Dialol1ue and the Politicization of Relil1ions in India

Stanley ]. Samartha

he focus of this essay is on the contemporary situation in I T India. But lest we forget the larger perspective of the The increasing politicization of religions is a disturbing feature of world we live in, let me make a few brief observations. The con­ contemporary Indian life. Politicization is the use of religion by nection between religion and politics is not always easy to recog­ political or religious leaders for the benefit of one community at nize. People tend to forget that international issues and the expense of others. interreligious relationships are often connected. There are several Religion and politics were always mixed up in the long history reasons why people ignore or minimize this relationship. of the country. Buddhism, at least partly, was a protest movement The assumptions of secularism miss the powerful hold reli­ against the domination of the upper castes over the rest of the peo­ gions have on the lives of millions of people, particularly in cul­ ple. The conversion of Ashoka to Buddhism had political conse­ tures other than the Western. In countries where the church and quences. The entry of Muslims for trade, and later the state are constitutionally separate, people forget that in other establishment of Muslim kingdoms in Delhi, led to tensions be­ countries, and sometimes in their own, religious beliefs and politi­ tween Hindus and Muslims, the consequences of which are with cal attitudes are often intermixed. The theologically negative atti­ us even to this day. Although the Portuguese and the British came tudes taken toward other religions and cultures inevitably affect to India mainly for trade, Christianity was not far behind. Many the political perceptions and attitudes toward nations where the reform movements within Hinduism were a reaction against West­ majority of people profess religions other than Christianity. In ern missionary expansion, and had political repercussions. Sikh­ some countries religion is regarded as a part of life. In others, reli­ ism, a religion born out of the confrontation between Islam and gious life is the very ethos in which people live and breathe and Hinduism, is now becoming increasingly militant. work. Ideological, ethnic, and economic factors are undoubtedly Although religion and politics were thus closely related in the important in international relations. But it would be a serious mis­ history of the country, what is new today is the intensity of com­ take to ignore the consequence of religion on political attitudes. munal passions that go against the very spirit of religion. The po­ There are indications, however, that in the United States liticization of religions threatens the secular character of the state, greater recognition is being paid to this subject. Let me give a few hinders the process of national integration, gives rise to anxiety, examples. Charles J. Hanley, an Associated Press writer, draws fear, tension, and conflicts in society, and has global implications pointed attention to the fact that religion shapes much of the as well because the major religions of India extend beyond the world violence, for example, in Arab-Israeli and Iran-Iraqi wars, in frontiers of the country. Afganistan, in the tragic conflicts of Lebanon and Northern Ire­ One of the marks of Indian life today is that in spite of secular land, and in the tensions between India and Pakistan. He quotes developments and the influence of science and technology on hu­ Moorhead Kennedy, the former director of New York's Council man life, people take religious life seriously. The visible expression for International Understanding, who makes the confession, "We of religion in the daily life of the people is in marked contrast to Americans just don't understand religion as a force in international life in Europe. Catholic and Protestant churches are crowded. affairs" (Indianapolis Star, Nov. 27, 1983). Robert Peel, a historian Whether in the village or in the city, Sunday worship in the and literary critic, points out that today there is a crisis in secular­ churches is very well attended. The daily puja in Hindu temples is ism itself. He warns against the danger of religious liberalism dis­ regularly done by thousands of people. Birthday celebrations of solving itself entirely in social ethics, and goes on to say. Rama, Krishna, the Buddha, and are celebrated joyfully "Pervasive doubt has not succeeded in putting out the light and in public meetings in which thousands of people participate. the passionate dedication of great individuals or the evidence in In (one of the states in the south of India) Sri humbler lives of a reality transcending human formulations" N. T. Rama Rao's party was elected (January 1983), utterly defeat­ (Christian Science Monitor, Nov. 21, 1983). Secularism has not suc­ ing the Congress party of Indira Gandhi. At least one reason for ceeded in sweeping away religions from the highroads of modern his popularity is the fact that he is a cinema actor who has special­ life. On the contrary, there is enough evidence to show that there ized in the roles of Rama and Krishna in many of his movies. It is a religious resurgence in many parts of the world today. Many looks as if ancient gods such as Rama and Krishna are coming to communities, particularly oppressed people and ethnic minorities, the forefront of politics whereas modern heroes such as Mahatma tend to shape their identity and self-respect in terms of their reli­ Gandhi and Nehru have receded to the background. Pilgrimages to gious and cultural resources. The church cannot ignore this dimen­ holy places are even more popular, with millions of people annual­ sion in seeking to fulfill its political ministry in the world today. ly attending to them in spite of difficulties in travel and the ex­ penses involved. The treasuries of well-known temples all over the country are overflowing with money. Further, in spite of the uneasiness caused by recent conver­ sions, interreligious cooperation has not diminished. People of dif­ ferent religious do come together for common purposes in society. Stanley! Samariha is an ordained minister of the Church of South India and a consul­ Sometimes this may be because of religious imperatives; some­ tant to the Christian Institute for the Study of Religion and Society, Bangalore, India. times in spite of religious differences. Some examples should be During 1983-84, he was a visitingprofessor in the Chrysalis program of the Christian enough to illustrate this. Theological Seminary, Indianapolis, Indiana. This is the text of an address delivered on At a recent meeting of the Christian Institute for the Study of Dec. 19, 1983, at the farewell function organized in honor of the Rev. Dr. Robert A. Religion and Society, in Bangalore, I was astonished to find Swami Thomas, President, Division of Overseas Ministries, the Christian Church (Disciples Agnivesh of the sitting across the table from me. The of Christ], Indianapolis.

