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Communalism (South Asia)

violence between ethnic or other communal groups
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Communalism is a term used to denote attempts to construct religious or ethnic identity, incite strife between people identified as different communities, and to stimulate communal violence between those groups. It derives from history, differences in beliefs, and tensions between the communities. Communalism is a significant social issue in India, Bangladesh, Pakistan and Sri Lanka. Communal conflicts between religious communities in India, especially Hindus and Muslims, have occurred since the period of British colonial rule, occasionally leading to serious inter-communal violence.

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A

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  • Even a superficial observer cannot fail to notice that a spirit of aggression underlies the Hindu attitude towards the Muslim and the Muslim attitude towards the Hindu. The Hindu's spirit of aggression is a new phase which he has just begun to cultivate. The Muslim's spirit of aggression is his native endowment, and is ancient as compared with that of the Hindu. It is not that the Hindu, if given time, will not pick up and overtake the Muslim. But as matters stand to-day, the Muslim in this exhibition of the spirit of aggression leaves the Hindu far behind.
    • B.R. Ambedkar, Pakistan or The Partition of India (1946)
  • Unfortunately for the minorities in India, Indian Nationalism has developed a new doctrine which may be called the Divine Right of the Majority to rule the minorities according to the wishes of the majority. Any claim for the sharing of power by the minority is called communalism while the monopolizing of the whole power by the majority is called Nationalism. Guided by such a political philosophy the majority is not prepared to allow the minorities to share political power nor is it willing to respect any convention made in that behalf ... under these circumstances there is no way left but to have the right to the Scheduled castes embodied in the Constitution.
    • B. R. Ambedkar, States and Minorities, vol. 1. Quoted in Dr. B.R. Ambedkar, a Study in Just Society (2003) by James Massey, p. 72.

D

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  • The unceremonious exit of Mr. M.C. Chagla from her Cabinet and the relaxation of the rule prohibiting polygamy among Muslim employees of the Central Government are but two examples of the concessions she [Indira Gandhi] is making to Muslim communalism.
    • Hamid Dalwai, Muslim Politics, quoted from Elst, Koenraad (2014). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa. p. 363

