Religious Communalism

RELIGIOUS COMMUNALISM

Introduction: The menace of communalism today is becoming one of the most serious threats to the unity of India. Whenever there is conflict between the communities, all that stands in their way, be it human or properties gets consumed and destroyed leaving neither the victor nor the vanquished behind, but a morally wounded nation. Every year, in some part of India, communal tension is experienced which leads to loss of precious lives and affects thousands of families.

            Let us discuss briefly about religious communalism below -

1. Religious Communalism defined: According to Random House Unabridged Dictionary, Communalism is a term with three distinct meanings: (1) a theory of government or a system of government in which independent communes participate in a federation; (2) the principles and practice of communal ownership. (3) The third definition is “strong allegiance to one’s own ethnic group rather than to society.”

In the Indian subcontinent, the term communalism has taken on a very different meaning, namely that of a religion—and, more specifically, ethnicity-based sectarianism promoting communal violence, taken up by many political movements.

            In the same vein, James Massey also sees a direct link between ‘communalism’, ‘religion’ and ‘politics’. The Western concept of communalism includes a deep social commitment of a commune or community. In that context it is almost used in the sense of ‘communion’, ‘collectiveness’, ‘socialism’ and ‘co-operation’.

Historically, it was the British colonialists who introduced the negative meaning of communalism in the Indian context when they brought India under their direct control in 1858. By this time the British had recognized the two basic realities of Indian people. These realities were ‘civilizational unity’ and ‘cultural diversities’.

The first reality had the possibility of creating a kind of political unity as well as a national identity. On the other hand, the second reality of cultural diversities had the possibility of creating divisions among the people. Thus, the British took advantage of the second reality and encouraged among Indian people political divisions based on their religious backgrounds. Indians were defined on the basis of their religion in British India. This laid the foundation for ‘communal politics’ and when the Indian Constitution came into existence, the political reservations to the various religious minorities were given on the basis of this principle.

The British rulers also introduced the ‘two-nation theory’ which meant that Hindus and Muslims are two definite religious communities, based on which even an idea of ‘separate territorial sovereignty’ was also developed. As a result of this theory, India and Pakistan came into existence as separate entities.

Hence, we can highlight the following features of religious communalism:

a) A particular group of people is led to believe that they are all adherents of a particular religion, having its own history.

b) The adherents of a particular religion have, or are induced by their leaders to believe that they have common secular interests in addition to their common religious beliefs.

c) That these secular interests, which develop along capitalist lines, differ from those of the adherents of other religions.

d) These secular interests are antagonistic to those of other religious groups. Members of other groups are seen as usurpers of the rights, privileges and interests of one’s own group.

e) These interests are sustained by a religious ideology including symbols, rituals and myths.

2. Reasons for the frequent rise of communalism in India: India has many challenges to face: economic disparity, unemployment, poverty, corruption at all levels and many other problems. Among these various problems, communalism is one such issue that needs to be addressed immediately. This section attempts to analyze the various reasons or factors contributing to the frequent rise of communalism in India.

a)Religious factors: Hinduism is not seen as a missionary religion and it is believed that it can tolerate the religious plurality in society. But, an inter-play between the Aryan and non-Aryan elements may be observed in the emergence of Hinduism. Re-conversion and conversion and absorption into the Aryan Dharma and its social fabric were going on. Hence Bipin Chandra Pal has claimed that Hinduism has always been a missionary religion. Besides the missionary activities of Hinduism, the exclusivist theologies and strategies of Christian religious bodies and mission agencies have also resulted in fanning the forces of communalism. By the very stance and assertion, that salvation is available only through Christ, Christianity and the Church has provoked people of other faiths particularly Hindus in India. Mass media is being used extensively to promote one’s own religious tradition thereby seeking to project superiority over other religious traditions.

In the same way, Muslim teaching is based on the twin postulates of the Qur’an and the Sunnah. The Muslims are portrayed and taught as a community superior to all other communities. They are different and distinct from other peoples because of their embracing of Islam, and their strict submission to Prophet Muhammad, which they believe would bring them success in every field of life and lead them to victory over every other community. Therefore, the ultimate goal of Muslim fundamentalism is to establish an Islamic social order of the Prophet’s time and his immediate four Khalifas.