104 International Bulletin of Missionary Research Arya Samaj (founded in 1875) is a very militant Hindu group But the attitude of pastors and lay people to such events shows the strongly opposed to Christian and Muslim missions. They have, confusion and uneasiness felt by many. The feeling that a son or over the years, reconverted many Christians and Muslims back to daughter is "lost" to the community because of such marriages of­ Hinduism through shuddhi (a ritual of purification). The reason he ten obscures the strength of human love that overcomes the was with us was not far to seek. He was so upset by the sufferings boundaries of religion and the inclusiveness of God's love that of thousands of laborers who were at the mercy of rich contractors holds together all people. The politicization of religions in the in Delhi that he led a protest procession to the Parliament. And country intensifies such fears. Basic experiences of life such as since Christians too were concerned with issues of economic and marriage bring out the deeper human feelings of people of differ­ social justice he had joined them in that particular program. ent religious communities toward each other in a stronger measure Whether it is in the struggle of oppressed people fighting against than theological discussions about interreligious marriages in the untouchability or for the emanicipation of women suffering under abstract. the evils of the dowry system or of workers demanding safe condi­ tions of work and a living wage, people of different religions are II indeed working together. Attention is drawn to the cooperation that is going on between It is not just the social dimensions of religion that bring people different religious communities and the possibilities of new kinds together. At deeper levels neighbors of other faiths are asking not of relationships emerging to put the matter of politicization in its how much money Christians (or Muslims now) are spending on proper perspective. Recent conversions from Hinduism and Chris­ development projects, but what is the essential message that tianity to Islam and from Christianity to Hinduism (1981) have brings peace to the heart and renewal to life, that puts the human brought into prominence their political implications. in touch with the divine in order that the whole of human life In the recent history of India perhaps the most publicized con­ might be transformed. At an interreligious meeting during Lent a version was that of Dr. Ambedkar, the well-known leader of Hari­ Muslim lawyer spoke on the meaning of Christ's~ suffering and jans (now calling themselves Dalits) and a member of the Nehru death. Cabinet. In 1956 Dr. Ambedkar, along with a half-million of his At an interreligious meeting in 1982, where I was asked to followers, embraced Buddhism. On that occasion he is reported to speak on recent developments in dialogue, the questions that came have declared, "I was born a Hindu. I will not die a Hindu. By dis­ after I spoke were concerned with how people of different reli­ carding my ancient religion, which stood for inequality and op­ gious persuasions could share in the quest for and the experience of salvation. They were less interested in academic concepts of re­ ligion than with the living dimensions of faith. This group consist­ ed of lawyers, businessmen, managers of industry, professors at "The most marked institutes of science, medicine, and psychology, and at least one re­ tired judge of the high court. Not that a group like this was unin­ characteristic of terested in social concerns. But their basic interest was less in contemporary Indian life is changing social structures than in transforming the inner life of men and women in order that the root causes of social injustice not so much its secularity as might be removed. The most marked characteristic of contempo­ rary Indian life is not so much its secularity as its hunger for tran­ its hunger for scendence. transcendence." Many Christians feel uneasy in this situation. Of course, there are many groups and individual Christians involved in these con­ cerns together with their neighbors. But, by and large, the church finds it difficult to enter into more meaningful relationships with pression, today I am reborn." He had deliberately rejected Islam neighbors of other faiths. The church is in touch with society and Christianity because they were considered foreign religions mostly through its institutions and development projects rather (Buddhism, [ainism, and Sikhism are considered indigenous) and than through involvement in the life, struggles, and aspirations of also because he felt that joining either of them would have upset people. This is partly because of inherited attitudes, partly because the political balance between communities. In 1978 O. P. Tyagi, a Christians are a minority in the country, and partly because of the member of Parliament, introduced the Freedom of Religion bill in fear of losing their identity as Christians in the midst of vast num­ the Indian Parliment. It stirred up a great deal of controversy and bers of people of other faiths. Politicization of religions frightens Christian organizations all over the country protested against it. them. The bill did not pass because the government of Morarji Desai fell Not long ago, two interreligious marriages took place in Ban­ before any decision could be taken. But already in the debate the galore and were blessed in the church service. In one the bride was point became clear that the issue was less a matter of religious lib­ a Christian and the bridegroom a Hindu, and in the other the bride erty than of disturbing the political relationship between different was a Hindu and the bridegroom a Christian. Hindu parents and religious communities. quite a few of the relatives attended the service, probably entering The conversion of 180 Harijan families to Islam (1981) in a church for the first time in their life. In one case the pastor Meenakshipuram, South India, disturbed Hindus a great deal. preached a sermon on "Believers and Nonbelievers," implying that Christians too have been reconverted to Hinduism. In Belthan­ before long he expected the "nonbeliever" to become"a believer." gady, South India, 362 Christians (mostly Roman Catholic) re­ In the other, the pastor, while drawing attention to the marks of a turned to Hinduism. Asked why they left Christianity, an elder of Christian marriage, also pointed out that an interreligious marriage the group said, "The church is not what it was.... Things have could be the sign of a new kind of family where, through the changed a lot, and now we are under the total subjugation of non­ young couple, two different families, two religions, and two cul­ Harijan Christians. The untouchability from which we ran away tures could grow together with possibilities of mutual enrichment. never disappeared." But it is the conversions to Islam that disturbs It is unlikely that such marriages will take place in large numbers. our Hindu neighbors far more because of its political repercus-