E

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  • Muslim Rashtra is not only not called fascism: Mr. Engineer even seems to take it for granted as a political framework, and therefore he tries to secure a place for the Hindus in it by declaring them people of the Book, rather than just Kafirs who could not be tolerated alive. Well how generous of him... The category people of the Book is an arch-communalist notion...
    • Elst K. Ayodhya and After: Issues Before Hindu Society (1991)
  • Its roots [of the term 'communalism'] lie in the British colonial policy of taking “communities” as the relevant units in recruitment or in the allotment of seats in representative assemblies. Originally, the term had no pejorative connotation, but Indian nationalists in the freedom movement objected to these “communal” policies which allegedly aimed at keeping the Indian population divided. Indeed, the biggest worry of the freedom movement was the “communalist” collaboration of the Muslim League with the colonial administration: in exchange for “communal” electorates and recruitment quota, the party claiming to represent the Indian Muslims agreed to stay aloof from the anti-British agitation. Today, “communalism” is one of those labels allotted exclusively to people who reject it; it is a term of abuse. Even people who advocate communal recruitment quota (a demand recently revived by an array of Muslim organizations) are now self-described “secularists” and signatories to every new “National Manifesto [...] Against Communalism.... Jamaat-i-Islami (whose Pakistani wing has campaigned for decades, and with success, for the desecularization of the state) attacks “communalism” in the name of “secularism”. I cannot recall a single issue of the Islamist papers Radiance and Muslim India which failed to brandish “secularism” and denounce “communalism”. ... Imposition of an exonym, especially a pejorative one like "coummunalist", must be considered a statement of involvement in an anti-Hindu-revivalist or so-called "anti-communal" crusade...
    • Elst Koenraad, Decolonizing the Hindu Mind (2001),p.15-18
  • The main opposition to the unapologetic communalism of the British and the Muslim League came not from Congress (except initially), but from the Hindu Mahasabha. The Hindutva movement was born in the struggle against communalism; that struggle was its very raison d'être. The HMS's stated programme was to abolish communalism and make India an unalloyed democracy without separate electorates... Very quickly, accurate usage of the term 'communal' was eclipsed by muddled usage.... Today... politicians and journalists and scholars systematically and exclusively apply the term to a movement ... which has always opposed those very policies which were described by their own proponents as 'communal'. And where the term does apply, as in the co-existence of separate religion-based Personal Law systems..., it is studiously avoided.
    • Elst, Koenraad (2014). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa. p.242-3
  • An active communalism not only postulates that people who share a religion, have common secular interests ; it also grants them (or withholds from them) secular rights on the basis of their belonging to a given religion. Therefore, it is certainly a case of active communalism when we find the secular Constitution of India (which limits its own authority to secular matters), in its Article 30, guaranteeing the secular right to set up educational institutions of their choice exclusively to minorities, including religious minorities. This case of discrimination against the majority community is outright communalism. Yet, no secularist raises his voice against it. On the contrary, when pressed for an opinion, they support it. .... There is absolutely no questioning of the religious rights of the minorities in India, so if Mr. Akbar raises issues involving the minorities, it must be non-religious issues, in which the category of religious community (minority) does not properly apply. From the moment the religious rights of the minorities are guaranteed, any other talk of minorities is fundamentally communalist. Every single article of law not dealing with the exercise of religious community as a legally relevant unit of organization, is an element of communalism in the legal framework of the state, and should be repudiated in a truly secular-set-up. ... Islam is communal through and through, preaching a total abyss between its own community members and the rest of humanity. So, very generally, the cause of communal riots is Islam. The cure is Sanatana Dharma. It teaches that everything is generated by thought. While seemingly a difficult notion, in this context it is very easy to understand : the physical problem of communal riots is but the materialization of communal thinking. This communal thinking should be identified : its most potent and consistent form is the Islamic doctrine of the struggle between Momin and Kafir....
    • Quoted from Elst, Koenraad (1991). Ayodhya and after: Issues before Hindu society.
  • This sophisticated verbiage cannot conceal that the book's approach is merely the standard secularist version propagated by Indian establishment historians since decades. There is nothing new and provocative about a book that claims to explain communalism without touching on its single most important determinant, viz. the doctrine laid down in Islamic scripture, and that blurs the clear-cut process of India's communalization by Islam with the help of scapegoats like colonialism.
    • Elst K. Negationism in India, (1992)
