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What is regionalism?

Regionalism is a strong attachment to one’s own region. For Example, in India people identify themselves based on their states like a Tamilian, a Bengali, a Bihari etc, more than the identity of an ‘Indian’.

Regionalism can be narrowed down to a smaller unit like a village. For example, in India, villages have remained with their own identity for many centuries. Every person of a village identify themselves with their village more than their district, state or their country.

Regionalism is an ideology and political movement that seeks to advance the causes of regions. As a process it plays role within the nation as well as outside the nation i.e. at international level. Both types of regionalism have different meaning and have positive as well as negative impact on society, polity, diplomacy, economy, security, culture, development, negotiations, etc.

At the international level, regionalism refers to transnational cooperation to meet a common goal or to resolve a shared problem or it refers to a group of countries such as-Western Europe, or Southeast Asia, linked by geography, history or economic features. Used in this sense, regionalism refers to attempts made to reinforce the links between the countries’ economic features.

The second meaning of the term is regionalism at national level, which refers to a process in which sub-state actors become increasingly powerful and power devolves from central level to regional governments. These are the regions within the country, distinguished in culture, language and other socio-cultural factors. Now, we will discuss in detail about regionalism within nation w.r.t. India.

Factors responsible for Regionalism in India

India is a country with wide diversity and plurality. No other country in the world had existed with a broad unity, peace and tolerance as India does. This unity in diversity of India is praised by many countries around the world. Despite this unity there are sources of regional conflict. The following factors explain the factors that cause regionalism.

Geographical Factors:

• India has a very diverse geographical landmass.  As a result of geographical differences, there is a huge variation in climate. These differences in climate cause changes in lifestyle and food habits. For example, North India is very cold during winter and very hot during summer. This is not the case in South India which is hot and humid all throughout the year. Thus people’s clothing and lifestyle are varied due to this fact.
• People belonging to hilly region of Himalayas have adopted themselves with high altitude and cold conditions. People living in forests (For example, tribes) depend on it for food, shelter and other needs. Thus they have a lifestyle that is significantly different from the rest of the population.

Historical Factors:

• During Ancient phase of history, it was only during the time of Ashoka’s rule that India became a single political entity. In the other phases, India was largely ruled by regional kingdoms, for instance, by Cholas and Pandyas of South India and Satavahanas of Andhra.
• During Medieval India, India was ruled by kings who belonged to various sections of Islam. It was only during Akbar’s rule, India again became united. Even though his rule had a central government like character, there were numerous governors who ruled the smaller provinces and had their own autonomy and culture. For example, the Rajputs.
• India once again become politically united during the British rule. The British however due to their policy of divide and rule, encouraged the regional differences. They gave autonomy and concessions to numerous princely states. They fought wars by pitching one king against another, for example, the Carnatic Wars. This prevented the formation of a unified country.

Linguistic Factors:

• India has 22 official languages that are recognised by the Constitution. But there are around 1635 mother tongues as per 2001 census. Further, there are 29 languages with more than 10 Lakh native speakers. The mother tongue of a person creates a profound attachment to one’s own language and hence the identity of belonging also develops. The change of names of Bombay to Mumbai, Bangalore to Bengaluru, Madras to Chennai shows the affinity of people towards their language.
• This linguistic unity has been a major factor in the formation of states during post independent India. Apart from emotional attachment, it also created ease in communication for day to day activities, administration and establishment of a business.
• Hindi has been envisaged by the constitution to be promoted as a Lingua Franca (connecting language or a common language). Indian Government after independence has made efforts to promote Hindi. But there has been widespread agitation against this move from non-Hindi speaking states.
• In the present day, the unity of our country is threatened due to differences in languages. Linguistic differences discourage people to travel from one area to another. Residing and settling in any part of India is a fundamental right enshrined in the constitution but linguistic differences create discomfort and confusion for taking up jobs and make a living. Thus people prefer more to work and settle in their respective regions. This prevents the intermingling of people from different states.
• Language also plays a role in exposure to a set of ideas and upbringing. For example Bollywood and Hindi TV channels are mostly followed by Hindi speaking states whereas movies, music and shows based on regional languages are followed by people belonging to that region.

Religious Factors:

• Regionalism in India also has a religious dimension. India was united with Pakistan before independence. The differences based on religion have led to the creation of Pakistan. Similarly, the violent demand for an independent country of Khalistan in the 1980s was raised by Sikhs.

Political Factors:

• India’s politics and its political parties showcase the regionalism present in our country. They are broadly divided into: National Parties and Regional Parties.

National parties have a strong hold in many states. Their work is based on an all India agenda.  For Example, The Congress and Bharatiya Janata Party (BJP)

On the other hand, the Regional parties are mostly confined to a single state. They work based on the interest of the state. For Example, Trinamool Congress in West Bengal and Shiv Sena in Maharashtra.

Political aspirations of leaders remain a major source of regionalism. For example, regional political parties have used the regional and linguistic identities to secure votes. They have created an imaginary threat from outsiders and promise their vote bank for securing their land for themselves and to eliminate outsiders. Regional parties and fringe elements in various states have campaigned for this agenda.

Economic Factors:

• Economic factors also contribute to the development of regionalism. For example, some states and regions are better in terms of development like infrastructure, healthcare, job opportunities etc. These economic factors cause inequality problems between regions. For example, the formation of states like Jharkhand and Telangana were based on lack of development. The problem of Naxalism has its roots in economic deprivation of people belonging to this region.

Ethnic Factors:

• India has many ethnic differences. This has been proven by anthropological research. India is home to as many as 645 Scheduled tribes as recognised by the constitution. These ethnic differences formed the base for demands for political autonomy and secession. For instance, the Nagas of Nagaland are demanding a nation based on their ethnic identity. Some demands have taken the form of violent armed struggle with established governments. All these factors pose a threat to India’s unity.