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What is necessary is to reject openly the ideological distortions of To do this openly and without being misunderstood demands religion for the sake of short-term political ends. Such notions as a certain kind of freedom, which the state is not always willing to "Christendom" or Rashtra (Hindu state), or dar-al-Islam concede. The freedom to worship inside the temple or church or (territory surrendered to God, Islamic, in contrast to dar-al-harb, mosque is one thing; the freedom to exercise a prophetic calling, territory not yet surrendered to God, non-Islamic) are a threat not that is, to be critical of the state and of political ideologies, even only to the integrity of the nation but also to global peace because the structures of religion itself on the basis of religious impera­ religions easily get mixed up with competing ideologies to support tives, is quite another. The state is often willing to concede the for­ certain political, economic, and military structures. Instead of be­ mer, but is likely to interpret the latter as "interference." People of ing fingers pointing to the moon they become missiles aimed at the different religions should join together to demand that kind of heart of each other. freedom which all religious people need in order to exercise a criti­ This means that the context of politicization offers to religions cal function in society. If the freedom they demand is only the an opportunity to discover what their political ministry could be to­ freedom to do their own puja, and the right to convert each other, it day in the midst of the clash of religions and ideologies. This dis­ is most unlikely that they will get that quality of freedom which covery can only come through the experience of dialogue as people alone can transform the other two. seek religious resources for the struggle of all people for a life of That there is a hunger for transcendence in the world is a freedom, self-respect, and dignity. At least three elements should point that is usually recognized today. One can sense this in spite go to the making of this political ministry: working together for of an excess of religiosity or through a seeming secularity. This peace in the larger community, seeking the kind of freedom that will transcendence is to be discovered not outside or beyond history, provide the climate for all religions to exercise their prophetic but at the intersection where the eternal and the temporal meet. function in society, and drawing attention to the transcendent element Drawing attention to this element in human life and bringing out without which human life would be imprisoned within the bounds its implications to the making of political cultures should become of history. one of the responsibilities of all religious people. Without a sense Every multireligious community has within it seeds of of the transcendent the provisional goals of life tend to be identi­ conflict. In countries like India this is unfortunately part of the fied with the ultimate, human achievements are exposed to the history. With religious and ethnic minority groups in Western sins of pride and self-righteousness, and life itself loses its spa­ countries the tensions there can also erupt into dangerous confla­ ciousness and freedom and becomes imprisoned within the coils of grations. Once conflicts start it is difficult to control roused pas­ history. Through cooperation between people of different religions sions. Therefore the peace potentialities within religions should be a wider conceptual framework needs to be worked out that can do harnessed before conflicts arise. There should be a vigilant group justice both to the notion of transcendence and to its different ap­ consisting of people from different religions in every country and prehensions by people of different faiths. in every community, town, or village, to watch out for troubles and to smother the fires before they can spread.