Such exclusivist theologies and strategies further nurture communal tensions resulting in violence, counter movements from other religious faiths for conversion and re-conversion, destroying the very fabric of secular India.

Furthermore, many information and sources teach a heavily distorted and misinterpreted view about other religions and their teachings. As a result people tend to fear the religions that they do not understand. This leads to discrimination, rejection, hatred etc. Moreover, Muslims in particular have been portrayed and misinterpreted a great deal. This has led to unfounded fears of future domination among the Hindus. Some Hindus feel that in a few decades Muslims will become the majority and Hindus will eventually cease to exist. This has led them to justify violence against the Muslims as national defense.

Another factor that may be considered trivial but which often leads to dissatisfaction and consequent wrangling is the great noise produced by loud speakers being used in mosques and temples at the time of prayers and sometimes marriages. The noises of hymns, bhajans, sermons may be music to the ears of the adherents, but it can be irritating noises to those who do not understand the meaning. Therefore, practitioners of every religious faith must be sensitive towards the people of other faiths.

b) Economic factors:Moreover, economic factor plays a very crucial role in fomenting ill-will and violence among different factions in the community. The retarded economic and cultural development within the country, despite the planned development of the country after independence promotes communal politics. Further if members of one community progresses more visibly than others. Their prosperous economic enterprises become an eye-sore to the other community or communities and on insubstantial grounds, impulsive hostility and the destruction of their shops, industrial establishments, and so on are carried out. In several states we are witnessing communal tensions today in the name of religion because of the irregular development which has taken place. There is no social reform movement or structural changes like land reforms to alter the feudal relations existing in some of these areas.

            The economic situation of Muslims in India began to improve after independence because of their confidence in Indian secularism and the expansion of trade and commerce as a result of economic development. Consequently, Muslims were able to compete with others on an equal footing. Furthermore, the flow of money from the rich oil producing gulf countries gave rise to additional prosperity among Muslims. This newly acquired Muslim prosperity has led to jealousy and envy among their rivals. Field studies of the major communal riots in post-Independent India highlight the economic interests behind the clash of rival religious communities.

c) Political Factors: The democratic process after India started functioning as a democracy has brought more and more awareness among the people, especially the minorities. This has resulted in people claiming their rights and engaging in campaigns and movements to obtain the same. This is a positive process and it should happen. However, the upper-caste Hindus are not reacting favorably to these positive processes of democracy and perceive them as threats, feeling that the handles of power are slipping from their hands. As a result, they adopt ways and means to suppress such movements. Often religion is used as a disguise for suppressing such kind of movements.

While the democratic process ushers in positive changes in society, it can also be used and manipulated for selfish ends and purposes. The religious, caste and communal feelings of masses are shamelessly exploited by the politicians for their selfish ends. Party tickets are allotted according to the communal characteristics of the constituencies. This has led to the mushrooming of communal political parties in the general and state elections.

d) Educational and Cultural Factors: One of the most effective ways of cultivating, sustaining and strengthening communalism is through education and culture. The education system in India today is threatened greatly by the education policy of the Hindutva ideologues whose aim is the ‘saffronisation’ of education and educational institutions that are instrumental in spreading communal hatred and religious bigotry.

            The textbooks in history written by different scholars also perpetuate communal hatred. Some of these books give exaggerated accounts of atrocities by some Muslim rulers and at the same time they also paint some Hindu rulers as saviors of Hindu religion and culture and who are virtually worshipped by Hindus as demi-gods. They forget the fact that these rulers basically fought against the Muslim rulers more for the purpose of safeguarding their own political interests than to root out Islam.

The media is also being used extensively to project Hindu views and ways of life. The objective is to promote the identity of Indian culture with Brahmanical myths. Press, posters and other popular publications sometimes start playing a role of the mouthpiece of specific communities and communal organizations. The high-pitched campaign carried out through these media help in raising the communal fever to even higher level.