Cultural Factors:

• Culture of Indian population varies with respect to region. When a citizen from another cultural group offends these traditions or shows cultural insensitivity, there arises conflict.

Caste system:

• Caste system attributed differing social status to different sections of the population. It has also promoted sectarian and sometimes regional aspirations. For example, the Vanniyars of North Tamil Nadu are demanding a separate nation based on caste identity.
• Rituals and Festivals: Festivals of both religious and secular nature are celebrated in India. But they are numerous and vary according to the region Hinduism is followed by a majority of people in India. Even within Hinduism, festivals and rituals vary widely based on region. There are numerous tribal festivals that showcase the tribal way of life. For example, Hornbill festival in Nagaland.
• Past Traditions: Cultural unity of a group of people also depends on noble deeds, myths and folklores of local heroes. For example, Shivaji in Maharashtra, Maharana Pratap in Rajasthan, Lachit Borphukan of Assam are revered by the local people.

Impact of Regionalism in India

Positive

Scholars believe that regionalism plays important role in building of the nation, if the demands of the regions are accommodated by the political system of the country. Regional recognition in terms of statehood or state autonomy gives self-determination to the people of that particular region and they feel empowered and happy.

Internal self-determination of community, whether linguistic, tribal, religious, regional, or their combinations, has remained the predominant form in which regionalism in India has sought to express itself, historically as well as at present time.

Regional identities in India have not always defined themselves in opposition to and at the expense of, the national identity, noticed a democratic effect of such process in that India’s representative democracy has moved close to the people who feel more involved and show greater concern for institutions of local and regional governance.

For example, Tripura Tribal Autonomous District Council (TTADC), formed in 1985, has served to protect an otherwise endangered tribal identity in the state by providing a democratic platform for former separatists to become a party of governance, and thereby reduced significantly the basis of political extremism in the state.

In such political setup, there always remains a scope of balanced regional development. The socio-cultural diversity is given due respect and it helps the regional people to practise their own culture too.

Negative

Regionalism is often seen as a serious threat to the development, progress and unity of the nation. It gives internal security challenges by the insurgent groups, who propagate the feelings of regionalism against the mainstream politico-administrative setup of the country.

Regionalism definitely impacts politics as days of coalition government and alliances are taking place. Regional demands become national demands, policies are launched to satisfy regional demands and generally those are extended to all pockets of country, hence national policies are now dominated by regional demands. Example, MSP given to sugarcane, it was helpful for farmers in Maharashtra but it was implemented across all states resulting agitations of farmers belonging to UP, Punjab and Haryana.

Some regional leaders play politics of vote bank based on language, culture, etc., this is certainly against healthy democratic procedures. This always leads to demand for separate state and it has been observed that after creating small states only few political leaders could run efficient government else alliances run government which ultimately makes administration machinery ineffective.

Development plans are implemented unevenly focusing on regions to which heavy weight leaders are benefitted, hence unrest is generated among rest of the regions. Law and order is disturbed, agitations with massive violence take place and ultimately government is compelled to take harsh steps; emitting wrong signals about the government authorities.

Regionalism, also becomes hurdle in the international diplomacy, as in 2013 we saw how Tamil Nadu regional parties were against the Prime Minister of India, attending the Commonwealth heads meeting (CHOGM) in Sri Lanka. These actions have their direct implication on the relation of India with Sri Lanka or other countries of the forums or in case of Mamata Banerjee not agreeing to Land Boundary agreement and Teesta River Water sharing, when the leaders at centre level were ready to do it.

The regionalism induced violence disturbs the whole society, people are killed, students cannot attend the schools & colleges, tourism cannot be promoted, etc. This impacts the development of human resource, governments need to deploy extra forces to control the situation and it has direct implication on the economy of the nation. Impacted societies remain aloof from the mainstream development creating further gulf. On the broader front, it harms India’s status in global arena and becomes a hurdle in becoming global power or world leader.

Solutions to contain Regionalism

• Political parties should try to avoid partisanship. The appeals made to electorate based on regional identity must be stopped. They should aim at bringing a national unity besides all sectarian interests.
• Economic Development of our country must be uniform and measures must be taken to ensure it. The development of underdeveloped, backward regions and Naxal hit areas must become a priority to avoid discontent among people.
• Games like cricket have seen national unity based on common emotions. Similarly, reviving our national game Hockey, can become a symbol of unity.
• Cultural sensitization programs must be taken up in colleges to avoid hatred based on regions and promote friendship among students.
• Fairs and festivals can be conducted to promote national identity. For example, the setting up of food stalls from all states in Delhi during Independence Day celebrations. Similar attempts can be done throughout the country to promote national brotherhood.
• The role of National Integration Council must be revamped to solve conflicting regional aspirations.
• Developing Hindi as a lingua franca among all Indians should be achieved in a peaceful and non-coercive manner.

We have seen how regionalism could be good or bad for a nation. Constitution of India under Article 19, gives every citizen a fundamental right to move around and settle down peacefully in any part of the country. And as citizen of India everyone should respect this fundamental right of every person, avoiding clashes like Shiv Sena does in Maharashtra.

The need of the hour is to develop each region of India, through devolution of power to local governments and empowering people for their participation in decision-making.

The governments at State level need to find out the alternative resources of energy, source of employment for local people, use of technology in governance, planning and for agriculture development. The 12th five year targets for “Faster, sustainable and more inclusive growth” will be instrumental for balanced regional growth.

Introduction:

India is a multi-religious, multi-lingual, multi-racial, and multi-cultural society. Religious minorities constitute roughly 20% of India’s population, out of which Muslims account for 14.2%. No society can prosper or be at peace if its 20% of the population feels threatened, deprived, neglected and unwanted.