  • It is an old dictators' trick to associate criticism with crime and disorder, and too often we have seen secularists reduced to this sleight-of-hand of identifying rational criticism of Christianity and Islam with communal riots.
    • K. Elst, Ayodhya: The Case Against the Temple (2002)
  • Originally (at least in Indian politics), "communal" was the term by which the British labelled political arrangements, such as separate electorates and quota-based recruitment, which took the religious community as the operative unit rather than the individual or the family or the region or the nation. The term was never hurled at people who rejected these arrangements, but was quite sincerely accepted by the people who proposed the "communalization" of the polity: the British and the Muslim League advocated it openly, the Congress started defending it after becoming a party to it through the Lucknow Pact (1916). When the British proposed the Communal Award, its beneficiaries never thought of treating "communal" as a dirty word and throwing it at the Communal Award's opponents. Today, by contrast, the mores of discourse have sunk to the level where politicians and journalists and scholars systematically apply the term to a movement which never used it as a description of its own positions. The main opposition to this unapologetic communalism came not from the Congress, but from the Hindu Mahasabha with, in its shadow, the fledgling Sangh. If you read speeches by HMS leaders in the 1930s and 40s, they turn out to be full of unselfconscious attacks on "communal" politics. The Hindutva movement was born in the struggle against communalism, that was its very raison d'être. The HMS's stated programme was to abolish communalism and make India a secular democracy without separate electorates and recruitment by communal quota. Congress, with its bad conscience about its complicity in the communalization of the polity, tried to cloud the debate by misapplying the term "communal" to the HMS on the analogy of the Muslim League. It falsely posited a symmetry between the Muslim League and the Hindu Mahasabha, smuggling out of the public's perception the antisymmetry between the League's adherence and the HMS's opposition to the communal principle. Very quickly, accurate usage was eclipsed by muddled usage. If the Nehruvians who installed and still support a separate Personal Law for Muslims, a "communal" arrangement par excellence, can get away with labelling their very opponents "communalists", we have to admit that they have proven themselves past masters in the war of the words... The Sangh... has never mustered the energy and the brain power ... to think up a way to turn the tables on the Nehruvian Newspeak brigade... The magic charm "communalism" which puts the whole Indian political scene in a mood of graveness and militancy, and which can paralyze all normal thought processes in BJP circles, is nothing but a provincial and distorted usage exclusive to India's English-speaking elite... They should restore to the word its true meaning and then allot it to those who are already stuck with it anyway -- themselves. The only way to stop being chased around with salvos of "communalists!" is to rename the BJP as Communalist Party. Every Hindu leader should make it a point to tell interviewers: "I am a Hindu communalist."
    • Elst, Koenraad. (1997) BJP vis-à-vis Hindu Resurgence
  • Historically, the characterization of the Hindutva forces as ‘communal’ is as absurd as calling the anti-Communists ‘Communists’, for ‘communalism’ is quite literally the enemy which the HMS was created to combat. The Hindutva spokesmen called their British and Muslim League enemies ‘communal’ and advocated unadulterated ‘non-communal’ democracy, while these enemies themselves called their own favoured policies ‘communal’: communal representation, communal weightage, Communal Award. Today, with shrill sloganeering pushing proper terminology out of common usage, the term ‘communal’ is inimically applied to people who never apply the term to themselves; but in those days, the HMS was entirely in agreement with its opponents’ self-perception when it called them ‘communal’. The division of the electorate and the distribution of jobs on a ‘communal’ basis were explicit demands of the Muslim League, were explicitly proposed and imposed by the British authorities, were explicitly accepted by the Indian National Congress, and were explicitly rejected by the HMS. From its foundation till at least 1947, the distinctive identity of the HMS in Indian politics consisted in its pro-democracy and anti-communal stand.
    • Elst, Koenraad (2018). Why I killed the Mahatma: Uncovering Godse's defence. New Delhi : Rupa, 2018.
  • Before independence, the situation was even worse, with separate electorates and highly disproportionate privileges conceded to Anglo-Indians and other Christians and to the Muslim community. It was perfectly legitimate for Golwalkar in 1938 to champion the cause of genuine secularism by denouncing the system of privileges on the basis of religion. Indeed, the remarkable phenomenon is not that Hindus stand up for legal equality and against the Muslim privileges, but that supposedly scholarly and objective India-watchers, almost to a man, decry equality before the law (esp. a Common Civil Code, that long-standing Hindu demand) as "communal" and support minority privileges on the basis of religion as "secular", in blatant disregard for the dictionary meaning of "secularism" and "communalism".
    • Elst, K. Was Guru Golwalkar a Nazi ?, 1999. [1] also in Elst, K. (2010). The saffron swastika: The notion of "Hindu fascism".