3. Effects of Religious Communalism upon the people: The effects of religious communalism may be varied; the various effects upon the people may be enumerated as follows:

i) Communalism is the major obstacle that tends to separate people on the basis of religion, language, territories and ethnic origin. It creates a group mentality which in turn generates selfishness and becomes the main obstacle to unity and peace. Due to religious communalism, in India, Hindus, Muslims and Christians are experiencing a deep mental and emotional divide between them which has brought about disharmony, violence, bloodshed and suffering to thousands of people.

ii) Communalism inevitable leads to communal riots and the authorities in order to ‘control’ the situation imposes curfew. In actual life, however, the situation being under ‘control’ means something very different. Those who can afford and may have stored a few essential items can make do for a day or two. In case they need anything fresh, they cannot get it. Those who have a roof above their heads can at least remain indoors. But, for the homeless, who sleep on the pavements and on the projections of closed shops, on their cycle-rickshaws or anywhere under the sky, have to get lost somewhere or else face either bullets and arrest or both. If any member of the family falls sick, it is very difficult to either go to the hospital or even call a doctor. Those who have to earn their daily bread, have no other option but to undergo a forcible starvation.

iii) Furthermore, the worst form of violence takes place during the period of curfew in the course of police “hunt” for anti-social elements. The homes of innocent people are raided at unearthly hours. There is a general harassment, with the women as special targets for shameful humiliations. Whatever portable valuables or cash is found is taken away as a matter of right of the might.

iv) Another negative effect of religious communalism upon the people is that of an unhealthy development that has crept into society. This is the emergence of separate colonies in different towns and cities of India in which Hindus and Muslims live cut off from each other and there is no intermixing. This is certainly not conducive to the growth of mutual relations between the two communities. The absence of contacts does not promote mutual harmony and understanding which is necessary for tackling the problem of communalism.

v) The biggest sufferers due to religious communalism are the minorities. The forces of communalism have been empowered by the arm of the law. Certain State Governments of India have promulgated laws by which they seek to restrict the freedom of the minorities. The Freedom of Religion Bills passed by several states is in direct contradiction to the Constitution of India.

            In addition to the attacks on the religious freedom of the national religious minorities, the constitutional, cultural, educational and economic rights of the minorities have been either curtailed or not implemented both at the Central as well as various state levels. This is particularly true of Article 30, which gives the religious and linguistic minorities the right to establish and manage educational institutions according to their choice.

vi) The communal riots between Hindus and Muslims in India evoke unfavorable reaction and criticism not only in Pakistan but in the other Islamic countries of West Asia and Africa, which adversely affect our relations with them. These conflicts caused by caste, language and religion have been almost perennial sores on the body politic of India which have weakened the state structure economically, socially and politically. This has adversely affected the security of the country.

Concluding Remarks: In conclusion, certain measures for countering religious communalism which has undoubtedly affected the process of socio-economic growth of the country may be mentioned.

Firstly, the major responsibility lies with the present leadership both political and religious who should not exploit communal feelings to gain political power. Some code of ethics must be drawn up by the political parties, both ruling and opposition with a view to prevent the use of the communal card for their selfish political ends.

Secondly, the socio-economic development in the country must benefit all communities without any discrimination whatsoever. The people must also develop the modern scientific temperament while facing various socio-economic challenges, rejecting the old orthodox outlook. The feudalistic and capitalistic exploitation of society must be stopped altogether.

Thirdly, modern education must inculcate the virtues of communal harmony, secularism, nationalism, patriotism and stress the positive gains of national unity. Educational institutions promoting communalism should not be encouraged. All history and other text books containing passages which create communal passions should be critically reviewed to promote the spirit of nationalism and secularism.

Fourthly, communal riots usually take place due to highly provocative speeches/writings and other forms of inflammatory propaganda. Therefore, the media that run on communal lines should be banned. Freedom of press should not include freedom to spread communal ideas.

Finally, the Church should commit itself to proclaiming a firm conviction that violence and terrorism are incompatible with the authentic spirit of religion, and condemn every type of violence perpetrated in the name of religion. The Church has to teach the people of different faiths that the riots and brutal killings are not the answer to the problems and differences. The Church needs to work as a mediator and play an important role in the local, national and international level against communalism. It should motivate, educate and encourage the members of the congregation to actively participate in the liberation of the oppressed and the marginalized.

The evangelization of the world should not be concerned only with spiritual salvation, but to transform the world, to change the economic, socio-political, cultural and religious milieu. The Church should work for the realization of the Kingdom of God in the here and now and the inculcation of Kingdom values in the society. There is a need to work for unity among the various religious traditions through inter-religious dialogue, which provides the creative challenge for introspection, growth and insight within our own faiths als