In multiple constitutional cases especially the S.R.Bommai case, Supreme Court has ruled that secularism forms the basic structure of the Indian Constitution. In the Ayodhya case also, the Court opined that the secular nature of India would form the basic structure of our Constitution, even if it hadn’t been specifically mentioned in the Constitution. With the 42nd Amendment of the Constitution of India enacted in 1976, the Preamble to the Constitution asserted that India is a secular nation.

Secularism is the first and foremost doctrine that opposes all forms of inter-religious domination. Religion has its own share of some deep-rooted problems. In religions such as Hinduism, some sections have been persistently discriminated. For example, Dalits have been barred from entering Hindu temples. In some part Hindu women cannot enter temples. When religion is organised, it is frequently taken over by its most conservative faction, which does not tolerate any dissent.

Many religions are fragmented into sects, which leads to frequent sectarian violence and persecution of dissenting minorities. This religious domination is known as inter- religious domination. As Secularism is opposed to all forms of institutionalised religious domination, it challenges not merely inter-religious domination but intra-religious dominations. It (Secularism) promotes freedom within religions and promotes equality between, as well as within religions.

Secularism in India:

More than sixty years after Independence, there has been no national consensus regarding what Indian secularism would entail. The Supreme Court verdict spells out secularism as divorcing state and religion. The verdict also exposes several contradictions.

Firstly, we have separate Hindu, Muslim and Christian family laws. Going by what the court has said, if secularism means divorcing state and religion, then we cannot be having separate family laws for different religions. The debate over triple talaq touched on this aspect of the discourse. The demand for a universal civil code is based on this very idea of secularism.

In this sense in a secular democratic country, one cannot have laws, which are derived from religious teachings. The second contradiction arises from the reservation system. Going by the Supreme Court verdict, along with religion, caste and creed should also be kept away from election campaigns. The reservation system, however, allocates a certain number of seats for SCs, STs and OBCs. This goes against the Supreme Court’s interpretation of secularism.

When drafting separate family laws for Hindus, Muslims and Christians, the idea of secularism was that the state would not divorce itself from religion totally, but would rather be impartial and give equal space to all religions.

The Supreme Court’s vision of secularism follows the American and French interpretation that a secular state has noting to do with religion. In France, the ban on burqa in public places stems from the idea that religion is something that is restricted to the private sphere. Since the burqa is seen as a religious symbol it cannot be worn in a public space like a beach or a shopping mall.

How is secularism in India different?

Deciding what Indian secularism means will require us to understand which of the two interpretations would be most suited for the Indian context. Compared to France or US, India is a far more diverse country with several layers of identity. In India’s cultural context, the division between the private and public sphere, on which French secularism is based on, is different.

In Indian culture there is very little distinction between the public and the private. The personal life of a person holding a public office is carefully scrutinised. Personal habits or behaviour impacts the social image of an individual. Social or group identities often are as important as individual identity. In a country where the line between private and public does not exist, the French model of secularism, which restricts religion to the private sphere, will not be feasible.

Further, the Supreme Court’s interpretation of totally segregating religion and politics poses several challenges. In a religiously heterogeneous state like India, the democratic system is what guards the rights and liberties of minority groups. By taking religion away from politics, the court is taking away an important tool in the hand of minority groups to ensure their rights are not trampled upon.

Democracy is about representation, in a multi-religious society like India, it will be difficult for a minority group to have a political voice if the state and religion are separated.

Development and economic prosperity has not been evenly distributed. Certain castes and communities have had enjoyed the benefits of India’s progress while others have not enjoyed their share.

When introducing the system of reservation, the goal was to ensure groups that had previously not had a chance to gain access to education and government jobs get a chance. While there are challenges faced with the reservation system, there is no doubt that some element of positive discrimination is going to be key to ensure that all groups of people enjoy the benefits of India’s progress.

If religion, caste and creed is divorced from the state, then it is will be difficult to ensure equitable progress. For this the government will have to introduce policies, which are targeted at specific regions or communities.

Features of Western concept of secularism

• State and religion has a separate sphere of its own, with independent jurisdiction i.e. Mutual exclusion of state and religion, principled distance of state from religion and no illegitimate intrusion of religion in the state.
• The state cannot aid any religious institutions.
• State cannot hinder the activities of religious communities as long as they are within the broad limits setup by the law of the land.

For example, if religion forbids a woman from becoming a priest, then the states cannot do anything. Like this, if a particular religion forbids the entry of some of its members in the sanctum of its temple, then the states have no option but to let the matter rest exactly where it is.

So here the religion is private matter, not a matter of state policy or law. This model interprets freedom and equality in an individualist manner. Liberty is the liberty of individual. Equality is the equality between individuals. There is little scope for community based rights or minority rights.

On the other hand, drawbacks of this model can be seen as, such states focus on intra-religious domination by strict separation of state from church to realise among other things individual freedoms, issues of inter-religious (and therefore minority rights) equality are often neglected. This model leaves no scope for the idea of the state supported religious reforms.

Differences in Indian secularism

• Indian Secularism opposed oppression of Dalits and women within Hinduism. It also opposes the discrimination against women within Indian Islam or Christianity and the possible threats that a majority community might pose to the rights of the minority religious communities.
• Indian Secularism deals not only with religious freedom of individuals but also with religious freedom of minority communities. Every individual has the right to profess religion of his /her choice. Likewise, religious minority also have a right to exist and to maintain their own culture and educational institutions.
• Indian Secularism has made room for and is compatible with the idea of state supported religious reform. For example, Indian constitution bans untouchability under Article 17. There is also abolition of child marriage and lifting the taboo on inter-caste marriage sanctioned by Hinduism.
• The Indian state may engage with religion negatively to oppose religious tyranny. It may also choose a positive mode of engagement. Thus, the Indian Constitution grants all religious minorities, the rights to establish and maintain their own educational institutions, which may receive assistance from the state.

