How social inequality across religions is hampering quest for an inclusive India

Informed circles around the country have—of late—been debating about what constitutes the “Idea of India”. While it is both academically sound and sensible to “revisit” a concept every so often and ground it in newer garb, the fact that a debate has suddenly come to the fore about the need to “define” a civilisation that has watered a multitude of contemplation since the existence of time is leading to some puzzlement. After all, even the Indologist Max Mueller under whose scholarly direction the magnum opus Sacred Books of the East was prepared had stated over a century ago, “If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered over the greatest problems of life, and has found solutions of some of them which well deserve the attention even of those who have studied Plato and Kant, I should point to India.” It was, therefore, with some bewilderment that this author had wondered about the need to “reinvent” India. Indeed, he had grown up to the fascination of the Brhadaranyaka and the Chandogya Upanishads which among other enduring aspects decreed that the notes of the drum have no existence apart from the general note of the drum. Yet—presently—a debate has begun about a realm that had spawned the very nature of existence! But perhaps there was—as aforesaid—a need for a revisitation. After all recapitulation had been the way of the seers of yore, even as they relentlessly recited the hymns which had been passed onto them from their progenitors, and ones which stemmed from the depth of their own consciousness. In yet another direction, there is talk of a need for an “Inclusive India”. This, too, is somewhat perplexing! But in these trying times when custom is more honoured in its breach, a question which—for one reason or the other—has gained in prominence needs to be answered. However, the obscurity that has not escaped this author is the fact that the notion of “Inclusive India” is an inherently loaded concept. After all was India ever a nonconforming receptacle endowed with only specificities of ingredients, albeit in exclusion of another? Or, is there a deliberate move that is bringing such a question to the fore? In any event, inclusiveness entails that an aspect has to be broad, comprehensive and all-encompassing. Therefore, when one speaks about “Inclusive India” one must perforce refer to every single facet that makes up the nation. These must range from features incorporating the entity that is termed as India from the moment Indic civilisation—in all its manifestation—came to be used in scholarly parlance in order to characterise an expanse within which the broad geographical contours of Bharatavarsha is referred to. However, there must be clarity about not only what constitutes the physical boundaries of India, but also the emotional shape and component of that colossal confine. There has been sage mention of the “inherent strength of pluralistic India”. It primarily speaks about the array that characterises India’s religious diversity. The Muslim community of India, for instance, constitutes almost 15 per cent of the country’s population. Therefore, there should be no doubt about the shaping contribution it has made to the nation’s growth. However, the reality is also that the “transformative moment” which Islam is passing through has willy-nilly led to a “clash of civilisation” and the narrative is leading to suspicion about an entire community. Agent saboteurs alien to the Indian ethos are aplenty in a “conflict zone” (especially after the Talibanisation of Afghanistan and the manner in which it “reneged” on the Doha Agreement with the United States) and there is a distinct possibility that sinister forces may engineer and convince the Indian Muslim that the quam is in danger and has to be protected at all cost. Biased statements by certain formations about exclusive radicalisation of the Muslim community, too, have not helped matters. Indeed, such pronouncements are not only geared towards “manufacturing consent” but are premeditatedly conspiratorial. Therefore, an important question that should be posed is whether the quam is actually in danger, and whether there is (as aforesaid) a conspiracy to showcase it in a manner that leads to violent—but unwarranted—reaction from the quam? But let this column devote a paragraph to how aspects might unravel themselves in the future. This is especially so in a scenario that is charged with mistrust and division. This author was able to plot a perceptible timeline during the period of his advanced research in the University of Illinois at Urbana-Champaign, USA. The study unearthed a “progression of wave” in the modus operandi of Islamist action which incidentally would never cease until the end of time: the “transformative moment in Islam” is going to be never-ending. In fact, the manner in which the United States led coalition sought to de-territorialise the ISIS from the area that the latter had occupied in order to sustain the neo-caliphate has ascertained that the “war against the infidels” would now not only be a ceaseless one but an accelerated course of action. The ouster of the ISIS from places such as Ar-Raqqa has not only emboldened their resolve about the Islamist apocalyptic expectations about “black banners that will come from the east” but—if the entrails are read with sophistication—about the Islamist belief that the establishment of Nizam-e-Mustafa throughout the world is a certainty. If Sun Tzu, Kautilya and Clausewitz were to have paraphrased their premises on “art of war”, then the master strategicians would have certainly emphasised on the importance of waves after a period of lull. But it has to be comprehended that correcting the growing religious divide in India is but one of the ways by which an “Inclusive India” can be achieved. The real malaise lies in social inequality across religion. The real attribution, therefore, is in class difference which continues to be the bane in present day India. If there is indeed a growing division, it is between the haves and have-nots. It is in this context, that one is reminded of the Mahatma when he said that his mission in life was “to wipe every tear from every eye” Indeed, to think of the poorest person one has ever encountered and query as Gandhiji had said, “ask if your next act will be of any use to him.” The immortal and unshakeable message of Bapu resonates in ones ears even as the concept of an “Inclusive India” is contemplated. The writer is a conflict theorist and author. Views expressed are personal. Read all the Latest News , Trending News , Cricket News , Bollywood News , India News and Entertainment News here. Follow us on Facebook, Twitter and Instagram.