COMMUNALIZATION OF STATE AND THE CIVIC SOCIETY
By Professor Jayanti Patel
Communal riots are an indicator of the socio-cultural schism existing between
the communities. Every communal riot not only deepens this schism and hardens
the socio-cultural divide, new found factors and reasons get added to the
divide. The recent communal riots in Gujarat and the horrendous carnage
perpetrated there have shocked all sensible persons and reemphasised the need
for bridging this gap and evolving an integrated and harmonious human society,
which is an essential component of a nation. It is necessary to analyse the
causes behind the communal riots and widespread violence in Gujarat as well as
their dangerous implications.
It could be observed that riots are no more instantaneous incidents caused by
some mischief-mongers, and riots themselves being thinly spread and/or of short
duration. They have become a form of collective violence - something like a
continuous battle between two communities. Over the years they have become more
organized, planned and devastating. Despite the efforts of well intentioned and
sober people from both the side, the suspicion and hatred have steadily
penetrated the masses and spilled over into rural areas as well. The influence
and impact of people advocating tolerance, amity and harmony have dwindled to
such an extent that now they find themselves not only impotent, helpless and
ineffective, but often ridiculed or attacked for their views. This regression of
liberal ethos and assertion of a fascist psyche by fundamentalist groups and
leaders amongst the masses are portents of the horrible future ahead.
We must understand that the communal violence in Gujarat was triggered by the
Godhra carnage, where more than fifty people were burnt to death in the coach of
a train, attacked by a large Muslim mob, armed with weapons and inflammable
material. The resultant shock and repercussions were widespread. However, the
economic, political, social, psychological and cultural climate prevailing in
Gujarat was responsible for its widespread, intense and unremitting nature. The
identification and evaluation of these causes and finding its remedy is
necessary, if we want to stop its recurrence and reverse the process of
communalization of our society.
It is surprising-and many people are surprised-how and why the tolerant, mild
mannered, amicable and peace-loving people of Gujarat have, come to acquire such
a violent communal personality since the formation of the state. Many find it
ironical that Gandhi's Gujarat can behave in such a fashion. It may sound
rhetorical, but let me add that it is also the Gujarat of Mohammad Ali Jinnah,
Chundrigar, Zulfikar Ali Bhutto, Advani, K. K. Shastri (VHP president), and
Pravin Togadia (VHP secretary)! This is just to point out that Gujarat's
socio-cultural milieu has diverse strains and its simplification as one
homogenous entity could be misleading.
Geographically, Gujarat is a border state; its northern border touches Pakistan.
After partition hoards of Gujaratis and Sindhis came to Gujarat as 'NIRVASIT'.
Their traumatic experience of the partition added to the psyche of Gujarat -
along with the historical story of the demolition of the Somnath temple. To
these, the riots of the forties, fifties, sixties and seventies - largely
initiated by Muslims, have contributed to the popular perception of a Muslim as
aggressive and communal person.
The violent clashes between the two communities during these riots led to the
segregation of Hindu and Muslim localities. This segregation affected the
younger generations as they had no live social contacts with each other, they
studied in different schools and the link of friendship or communication or
understanding each other's feelings became very tenuous. As the frequency of
riots increased (more than a score in six decades), socio-cultural bonds between
the communities started fading. Lack of neighbourly relations and communication
provided the fertile ground for the fundamentalist propagandists to cause
misunderstanding, suspicion and hatred between the two communities. Further,
amongst the Muslims, madrassas became the recruiting grounds for the
fundamentalists. In this atmosphere even the far-fetched rumours like poisoning
of the water supply or milk distribution system acquire credence.
Events of last decades, like upsurge of Muslim fundamentalism, conflict in
Middle-East and Kashmir, disintegration of USSR and formation of the Muslim
republics, increasing terrorist attacks and hijackings, cases of Salman Rushdi
and Taslima Nasreen, along with the climate created by the Ramjanmabhumi
controversy and individual cases like Shahbanu's (reiterating separate Muslim
personal law) at home have reinforced the perception of categorizing Muslim
personality as aggressive, amongst the Hindus. Rise of Taliban, attacks on
Hindus in Kashmir, on World Trade Centre, Jammu-Kashmir Legislature, Indian
Parliament etc have reinforced this perception and has got extended even to the
educated middle-class Hindu.
The issue is not whether the inference on the part of the Hindus in the context
of these problems was right or wrong. What matters is the perception that has
developed in Hindu psyche and which has hardened their attitude towards Muslims
as a whole. This perception was a contributory factor in the widespread and
immediate flaring up of riots in large part of Gujarat in the wake of the
shocking carnage at Godhra.
There is a causal link between violence and deprivation. Any form of deprivation
leads to frustration, which in turn produces anger responsible for aggression or
an act of violence. Sense of deprivation is a personal perception. When a gap
between expectation and achievement develops due to change in economic, social
and political situations or psychological reasons, deprivation sets in at
individual and/or group levels.
The economic situation relates particularly to Ahmedabad. Besides, being the
main city of Gujarat, whatever happens here has, sooner or later, repercussions
or contagious impact on other parts of the state as well. During last three
decades a large number of textile mills in Ahmedabad have closed down. This has
adversely affected the economic life of many, especially the economically
disadvantaged sections of both the communities. A large number of mill workers
became unemployed. Most of them belonging to Muslim and backward class
communities and even middle class Hindus were forced to search for alternative
means of livelihood. They felt deprived and frustrated. The persistence of this
situation over the years has provided a mass of people readily available for any
aggressive act.