Secularism as philosophy of the constitution

The Preamble of the Indian Constitution states:

WE THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN, SOCIALIST, SECULAR DEMOCRATIC REPUBLIC and to secure all its citizen…………………………

Though the term ‘secular’ was not initially mentioned in original constitution, but the Indian constitution has always been secular. As, we have already discussed how Indian secularism differs from western concept.

So, in India, it is not mutual exclusion, rather it is principled distance, a complex idea that allows state to be distant from all religions so that it can intervene or abstain from interference, depending upon which of these two would better promote liberty, equality and social justice.

Constitution reinforces and reinvents forms of liberal individualism through Article- 26, 28, 19, etc. Constitution upholds the principle of social justice without compromising on individual liberties. The constitutional commitment to caste based affirmative action program, shows how much ahead India was compared to the other nations (as in US it began after 1964 civil rights movements)

Against the background of inter-communal strife, the constitution upholds its commitment to group rights (the right to the expression of cultural particularity). So, our forefathers/ framers of the constitution were more than willing to face the challenges of what has to be known as multiculturalism.

The question of secularism is not one of sentiments, but one of laws. The secular objective of the state was expressed by inserting the word ‘Secular’ in the preamble by the 42nd constitutional amendment act, 1976. Secularism is basic structure of the constitution.

Fundamental rights (Article 12 to 35) guarantees and promotes secularism. Right to equality, right to freedom, right against exploitation, right to freedom of religion, cultural and educational rights, and right to constitutional remedies are such six fundamental rights.

Secular attitude or attitude of impartiality towards all religion is secured by the constitution under several provisions. (Article 25 to 28).

• Firstly, there shall be no ‘state religion’ in India. The state will neither establish a religion nor confer any special patronage upon any particular religion. It follows from this, that-

1. The state will not compel any citizen to pay taxes for the promotion or maintenance of any particular religion or religious institution, mentioned under Article-27 of the Fundamental rights.
2. It should be noted that government of India provides Hajj Subsidy for pilgrimage and this issue was contested in Supreme Court for alleged violation of Article 14 (equality), Article 15 (non-discrimination), Article 27. SC upheld constitutionality of Hajj subsidy saying that Article 27 would be violated if a substantial part of the entire income tax collected in India, or a substantial part of the entire central excise or the customs duties or sales tax or a substantial part of any other tax collected in India, were to be utilized for promotion or maintenance of any particular religion or religious denomination.
3. In other words, suppose 25% of the entire income tax collected in India was utilized for promoting or maintaining any particular religion or religious denomination that would be violation of Article 27 of the Constitution.
4. No religious instruction shall be provided in any educational institution wholly provided by state funds.
5. Even though religious instruction is totally banned in state-owned educational institutions, in other denominational institutions (as recognised by or receiving aid from the state) it is not fully prohibited but it must not be imposed upon people of other religions without their consent (Article 28).

• Secondly, every person is guaranteed the freedom of conscience and the freedom to profess, practise and propagated his own religion, subject only-
• To restrictions imposed by the state in the interests of public order, morality and health. So, that the freedom of religion may not be abused to commit crimes or anti-social acts. For example- to commit the practise of infanticide, etc.
• To regulations or restrictions made by the state relating to any economic, financial, political or other secular activity which may be associated with religious practise, but do not really concerned to the freedom of conscience.
• To measure for social reform and for throwing open of Hindu religious institutions of a public character to all classes and sections of Hindus.
• Subject to above limitations, a person in India shall have the right not only to entertain any religious but also to practise the observances dedicated by such belief and to preach his views to others (Article 25)
• Thirdly, not only is there the freedom of the individual to profess practise and propagate his religion, there is also the right guaranteed to every religious group or domination –

1. To establish and maintain institution for religious and charitable purposes;
2. To manage its own affairs in matters of religion;
3. To own and acquire movable and immoveable property; and
4. To administer such property in accordance with the law (Article 26)

It is to be noted that this guarantee is available not only to the citizens of India but to all persons including aliens.

Some current issues

Some of the recent incidents have made some to question India’s credentials as a secular nation. Secularism, instead of being a cementing force as envisaged in the constitution has brought forth the opposite results.

• Shah Bano Case: In 1978, the Shah Bano case brought the secularism debate along with a demand for uniform civil code in India to the forefront.

Shah Bano was a 62-year-old Muslim Indian who was divorced by her husband of 44 years in 1978. Indian Muslim Personal Law required her husband to pay no alimony. Shah Bano sued for regular maintenance payments under Section 125 of the Criminal Procedure Code, 1978.

Shah Bano won her case, as well appeals to the highest court. Along with alimony, the Chief Justice of the Supreme Court of India wrote in his opinion just how unfairly Islamic personal laws treated women and thus how necessary it was for the nation to adopt a Uniform Civil Code. The Chief Justice further ruled that no authoritative text of Islam forbade the payment of regular maintenance to ex-wives. The Shah Bano ruling immediately triggered a controversy and mass demonstrations by Muslim men. The Islamic Clergy and the Muslim Personal Law Board of India, argued against the ruling.

Shortly after the Supreme Court’s ruling, the Indian government with Rajiv Gandhi as Prime Minister, enacted a new law which deprived all Muslim women, and only Muslim women, of the right of maintenance guaranteed to women of Hindu, Christian, Parsees, Jews and other religions.

Indian Muslims consider the new 1986 law, which selectively exempts them from maintenance payment to ex-wife because of their religion, as secular because it respects Muslim men’s religious rights and recognises that they are culturally different from Indian men and women of other religions. Muslim opponents argue that any attempt to introduce Uniform Civil Code, that is equal laws for every human being independent of his or her religion, would reflect majoritarian Hindu sensibilities and ideals.