G

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  • My implicit faith in non-violence does mean yielding to minorities when they are really weak. The best way to weaken communalists is to yield to them. Resistance will only rouse their suspicion and strengthen their opposition. A satyagrahi resists when there is threat of force behind obstruction. I know that I do not carry the Congressmen in general with me in this to me appears as very sensible and practical point of view. But if we are to come to Swaraj through non-violent means, I know that this point of view will be accepted.
  • It would be wrong always to think in communal terms. I know that we may not shut our eyes to hard facts. But to attribute everything to the communal spirit is a sign of inferiority complex. It may well perpetuate what is yet a temporary distemper in the national life.
  • Communalism has been the traditional tool that has been used historically to weaken our country. The colonial concept of divide and destroy has not changed even today. This attempt, which is carried on not just in India but in other parts of the world also, did not end with the assassination of Indiraji; it has continued.
    • Rajiv Gandhi, Rajiv Gandhi Selected Speeches and Writings (1986), Vol. 2, p. 11.
  • I have documented elsewhere how Pandit Nehru hounded out or silenced everyone... whom he suspected of having some Hindu feeling or sympathy for some Hindu cause... and how he objected to every Hindu symbol in India's public life. The country had been partitioned by the remnants of Islamic imperialism. But he blamed it on "communalism", a word by which he always meant Hinduism.
    • S.R. Goel. Hindu and Hinduism, Manipulation of meanings, 1993.
  • Another side of the same strategy has been worked out to neutralise, paralyse and blacken or pamper different sections of Hindu society so that the road is cleared for the forward march of Islamism. Some salient features of this secondary strategy can be outlined as follows:... 2. The terms “communal” and “communalism” which have become terms of abuse in India’s political parlance, should be carefully cultivated and more and more mystified to malign all those organisations, institutions and parties which do not serve Islamism, directly and/or indirectly; (...)
    • Sita Ram Goel, Hindu Society under Siege (1992)
  • With regard to the problem of communalism whether it be Hindu- Muslim, Vaishnava-Saiva or Shia-Sunni it may be assumed that the people of India have come of age. If that is so the historians of India should neither look for forces of communal synthesis nor for those of conflict; they should just look for facts as they unfold themselves in the historical process. If they only look for facts supporting synthesis they may be good nationalists but they would at the same time be inverted communalists. Let history be our psychoanalyst. Once we are able to accept ourselves for what we are we will be able to give the right direction to our present and future. … A historian’s commitment to history must remain untouched by his loyalties, political, religious or others.
    • S.P. Gupta “A Critique of R.S. Sharma’s In Defence of “Ancient India’”, printed by the National Museum, New Delhi. quoted in Rosser, Yvette Claire (2003). Curriculum as Destiny: Forging National Identity in India, Pakistan, and Bangladesh. University of Texas at Austin.

H

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  • The peaceful Indian Mussalman, descended beyond doubt from Hindu ancestors, was dressed up in the garb of a foreign barbarian, as a breaker of temples, and an eater of beef, and declared to be a military colonist in the land where he had lived for about thirty or forty centuries…. The result of it is seen in the communalistic atmosphere of India today.

I

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  • The principle that each group is entitled to its free development on its own lines is not inspired by any feeling of narrow communalism. There are communalisms and communalisms. A community which is inspired by feelings of ill-will towards other communities is low and ignoble. I entertain the highest respect for the customs, laws, religious and social institutions of other communities. Nay, it is my duty, according to the teaching of the Quran, even to defend their places of worship, if need be. Yet I love the communal group which is the source of my life and behaviour; and which has formed me what I am by giving me its religion, its literature, its thought, its culture, and thereby recreating its whole past as a living operative factor, in my present consciousness. Even the authors of the Nehru Report recognise the value of this higher aspect of communalism.

K

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  • Decades ago, a prominent Congress leader, Kanhaiya Lal Munshi (1887-1971) had warned his party colleague, and the then Prime Minister, Jawahar Lal Nehru (1889-1964) in a letter stating, “If every time there is an inter-communal conflict, the majority is blamed regardless of the merits of the question... the springs of traditional tolerance will dry up.” Far from heeding this warning, under the guise of upholding secularism, the Congress Party has made demonisation of the majority its main political plank. This perversion is unthinkable in any other country of the world.
    • Kishwar, Madhu (2014). Modi, Muslims and media: Voices from Narendra Modi's Gujarat. p.210, with quote from K.M. Munshi, Indian Constitutional Documents: Pilgrimage to Freedom, 1902-1950,
  • The issue of communal torture has many dimensions in Bangladesh. If we take the recent incidents of communal atrocities in Bangladesh and link them only to elections or politics then it will not be fair or accurate. We need to know the historical, political, geographical, economical, cultural and psychological aspects of communal problems of Bangladesh to understand it in its entirety.
    • Shahriar Kabir quoted in Y Rosser, Indoctrinating Minds: Politics of Education in Bangladesh. 2004 page 122

