Political Science · Ch 15 — Recent Developments in Indian Politics
Communalism, Secularism, Democracy
Communalism, Secularism, Democracy
The Rise of Religious Identity in Politics
The period after the 1980s saw a visible rise in politics organised around religious identity. This development forced a serious national debate about the meaning of secularism and democracy in India. The key political vehicle for this shift was the Bharatiya Janata Party (BJP).
The BJP was formed in 1980 by supporters of the erstwhile Bharatiya Jana Sangh, after the collapse of the Janata Party. Initially, the BJP tried a broader platform. It adopted ‘Gandhian Socialism’ alongside cultural nationalism as its ideology. This moderate approach failed to bring electoral success in the 1984 elections.
After 1986, the party changed course. It began to emphasise nationalism as its core ideology and actively pursued the politics of ‘Hindutva’ for political mobilisation.
Hindutva was popularised by Vinayak Damodar Savarkar. He defined Indian nationhood on the basis of two criteria: India must be both the fatherland (pitrubhu) and the holy land (punyabhu) of its people. Believers of Hindutva argue that a strong nation can be built only on a united national culture, and that in India, Hindutva provides that cultural base.
Two major developments around 1986 became central to the BJP’s politics and gave it a powerful national platform.
The Shah Bano Case (1985)
A 62-year-old divorced Muslim woman, Shah Bano, filed a case seeking maintenance from her former husband. The Supreme Court ruled in her favour. Orthodox Muslim leaders saw this as an interference in Muslim Personal Law. Under pressure from some Muslim leaders, the Congress government passed the Muslim Women (Protection of Rights on Divorce) Act, 1986, which effectively nullified the Supreme Court’s judgement.
This action was opposed by many women’s organisations, Muslim groups, and intellectuals. The BJP strongly criticised the government’s move as an unnecessary concession and, more pointedly, as the ‘appeasement’ of the minority community. This charge of minority appeasement became a powerful political slogan.
The Ayodhya Issue
The Ayodhya dispute was deeply rooted in the socio-cultural and political history of the country. It involved conflicting claims over the birthplace of Shri Ram, one of the holiest sites in Hinduism, and its legal ownership.
The key historical and legal milestones are:
- 1528: A three-dome structure was built at the site believed to be Shri Ram’s birthplace. The structure, however, had visible Hindu symbols and relics in its interior and exterior.
- 1858: An interesting incident occurred when Nihang Sikhs captured the site and performed Puja and Havan before being forcibly removed by the colonial administration.
- 1949: The structure was sealed due to the onset of court proceedings.
- 1986: The Faizabad (now Ayodhya) district court ruled to unlock the structure, allowing people to worship there.
The Hindu community felt their concerns about the birthplace of Shri Ram were overlooked, while the Muslim community sought assurance of their possession over the structure. Tensions between the two communities heightened over ownership rights, leading to numerous disputes and legal conflicts.
In 1992, the structure was demolished. Critics argued that this demolition presented a substantial challenge to the principles of Indian democracy.
From Conflict to Resolution: The 2019 Supreme Court Verdict
Conflicts are bound to occur in any society. In a multi-religious and multi-cultural democracy, these conflicts are expected to be resolved through the due process of law.
The Ayodhya issue was finally resolved through a combination of democratic and legal procedures: court hearings, mediation attempts, and popular movements. The culmination was a unanimous 5-0 verdict of a constitutional bench of the Supreme Court on November 9, 2019.
The verdict sought to reconcile the conflicting interests of all stakeholders: …