• Islamic feminists: Islamic Feminists Movement in India claim that the issue with Muslim Personal Law in India is a historic and ongoing misinterpretation of Quran. The feminists claim Quran grants Muslim women rights that in practice are routinely denied to them by male Muslim ulema in India. Like any other religion, even in Islam there are ‘patriarchal’ interpretations of the religious book, Quran. The effect of these interpretations on the illiterate Muslim Indian masses is abusive. The feminists demand that they have a right to read the Quran for themselves and interpret it in a woman-friendly way. India has no legal mechanism to accept or enforce the demands of these Islamic feminists over religious law.

• Women’s rights: Some religious rights granted by Indian concept of secularism, which are claimed as abusive against Indian women, include child marriage, polygamy, unequal inheritance rights of women and men, extrajudicial unilateral divorce rights of Muslim man that are not allowed to a Muslim woman, and subjective nature of shariat courts, jamaats, dar-ul quzat and religious qazis who preside over Islamic family law matters.

• Goa: Goa is the only state in India which has Uniform Civil Code. The Goa Civil Code, also called the Goa Family Law, is the set of civil laws that governs the residents of the Indian state of Goa. In India, as a whole, there are religion-specific civil codes that separately govern adherents of different religions. Goa is an exception to that rule, in that a single secular code/law governs all Goans, irrespective of religion, ethnicity or linguistic affiliation.
• Article 25(2) (b): of the Indian constitution clubs Sikhs, Buddhists and Jains along with Hindus, a position contested by some of these community leaders.
• Triple Talaq Debate: Triple Talaq is a form of divorce practiced in India, whereby a Muslim man can legally divorce his wife by pronouncing talaq (the Arabic word for divorce) three times. The pronouncement can be oral or written, or, in recent times, delivered by electronic means such as telephone, SMS, email or social media. The man need not cite any cause for the divorce and the wife need not be present at the time of pronouncement.
• In the recommended practice, a waiting period is required before each pronouncement of talaq, during which reconciliation is attempted. However, it has become common to make all three pronouncements in one sitting.
• While the practice is frowned upon, it is not prohibited. A divorced woman may not remarry her divorced husband unless she first marries another man, a practice called Nikah Halala. The All India Muslim Personal Law Board (AIMPLB), has told the Supreme Court that women can also pronounce triple talaq, and can execute nikahnamas that stipulate conditions so that the husbands cannot pronounce triple talaq.

Criticism of Indian Secularism

Sometimes, Indian secularism is also criticized for being anti-religious, but that is actually not true, as it is against institutionalised religious domination. It is also said that it promotes Minoritism, but it only advocates minority rights as long as those rights protect their fundamental interests. It is also criticized for being Interventionist, which means that secularism is coercive and it interferes excessively with the religious freedom of communities.

But again, this is misread because Indian secularism permits state-supported religious reforms. Personal laws can be reformed in such a way that they continue to exemplify both minority’s rights and equality between men and women. But such reform should neither be brought about by state or group coercion nor should the state adopt a policy of total distance from it. The state must act as a facilitator by supporting liberal and democratic voices within every religion.

It was also criticized as an Impossible project by other nations, but India claimed this false. In fact, migration is increasing due to globalisation and it is creating situation where Indian model is very much desired. Europe, America, and some parts of Middle East are beginning to resemble India in the diversity of cultures and religions which are present in their societies. These societies are watching the future of the Indian experiment with keen interest as a solution for their society.

Introduction

Communalism is referred in the western world as a “theory or system of government in which virtually autonomous local communities are loosely in federation”. Communalism is a political philosophy, which proposes that market and money be abolished and that land and enterprises to be placed in the custody of community. But in the Indian sub-continent context, communalism has come to be associated with tensions and clashes between different religious communities in various regions.

Communalism is a political philosophy, which proposes that market and money be abolished and that land and enterprises to be placed in the custody of community. But in the Indian sub-continent context, communalism has come to be associated with tensions and clashes between different religious communities in various regions.

Communalism is a political philosophy, which proposes that market and money be abolished and that land and enterprises to be placed in the custody of community. But in the Indian sub-continent context, communalism has come to be associated with tensions and clashes between different religious communities in various regions.

Communalism is a political philosophy, which proposes that market and money be abolished and that land and enterprises to be placed in the custody of community. But in the Indian sub-continent context, communalism has come to be associated with tensions and clashes between different religious communities in various regions.

Development of communalism as political philosophy has roots in the ethnic and cultural diversity of Africa. It is characterized as, people from different ethnic groups or community, who do not interact much or at all and this has somewhere acted as hindrance in the economic growth and prosperity of Africa.

Communalism in South Asia is used to denote the differences between the various religious groups and difference among the people of different community. And generally it is used to catalyse communal violence between those groups.

Communalism is not unique only to South Asia, but is also found in Africa, America, Europe, Australia, and Asia. But, it is significant socio-economic and political issue in Bangladesh, India, Pakistan, Myanmar, Sri Lanka, Nepal, etc.

What is Communalism?

Communalism is an ideology which consists of three elements:-

• A belief that people who follow the same religion have common secular interests i.e. they have same political, economic and social interests. So, here socio- political communalities arises.
• A notion that in a multi-religious society like India, these common secular interests of one religion are dissimilar and divergent from the interests of the follower of another religion.
• The interests of the follower of the different religion or of different ‘communities’ are seen to be completely incompatible, antagonist and hostile.

Communalism is political trade in religion. It is an ideology on which communal politics is based. And communal violence has conjectural consequences of communal ideology.

History of communalism in Indian society

If we discuss Indian society, we will find that ancient India was united and no such communal feelings were there. People lived peacefully together and there was acceptance of each other’s culture and tradition. For example, Ashoka followed religious tolerance and focused mainly on Dhamma.

In Medieval period, we have examples such as- Akbar, who was the epitome of secular practices and believed in propagating such values by abolishing Jaziya tax and starting of Din-I- ilahi and Ibadat Khana. Same acceptance for different cultures and tradition was practised in several kingdoms throughout India, because of which there was peace and harmony, barring few sectarian rulers like Aurangzeb, who was least tolerant for other religious practises. But, such motives were guided purely for their personal greed of power and wealth.