M

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  • These communal riots may be justly regarded as an outward manifestation of that communal spirit which grew in intensity throughout the nineteenth century and at last drove the Hindus- and Muslims into two opposite camps in politics. The ground, was prepared by the frankly communal outlook of the Muslims, typified by the Wahabi Movement and the Aligarh Movement. The situation was rendered worse by the policy of Divide and Rule adopted by the British Government with the definite object’ of playing one community against the other. The spectre of communalism which haunted Indian politics even at the close of the nineteenth century was destined to grow in size and volume as years rolled by. The cloud that was no bigger than a man's, hand in 1900 soon overcast the whole sky and brought rain, thunder and storm which drenched the whole country with blood and tears in less than half a century. (440)
    • R.C. Majumdar History Of The Freedom Movement In India, vol I.
  • If every time there is an inter-communal conflict, the majority is blamed regardless of the merits of the question... the springs of traditional tolerance will dry up.
    • Kanhaiya Lal Munshi in a letter to Prime Minister, Jawahar Lal Nehru, quoted from Kishwar, Madhu (2014). Modi, Muslims and media: Voices from Narendra Modi's Gujarat. p.210, with quote from K.M. Munshi, Indian Constitutional Documents: Pilgrimage to Freedom, 1902-1950. and Pilgrimage to Freedom by K.M. Munshi, p. 312)

N

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  • So far as I am concerned and the government I lead is concerned, I want to make it perfectly clear that communal forces will not be given the slightest quarter to sow seeds of dissensions among the people.
    • Jawaharlal Nehru, 3 Oct. 1951 , quoted in N.L. Gupta (ed.), Nehru on communalism, New Delhi: Sampradayikta Virodhi Committee, 1975, pp. 229-30. Also quoted in Christophe Jaffrelot, The Hindu nationalist movement in India (1996), p. 80.
  • The communalism of the majority is far more dangerous than the communalism of minority because it wears the garb of nationalism. We have thus communalism ingrained in us and it comes out quickly at the slightest provocation and even decent people begin to behave like barbarians when this communalism is aroused in them.
    • Jawaharlal Nehru, All India Congress Committee (AICC) on May 11, 1958, as quoted in The Muslims of India: A Documentary Record (2003), A. G. Noorani, p. 316.

