The document discusses the concept of communalism in India. It defines communalism as intervening in politics to protect the interests of a particular religious community and viewing society through a religious lens. Communalism seeks to homogenize communities and cultivate hatred against "the other". It uses religious identity for political purposes and justifies violence. Communalism arises in reaction to modernity and is exacerbated by social transitions, economic inequalities, and the failure of political parties to provide cohesion. The document examines both Hindu and Muslim communalism in India and their evolution since independence. It concludes that India needs a model of secularism that emerges from dialogue between communities based on religious tolerance.
The document discusses the concept of communalism in India. It defines communalism as intervening in politics to protect the interests of a particular religious community and viewing society through a religious lens. Communalism seeks to homogenize communities and cultivate hatred against "the other". It uses religious identity for political purposes and justifies violence. Communalism arises in reaction to modernity and is exacerbated by social transitions, economic inequalities, and the failure of political parties to provide cohesion. The document examines both Hindu and Muslim communalism in India and their evolution since independence. It concludes that India needs a model of secularism that emerges from dialogue between communities based on religious tolerance.
The document discusses the concept of communalism in India. It defines communalism as intervening in politics to protect the interests of a particular religious community and viewing society through a religious lens. Communalism seeks to homogenize communities and cultivate hatred against "the other". It uses religious identity for political purposes and justifies violence. Communalism arises in reaction to modernity and is exacerbated by social transitions, economic inequalities, and the failure of political parties to provide cohesion. The document examines both Hindu and Muslim communalism in India and their evolution since independence. It concludes that India needs a model of secularism that emerges from dialogue between communities based on religious tolerance.
The document discusses the concept of communalism in India. It defines communalism as intervening in politics to protect the interests of a particular religious community and viewing society through a religious lens. Communalism seeks to homogenize communities and cultivate hatred against "the other". It uses religious identity for political purposes and justifies violence. Communalism arises in reaction to modernity and is exacerbated by social transitions, economic inequalities, and the failure of political parties to provide cohesion. The document examines both Hindu and Muslim communalism in India and their evolution since independence. It concludes that India needs a model of secularism that emerges from dialogue between communities based on religious tolerance.
Economy COMMUNALISM FYBSc; SSE 2 Defining Communalism Communalism- intervening in politics to protect the interests of a particular community; In India communalism is referred in context of inter-religious conflict Communalism is an ideology based on the belief that Indian society is divided into religious communities, whose economic, social and cultural interests diverge are even hostile to each other because of their religious differences
3 Defining Communalism It is a belief system through which a society, economy and polity are viewed and explained; and around which politics is organised. As an ideology it is similar to racism, fascism Involves conversion of religious community into political community 4 Features of Communalism as an Ideology Communalism tries to create a cohesive, homogenous community Homogenisation involves each community developing its own perspective about the history Homogenisation also involves accepting or discarding certain traditions Existence of the other is actively cultivated as a symbol of hatred 5 Features. Communal politics seeks to identify a person with reference to only religious identity, it seeks to eliminate other identities; homogenous identity is used for political purpose; religious identities are played up Violence is legitimised and justified Impose a model cultural dominance e.g. Opposing Valentines Day; Books and Films
6 Features. Communal Violence and Communal Ideology Communal ideology involves spread of communal thoughts and ideas Communal violence occurs when communal ideology reaches its peak, when insecurities and fears intensify Ideology can exist without violence, hence it often gets ignored
7 Communalism and Democracy
Communalism has no faith in democracy; it is critical of democracy But communalism has an instrumental view of democracy; it is used to participate in politics. Democracy provides the space for all kind of ideologies to exist including communalism. Hence democracy has to be constantly safeguarded and nurtured 8 Communalism: a reaction to Modernity? Modernisation: a process which upholds new, secular identities like nationality, citizenship, consumer or global citizen. Traditional identities based on religion, caste and language are no longer important Modernity emphasises on democracy, mass politics; here communalism uses religion to mobilise people Advanced Capitalist Society; growing insecurities 9 Causes of Communalism. Social Transitions Various social institutions are breaking down- neighbourhood, social clubs and other non- religious associations are weakening Political Parties have failed to act as bodies that provide people direction and cohesion 10 Causes of Communalism in India The Economic Realm Communalism has social and economic roots; various social strains have been created due to the pattern of economic development Post-1947- economic growth has occurred but problems of inequality, unemployment and deprivation remain Middle class, the urban poor and the petty bourgeoisie- groups most vulnerable to communalism 11 Muslim Communalism After independence, the leaders of Muslim League in India either joined the Congress or quit politics; only in Kerala and Tamil Nadu ML organised as Indian Union Muslim League Till 1960s Muslims mostly voted for the Congress, but then their role as vote-bank got fractured Pre-independence- Muslim League leadership comprised of educated middle- class and intelligentsia 12 Muslim Communalism. Post independence, the leadership passed onto conservative element. Hence post-1947 Muslim demands have been religious and symbolic Muslim Personal Law, Shah Bano case; role of the Shahi Imam in Muslim politics 13 Hindu Communalism Hindutva- is a form of Hindu cultural nationalism; it is political philosophy of the Hindu Right Wing V.D. Savarkar spoke about pitrubhumi (fatherland) and punyabhumi (holy land) Assimilationism- try to reconvert all non-Hindu to the Hindu fold; Savarkar spoke about ending the caste system- not for reform purpose but to identify the dalits as Hindus. Similarly they referred Sikhism, Buddhism and Jains as sects of Hinduism On same grounds tribals are claimed to be Hindus. Prefer to use the term Vanvasi rather than Adivasi 14 Hindu Communalism post-1990s Babri Masjid and the 2002 Gujarat riots- defining moments of Hindu Communalism More public mobilisation; violence was no longer used as retaliation, but now was actively initiated, used as tool Use of CDs, Internet Women being recruited- Durga Vahini, active involvement during the Gujarat riots Hindus mobilised as political actors and not as believers 15 Conclusion There is a need to rethink the nature of secularism in India Instead to being imposed from above/by the state; secularism should emerge from below; it should emerge from a dialogue among various communities Idea of religious tolerance 16 Readings: Chapter 35 Revival and Growth of Communalism; in India Since Independence; Penguin, 2007 Extra reading: Chapter 2 Politics of Hindutva and the Minorities; in Power and Contestation- India since 1989; Nivedita Menon and Aditya Nigam; Orient Longman, 2008