Such rulers and actions by them like- imposing taxes on religious practises of other community, destructing temples, forced conversions, killing of Sikh guru, etc. were instrumental in deepening and establishing the feeling of communal differences in India. But, these incidents were not common as, huge majority of Indians were rural and were aloof from such influences and so people coexisted peacefully.

Though, they were very rigid in practising their own rituals and practise, but it never became a barrier in the peaceful coexistence. Overall, the Hindus and Muslims in those days had common economic and political interests.

Communalism in India is result of the emergence of modern politics, which has its roots in partition of Bengal in 1905 and feature of separate electorate under Government of India Act, 1909.

Later, British government also appeased various communities through Communal award in 1932, which faced strong resistance from Gandhiji and others. By Communal award colonial government mandated that consensus over any issue among different communities (i.e. Hindu, Muslims, Sikhs and others) is precondition for any further political development.

All these acts were done by the British government to appease Muslims and other communities, for their own political needs. This feeling of communalism has deepened since then, fragmenting the Indian society and being a cause of unrest.

Stages in Indian Communalism

India is a land of diversity. And it is known for lingual, ethnic, cultural and racial diversity. Communalism in India is a modern phenomenon, which has become threat to India’s unity in Diversity. Its various stages are:-

• First stage was rise of nationalist Hindu, Muslim, Sikh, etc. with only first element of communalism as discussed above. Roots of this were laid in later part of 19th century with Hindu revivalist movement like Shuddhi movement of Arya Samaj and cow protection riots of 1892.
• Similarly, Muslim movement like Faraizi movement started by Haji Shariatullah in Bengal to bring the Bengali Muslims back on the true path of Islam, was another religious reform movement which had bearing on communalism in 19th century. Later people like Syed Ahmed Khan, who despite of having scientific and rational approach, projected Indian Muslims as a separate community (qaum).
• Second stage was of Liberal communalism which believed in communal politics but liberal in democratic, humanist and nationalist values. It was basically before 1937. For example organisations like Hindu Mahasabha, Muslim League and personalities like M.A. Jinnah, M M Malviya, Lala Lajpat Rai after 1920s.
• Third was the stage of Extreme Communalism, this had a fascist syndrome. It demanded for separate nation, based on fear and hatred. There was tendency to use violence of language, deed and behaviour.
• For example Muslim League and Hindu Mahasabha after 1937. It spread as a by-product of colonialism, economic stagnations and absence of modern institutions of education and health.
• These factors caused competition and people started using nepotism (patronage bestowed or favoritism shown on the basis of family relationship, as in business and politics), paying bribes to get job, etc. Short term benefits from communalism started giving validity to communal politics.

Later on, spread of education to peasant and small landlords gave rise to new middle class, as agriculture was becoming stagnant. So, these people started demanding communal representation and this way, social base for communalism widened.

Middle class oscillated between anti-imperialism and communalism. Communalism started rooting deeply, as it was an expression of aspiration and interest of middle class for less opportunity.

Further, from very beginning upper caste Hindus dominated colonial services as they adapted early to colonial structure. Because of Mughal rule and 1857 revolt, colonial government was suspicious towards Muslims and they patronised Hindus. This resulted in resentment in Muslims in late 19th century and they then formed a pressure group under Sir Syed Ahmed Kahn to bargain as a separate community. In contrast Congress standpoint was always focused on ‘rights and freedom of individual’ not on a particular community.

In several parts, religious distinction coincided with social and class distinction, causing communal distortion. Communal outlook was given, not by participants but by the officials, politicians and journalists. In fact agrarian conflicts did not assume communal colour until the 20th century. For example, Pabna agrarian movement.

Communalism represented a struggle between two upper classes / strata for power, privileges and economic gain. For Example, in western Punjab at that time, Muslim landlord opposed Hindu moneylenders. In eastern Bengal, Muslim jotedars opposed Hindu zamindars. Later on, communalism developed as weapon of economically and politically reactionary social classes and political forces.

Communalism was a channel for providing service to colonialism and the jagirdari class (land officials). British authorities supported communal feelings and divided Indian society for their authoritative ruling. Communal press & persons and agitations were shown extraordinary tolerance.

Communal demands were accepted, thus politically strengthening communal organizations. British started accepting communal organisations and leaders as the real spokesperson of communities and adopted a policy of non-action against communalism. In fact, for the same reasons even the communal riots were not crushed. Separate electorate started in 1909 to communal award in 1932 fulfilled the wishes of British authorities of ruling India by dividing the societies on communal lines.

In parallel, there was introduction of strong Hindu religious element in nationalist thoughts and propagandas. For example, Bal GangadharTilak popularised Ganesh Pooja and Shivaji Mahaotsav and taking dip in Ganga,etc. The programmes related to “Ganesh Pooja” and “Shivaji Mahotsav” was not initiated to support the interests of Hindus.

 However, both “Ganesh” and “Shivaji” were associated with the emotions of a number of Hindus. This was to be used by the Britishers as tool to politically awaken Indians. But, Indian history in schools and colleges were given Communal and unscientific colour. This kept Muslims largely away from Congress till 1919. In early decades only 8-9% of members of Congress were Muslims.

Gradually, religiosity became major contributory factor and it started intruding the non-religious and non-spiritual areas of life and also beyond the individual’s private life.

Though, India is a secular country but due to communal feelings the secularization is getting affected. Secularization is narrowing down the sphere of religion to the private life of the individual. So, communalism is basically becoming a belief system through which a society, economy, and polity are viewed & expanded and around which effort is being made to organise politics.

With these unprecedented changes, the best atmosphere of communal harmony should have been created in India and according to the expectation of Mahatma Gandhi this country should have become an example in this direction.  But this did not happen.