Another incidental, yet significant aspect of this closure of mills is related
with an agency which could defuse communal tension and maintain communal
harmony. A major union of the textile workers known as Majoor Mahajan (inspired
by Gandhiji and run by Gandhian leaders) was reduced to irrelevance. It lost the
capacity to influence the working class communities and defuse or minimize or
stop the communal violence. It is interesting to note that where such labour
unions are strong (e.g., Ahmedabad Electricity Company - started by Humanists)
they can pre-empt or contain the effects of the riots. It seems that in the
absence of such an agency appeals for peace or 'Shanti Yatra' have no tangible
impact.
After closure of the textile mills, unemployed mass of the mill-workers was in
search of jobs. Some were absorbed in the power loom industry. But many of them
were enticed by the illegal activity like smuggling and bootlegging. The
Pakistan-Gujarat border became a route for smuggling and Pakistani agent
provocateurs. Extensive sea coast has attracted smuggling from the Middle
Eastern Muslim countries. Naturally many Muslims got recruited in this activity.
With the passage of times they became transformed into organized gangs and
acquired arms and some position in their community as they provided patronage.
Another group of organized crime was connected with bootlegging. The prohibition
policy of Gujarat has also promoted similar types of gangs in both the
communities, dealing in alcoholic drinks. Similarly, though on small scale, a
flourishing tribe of the foot-path vendors have come into existence. They are
also protected (on payment of 'haptas') by some gangs. Thus a core of well
organized gangs is operating in different spheres and localities indulging in
systematic arson, killing, looting, or intensification of violence in the
process.
Power politics - oriented election strategies is a significant political factor
that has contributed to deepening the communal divide. The sizable Muslim
community votes can be a key factor in capturing power in Gujarat. To create a
solid vote-bank the Congress strategists evolved the popularly known KHAM (Kshatriya,
Harijan, Adivasi, Muslim) model. To compete against the Congress and break its
politics of vote-bank BJP resorted to Hindutva-card, isolating Muslims and
winning a large number of Hindu community votes.
Godhra incident was just an excuse to launch their assault. It is true that the
Karsevaks travelling by that train had behaved badly and were harassing other
passengers, particularly Muslims. At Godhra station also their behaviour was the
same. However, burning the whole coach (it is said that the plan was to burn the
whole train) and more than fifty of its occupants (including women and children)
spread instant horror, anger and hatred throughout Gujarat.
The news of the Godhara carnage spread like a fire and massive onslaught was
mounted against Muslims in urban and even rural areas. The whole Gujarat (except
the Saurashtra region) was engulfed in violence. Members of minority communities
residing in many villages either fled or were killed and their houses and shops
demolished. Armed forces were called belatedly to control the situation and
curfew was clamped in many areas. Even after a month and a half many areas are
under curfew and civic life is paralyzed, people earning their bread by daily
work are in pitiable condition. But, it seems that certain organized groups are
moving from one area to another and keeping the fires of violence burning
Assessment of the action or inaction of the government machinery and the near
apathy of the civic society during the riot has highlighted the problem of their
role in the society and their relationship with each other. Historically
speaking, in a multi-cultured Indian society, to build an integrated
nation-state it was wise to opt for a secular democratic state and society which
would support it. However, in reality we have failed to build institutions and
inculcate the civic culture as prerequisites for its realization. Primarily it
is necessary to correctly define the concept of a secular society or state.
Our interpretation of secular as SARVADHARMA-SAMABHAV, protecting every religion
and their diverse mode of belief structure, their separate social and civil
code, varied customs, mores and faiths, and even education system is not
conducive in building an integrated national society or human identity. Our
identity is basically communal and has proved to be an obstruction in building a
nation-state. It is clear that in interpreting the meaning of the word secular
we have disregarded the spirit of the enlightenment and renaissance which was
instrumental in building a modern state and the civic society in the West. We
have to interpret the correct meaning of the word secular in our law
enforcement. The connotation of the word secular should mean negation of all the
religion (SARVADHARMA-ABHAV).
Our political system has fallen prey to the manoeuvring of the power politics.
There are no effective civic organizations to watch over and guide the
democratic process. Further our civic culture lacks the spirit of the democratic
way of life. In absence of democratic culture and values necessary for the
healthy functioning of the democratic system, we have been reduced to mobocracy,
representatives elected by mobs, driven by faith and feelings.
To remedy the situation and evolve a democratic culture and organizations from
the grassroot level, the movement for empowerment of the people is a must. The
movement should seek to generate co-operative politics, consensus regarding
norms of democratic behaviour and provide an organizational foundation for the
functioning of the democracy. Of course, in the prevailing ethos it would be
necessary to have commissions or citizens councils to monitor their functioning
and see that they do not become capricious or arbitrary and destroy human
rights.
For the creation of the positive climate, it is necessary to take certain
actions like common civil code, making religion a personal affair and banning
all religious demonstrations and processions etc., prohibiting any type of
special benefits on religious or communal grounds e.g., land for place of
worship, help for Haj, special schools, charity, etc., to religious
organizations. Desegregation of schools and residential areas would be ideal,
but in the initial stages starting communication between the youth, joint clubs
and cultural activity groups may be initiated.
An ideological campaign to counter the communalist propaganda of the VHP and
Muslim fundamentalists, etc. should be on our agenda. This campaign should
emphasise the secular, rational and scientific outlook and inculcate humanist
values and a common sense of citizenship in the people.
Looking at the factors and forces responsible for the riots and every riot
becoming more organized, widespread, and use of more and more lethal weapons, it
can be assumed that soon it would take the shape of pitched battles, like a
civil war. If this scenario continues, we would be having a situation similar to
Palestine or Bosnia where communal strife has led to civil war. If we want to
save our nation from such a fate, a concerted economic, political and
socio-cultural programme should be initiated and followed vigorously. -CNF
(The writer is a former professor of political science, Gujarat University,
Ahmedabad)