S

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  • These our well-meaning but unthinking friends take their dreams for realities. That is why they are impatient of communal tangles and attribute them to communal organizations. But the solid fact is that the so-called communal questions are but a legacy handed down to us by centuries of a cultural, religious and national antagonism between the Hindus and the Moslems. When time is ripe you can solve them; but you cannot suppress them by merely refusing recognition of them. It is safer to diagnose and treat deep-seated disease than to ignore it. Let us bravely face unpleasant facts as they are. India cannot be assumed today to be a unitarian and homogeneous nation, but on the contrary there are two nations in the main; the Hindus and the Moslems, in India. And as it has happened in many countries under similar situation in the world the utmost that we can do under the circumstances is to form an Indian State in which none is allowed any special weightage of representation and none is paid an extra-price to buy his loyalty to the State. Mercenaries are paid and bought off, not sons of the Motherland to fight in her defence.
    • V.D. Savarkar: Hindu Rashtra Darshan, quoted in part in Elst, Koenraad (2001). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa. p.332
  • Having proved its value, the politics of taunts and accusations continues unabated. Those who benefit by it have merely to hurl the epithet ‘communal’, and there is a panic all around and the accused try to establish their secular credentials by the only way they know - by denouncing Hinduism. All this has led to competitive minorityism, selective communalism, the politics of out-musliming the Muslims and Hindu-bashing. But this politics is already getting discredited and yielding opposite results. It is awakening the Hindus and it is making them realize that the whole lot is rotten and that they should now take things in their own hands.
    • Ram Swarup. Quoted from the preface by Ram Swarup in Gurbachan, S. T. S., & Swarup, R. (1991). Muslim League attack on Sikhs and Hindus in the Punjab 1947.
  • [The separate electorates led enfranchised Muslims and members of other sections to] vote communally, think communally, listen only to communal election speeches, judge the delegates communally, look for constitutional and other reforms only in terms of more relative communal power, and express their grievances communally.
  • Will we shed our evasions and concealments? Will we at last learn to speak and face the whole truth? To see how communalism of one side justifies and stokes that of the other? To see that these “leaders” are not interested in facts, not in religion, not in a building or a site, but in power, in their personal power, and in that alone? That for them religion is but an instrument, an instrument which is so attractive because the costs of weilding it fall on others, on their followers, and not on them?
    • Hideaway Communalism, Arun Shourie, Indian Express, February 5, 1989 [2] The article discusses the Ayodhya debate and the censorship of passages about temple destruction in the English translation of a major book by Maulana Abdul Hai, a renowned Islamic scholar. (This was an early and influential article by Arun Shourie on the Rama Temple controversy [3])
  • Indian secularism consists of branding others communal.
    • Shourie, Arun (2005). A secular agenda: For saving our country, for welding it. New Delhi, India: Rupa
  • The 'progressive' people in this country show a remarkable eagerness to see communalism even in the most harmless observations of [Hindu] religious leaders, while overlooking such outrageously communal and provocative statements as the one made by the former government official Syed Shahabuddin, that contact with the Hindus debased the Muslim, or the one by Syed Abdullah Bukhari, the Imam of the Jama Masjid in Delhi, that the Muslims would resort to a civil war.
    • Subhash Chandra Sarkar, The Independent, 7/11/1990. Quoted from Elst, Koenraad (1991). Ayodhya and after: Issues before Hindu society.

T

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  • It is a significant fact that while in India, the Government discourages communal groups and parties, in Pakistan no group or parties other than communal are encouraged. A Pakistan Peoples’ Congress is inconceivable. When the Hindu leaders of Sind planned the establishment of a political party which might draw its membership from people belonging to various religions, the reply of the Pakistan Government was characteristic. The Hindus of Sind, (such of them as are still there) might have a Hindu Party, but not one which Muslims also might join. In the Muslim State of Pakistan, no Muslim may join any organization other than a purely Muslim one. It is such an attitude which bred the riots of 1946 and 1947-Calcutta, Noakhali, N.-W. F. P., the Punjab, Sind and Bahawalpur.
    • Talib, S. G. S. (1950). Muslim League Attack on Sikhs and Hindus in the Punjab, 1947. Amritshar: Shiromani Gurdwara Parbandhak Committee. [4] [5] [6] [7]
  • Having proved its value, the politics of taunts and accusations continues unabated. Those who benefit by it have merely to hurl the epithet ‘communal’, and there is a panic all around and the accused try to establish their secular credentials by the only way they know - by denouncing Hinduism. All this has led to competitive minorityism, selective communalism, the politics of out-musliming the Muslims and Hindu-bashing. But this politics is already getting discredited and yielding opposite results. It is awakening the Hindus and it is making them realize that the whole lot is rotten and that they should now take things in their own hands.
    • Talib, S. G. S. (1950). Muslim League Attack on Sikhs and Hindus in the Punjab, 1947. Amritshar: Shiromani Gurdwara Parbandhak Committee. [8] [9] [10] [11]
  • Communal interpretation is based on the notion that for the last thousand years Indian history has been dominated by a society which consists of a monolithic Muslim community and a monolithic Hindu community. And that these two communities have always been in a state of conflict. Therefore every historical event that takes place is to be explained by this conflict. This I think is absolutely primitive history. This is worse than colonial history. Because historical interpretation has now moved on to a position where we analyse an event in a multi-causal way.
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