Some episodes of Communalism in India:

Partition of India, 1947

• After partition, millions of population was forced to move from both sides of the border. Hindus in Pakistan and Muslims in India were killed in masses, women were raped, and many children lost their parents. There was hatred everywhere and oodles of bloodshed.

Anti-Sikh riots, 1984

• This is one of the bloodshed in India, where Sikhs in large number were massacred by anti- Sikh mob. This massacre took place in response to the assassination of Prime Minister Indira Gandhi by his own Sikh body Guard in response to her actions authorising the military operation.

Ethnic cleansing of Kashmiri Hindu Pundits in 1989

• Kashmir is known as the heaven of India and was known for its Kashmiryat, i.e. the reflection of love, peace and harmony through brotherhood and unity of Hindu, Muslims and other communities living together. But, the brotherhood saw a serious blow due to Extremist Islamic terrorism in the Kashmir valley.
• It led to mass killing and large scale exodus of Kashmiri Pundits from the valley to the various regions and corners of the India, giving them the status of refugee in their own country. Since then, the valley is under the grip of communal violence and the ongoing unrest has become a problem for the development of the people.

Babri Masjid demolition in Ayodhya, 1992

• According to Hindu mythology, Ayodhaya is birth place of Lord Rama and therefore it is sacred place for Hindu religion. But in medieval period, Mughal general Mir Baqi, built a mosque named after Mughal ruler Babur. The ownership of land is disputed and riots also took place over the issue.
• In 1990, due to some political mobilisation, there was atmosphere of protest by Hindu religious groups and in large scale “kar sevak” visited Ayodhya from all parts of India, in support of demolishing Babri masjid and building Ram temple there. These movements caused huge amount of bloodshed and since then it is a disputed matter.

After this, violence was followed by the Godhra incident in 2002, when “kar sevak” returning from Ayodhya in a Sabarmati Express were killed by fire in the coaches of train. This act was followed by the extended communal violence in Gujarat. That violence is like black spot in the history of the Gujarat and nation too, as Muslims were killed without any mercy. Hindu and Muslim community became antagonist to each other. Till now people are fighting for justice in Supreme Court, with a ray hope from the Indian Judiciary.

Assam Communal violence, 2012

North eastern states are known for its distinguished tribal population & ethnic diversity and large scale Bangladeshi immigration has changed the demography of North eastern states, which often becomes reason for clashes. In 2012, there were ethnic clashes between Bodos (Tribal, Christian & Hindu faith) and Muslims. Ethnic tensions between Bodos and Bengali-speaking Muslims escalated into a riot in Kokrajhar in July 2012, when unidentified miscreants killed four Bodo youths at Joypur.

Muzaffarnagar violence, 2013

The cause of this ethnic clash between Jat and Muslim community is very much disputed and has many versions. According to few, it was started after some suspicious post on social media platform Facebook. According to some, it was escalated after the eve teasing case in Shamli. Let the reasons be unknown, but what matters is the nature and scale of loss to the country with respect to human resource and peace.

In all these and hundreds of other riots, one thing is common that huge majority of victims have nothing to do with communal hatred. In short, preparators of violence and victims of violence are different persons.

Causes of Communalism

There are a number of economic, social and political causes which are responsible for the prevalence of communalism.

• Propensity of the Minorities: The Muslims either don’t consider themselves in the national mainstream or they believe that India was once ruled by them but now they are oppressed. Low participation in the secular nationalistic politics and their insistence on maintaining for separate identity. The elite among the Muslims and the Muslim clerics have failed to generate the appropriate national ethos.

• Orthodoxy: The orthodox members of Religious communities feel that they have a distinct entity with their own cultural pattern, personal laws and thought. Such feeling has prevented them from accepting the concept of secularism and religious tolerance.

• Sectarian Politics: Communalism has flourished in India because the communalist leaders flourish it in the interest of their communities. The demand for separate electorate and the organization of Muslim league were the practical manifestations of this line of thought. Ultimately the partition of the country into India and Pakistan provided further an antagonistic feeling towards each other.

• Economic Status: Communities in Rural India have failed to adopt the scientific and technological education. Their educational backwardness and insufficient representation in the public service, causes the feeling of relative deprivation and such feelings contain the seeds of communalism.

• Geographical Causes: The territorial settlement of different religious groups especially Hindus Muslims and Christians causes in them wide variation in the mode of life, social standards and belief system. Most of these patterns are contradictory and this may cause communal tension.

• Social Causes: Cultural similarity is a powerful factor in fostering amicable relations between any two social groups. But the social institutions, customs and practices of Hindus and Muslims are so divergent that they think themselves to be two distinct communities.

• Psychological Causes: Psychological factors play an important role in the development of communalism. The Hindus think that the Muslims are fanatics and fundamentalists. They also believe that Muslims are unpatriotic. On the contrary, the Muslims feel that they are being treated as second rate citizens in India and their religious beliefs and practices are inferior. These feelings lead to communal ill-feeing.

• Provocation of Neighbors: Our neighbours and some other countries try to destabilize us by setting one community against the other through their agents.
• Impact of Mass Media: The messages relating to communal tension or riot in any part of the country spread through not only the local and vernacular but the mainstream, English media also.

Effects of Communalism

• Consequences of communalism are well known to all of us. With mass killings, the real sufferers are the poor, who lose their house, their near and dear ones, their lives, their livelihood, etc. It violates the human rights from all direction. Sometimes children lose their parents and will become orphan for a lifetime.
• Ghettoization and refugee problem are other dimensions of communalism induced violence, whether its inter country or intra country. Sudden increase in violence against any particular community causes mass exodus and stampede which in turn kills many number of people. For example, this was seen in the case of Bangalore in 2012, with respect to people from North eastern states, which was stimulated by a rumour.
• Apart from having effect on the society, it is also a threat to Indian constitutional values, which promotes secularism and religious tolerance. In that case, citizens don’t fulfil their fundamental duties towards the nation. It becomes a threat for the unity and integrity of the nation as a whole. It promotes only the feeling of hatred in all directions, dividing the society on communal lines.
• Other than these, minorities are viewed with suspicion by all, including state authorities like police, para military forces, army, intelligence agencies, etc. There have been many instances when people from such community have been harassed and detained and finally have been released by court orders guilt free. For this, there is no provision for compensation of such victims, about their livelihood incomes forgone, against social stigmas and emotional trauma of the families.