Bibliographical Note

Since 1981 a great deal has been written on the matter of conversions and the politicization of religions in India, including several books and many articles in journals, weekly magazines, and daily newspapers. Several case studies also have been published. A full documentation is difficult at this stage. Attention is here drawn to some published material that may be use­ ful in reflection on this matter at the moment.

Banerji, Brojendra Nath. Religious Conversions in India. : Harnam MANTHAN (1982) a thematic quarterly: (Publications Division, Deendayal Publications, 1982. In addition to chapters on conversion it has a num­ Research Institute, 7-E Swami Ramthirth Nagar, New Delhi). A three­ ber of appendices, including the text of the Freedom of Religion bill part study of the politics of conversion. (1980) and statements by a number of Christians leaders. Seminar Annual, January 1982 (Malhotra Building, P.O. Box 338, New Mathew, George. "Politicisation of Religion," Economic and Political Weekly Delhi). The issue is devoted to the subject of conversion. (New Delhi), vol. 17, no. 25 (June 19, 1982) pp. 1027ff., and no. 26 "Tamil Nadu Conversions to Islam," Religion and Society (Christian Institute (June 26, 1982), pp. 1068ff. This outstanding two-part article analyzes for the Study of Religion and Society, Bangalore), vol. 28, no. 4 (De­ the historical background, gives a brief description of what happened cember 1981). Contains case studies, sociological analyses, and discus­ at Meenakshipuram, and suggests a balanced interpretation of the sion on conversions as social protests. Includes an excellent article by a political effects of conversions on the life of the country. Muslim scholar, Professor Mumtaz Ali Khan of Bangalore. . India Today, vol. 8, no. 5 (March 1-15, 1983). See especially a short article, (pp. 154ff.) by Raj Chellappa, "Keeping the Faith," about a visit (1983) to Meenakshipuram.

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