Such things are a set back for the society and become a barrier for development. This is one of the reasons which is still keeping India under the status of “developing nation” because, such activities occurring frequently do harm the human resource and economy of the country. And then again it takes years for the people and the affected regions to come out the traumas of such violence, having deep impact on minds of those who have faced it. They feel emotionally broken and insecure.

Steps that have been taken

• National Human Rights Commission (NHRC) in India fights for the causes of rights of the victims, but its recommendations are advisory in nature, which doesn’t gives significant outcome.
• From time to time, respective governments have constituted various committees, to give recommendations to solve the issue of communal violence. Prominent among them are SACHAR COMMITTEE, NANAVATI COMMITTEE and RANGANATH MISHRA COMMISSION.

The Nanavati-Mehta Commission was set up by Gujarat government in 2002 to enquire about Gujarat violence.

Sachar Committee was appointed in 2005, recommended to set up Equal Opportunity Commission (EOC) in 2010. EOC was to set up a grievance redressal mechanism for all individual cases of discriminations- religion, caste, gender & physical ability among others.

The Ranganath Mishra Commission was entrusted by the Government of India to suggest practical measures for the upliftment of the socially and economically backward sections among religious and linguistic minorities and to include the modalities of implementation for the same. The report of the National Commission for Religious and Linguistic Minorities, headed by former Chief Justice of India Rangnath Mishra, says that 10% should be reserved for Muslims and 5% for other minorities in central and state government jobs in all cadre and grades.

The purpose of all above committees is to give recommendations to find out the causes of backwardness of minorities and steps required to improve their conditions.

• The Indian law defines communal violence as, “any act or series of acts, whether spontaneous or planned, resulting in injury or harm to the person and or property, knowingly directed against any person by virtue of his or her membership of any religious or linguistic minority, in any State in the Union of India, or Scheduled Castes and Scheduled Tribes within the meaning of clauses (24) and (25) of Article 366 of the Constitution of India”.

Though India is under the grip of communal violence, but till now, other than provisions under IPC and CrPC, there is no firm law to punish the originators of such violence, no clear policy for relief and rehabilitation of victims. There are no regulations for security of witness, for accountability of public servants, etc.

• ‘Prevention of Communal and Targeted Violence (Access to Justice and Reparations) Bill, 2011’ lapsed in the parliament. The bill provided for a seven-member National authority for communal harmony, justice and reparations. It attempted to safeguard the minority sections. It had provisions for ensuring accountability of the district administration. This has already been recommended by the Sachar committee and Raganath Mishra Commission.
• The role of police in communal riots is highly controversial. Generally, riot victims complain that- police did not came to rescue, police forces were themselves instrumental in the killing, they led the mob in looting and burning, arrested the innocent people and harassed them inside the lockup, etc. But as we know, that police can act much better, if there is political will and if they are given free hand along with the implementation of recommended police reforms.

There are specialised battalions of Rapid Action Force in India, which is a wing of CRPF, to deal with riots, riot like situations, crowd control, rescue and relief operations, and related unrest.

Steps that are further required

• The solution of such problems cannot be one or two steps by government. Apart from legislative support, administrative efficiency and alertness with the help of modern tools and technology, the major onus lies on the citizens themselves by avoiding communal violence. Though it’s bit philosophical in nature, as it’s not a concrete solution, but the sustainable changes can be brought only by those steps.
• Each of us, have to make a balance between our own religious community and national interests, we have to unite with nationalism, and then should move forward. The teachings of a religious community may be great, but the followers of the community concerned should understand that nationalism is greater.  If they do not become familiar with this fact, they will be away from national stream; they will suffer. This fact relates not only to India but also to many other countries of the world.
• We have to be rational while making decisions. Each and every religious community has been founded on the basis of certain values that were best and necessary for circumstances of the country and times.  Goodness like adjustment with others, or co-operation, or consistency can be found in their teachings.  
• But by not moving  according to the teachings of their religious community those who depend upon fundamentalism and conservative practices, or those who use their co-religionists taking advantage of their poverty, illiteracy or innocence, are dishonest towards their own self, their co-religionists and also towards those great leaders who founded the religious community.  Everyone must understand this fact also.  
• Along with this, leaders of all communities, by knowing it, must come forward for an atmosphere surcharged with harmony, in which lies their welfare too. The religious teachers should promote rational and practical things through religion promoting peace and security.
• Policies like appeasement, fun and frolic with the sentiments of people for individual and party interests, and selection of candidates on the basis of religious community or sect by keeping aside the qualifications, one, certainly, does the things against national interest or nationalism; are reflections of lower national thinking.  That is why; these kinds of acts should be stopped at government level and also at the level of political parties.
• There is a great need to work towards eradicating the problem of unemployment among the youths, illiteracy and poverty and that too with honesty and without any discrimination.  This will help in solving many problems, and will create awakening.  The result will be in checking on communalism to a great extent.  That is why it is expected that a lot of work have to be done at government level in this direction.
• Now a day’s social media has become notorious for spread of communal hatred. It provides almost instant transfer of provoking material on which our government has no control. It has become potent tool in hands of religious bigots to spread hatred for other religions.
• Media, movies and other cultural platforms can be influential in promoting peace and harmony. Though all such practises in India are common, but there is still scope for improvement in this direction. Thus, in order to get rid of the problem of communalism in India, there is a need of collective efforts.