Communalism

• Introduction
• Meaning of Communalism
• Characteristics of Indian Communalism
• Dimensions of Communalism
• Stages of Communalism
• Causes of Communalism
• Infamous Communal Violence in India
• Ways to Eradicate Communalism
• Impacts of Communalism on Indian Society

Introduction

Communalism has been ingrained in societies since ancient times, woven into the fabric of human existence. In the Indian context, it manifests as a fervent allegiance to one’s religious community, often blindly adhered to. This loyalty serves as a tool for mobilizing individuals either in favour or against certain causes by exploiting communal sentiments. Communalism in India is closely tied to religious fundamentalism and dogma, with its roots tracing back to the 19th century.

This social phenomenon involves the interaction between two religious communities, frequently resulting in friction, tension, and even outbreaks of violence. Moreover, communalism is not solely a social issue but also a political doctrine, leveraging religious and cultural disparities to achieve political objectives.

From an academic standpoint, communalism is recognized as a multi-faceted and intricate social reality. It is influenced by a myriad of factors including social, political, economic, cultural, and religious elements, with non-religious forces sometimes exacerbating tensions. The origins of communalism are deeply rooted and diverse, stemming partly from the intricate structure and nature of Indian civilization, characterized by religious diversity, multiple ethnicities, languages, castes, and regions.

In contemporary India, communalism stands as a formidable challenge and a significant threat to its secular ethos, alongside other factors such as casteism and religious fundamentalism. These phenomena erode the foundations of a democratic, secular, federal state and undermine the fundamental principles of national unity, fostering divisions and promoting individualism. It is evident that both casteism and communalism are detrimental to India’s rich cultural diversity. Communalism essentially involves the politicization of religion, serving as the ideological basis for communal politics, with communal violence often being the tragic consequence of such ideology.

In essence, communalism embodies an ideology characterized by three key components:

1. The assertion that individuals adhering to the same religious faith share collective political, economic, and social concerns, leading to the emergence of socio-political commonalities.
2. The belief that within diverse societies, such as India, the secular interests of one religious group significantly differ from those of others.
3. The perception that the interests of disparate religious groups or “communities” are fundamentally irreconcilable, fostering an atmosphere of antagonism and hostility.

Meaning of Communalism

Communalism represents a political doctrine advocating for individuals of a specific religious faith to prioritize their political allegiance to their religious community. It extends beyond mere involvement in the social, cultural, and charitable activities of a religious group. Central to communalism is the promotion of animosity towards adherents of other religious communities, operating under the assumption that each religious group possesses distinct and conflicting interests. Essentially, communalism stands in direct opposition to principles of secularism and humanism.

In the Western context, communalism takes on a different connotation. Socialist Murray Bookchin defines it as “a theory or system of government where autonomous communities participate in a federation.” Essentially, it advocates for the elimination of market systems and currency, instead placing land and enterprises under communal ownership. However, in the Indian context, communalism is associated with tensions and conflicts between different religious communities, often resulting in communal riots. Bipan Chandra delineates three crucial elements of communalism:

• Communalism thrives among groups with shared secular interests.
• The secular interests of various religions diverge from one another.
• Different communities harbour distinct and antagonistic interests towards each other.

Characteristics of Indian Communalism

Communalism stands as a complex philosophical concept intertwined with various societal dimensions. Its roots delve into social, economic, and political realms, fostering competition, hostility, and discord among diverse communities. Often wielded by the privileged and elite classes, communalism advocates for the segregation and exploitation of marginalized communal identities within their own religious groups. Consequently, its impacts are profoundly detrimental. To delineate communalism more distinctly, one can examine its defining characteristics:

1. Communal Nationalism: Communalism denotes a form of indiscriminate allegiance to a specific religious or community faction. It manifests as a collective or subset of individuals within a particular religious community advocating for the fulfillment of their shared secular interests, often at the expense of disregarding the concerns of others.

2. Diverse Interests: In communal dynamics, various individuals or groups possess distinct interests. Diverse religious communities harbour unique collective religious concerns, which extend beyond mere faith to encompass economic, political, and cultural domains. As communal sentiments intensify, these interests ascend to prominence, governing individuals in accordance with their communal affiliations.

3. Difficulty in Adjustment: The concept posits that various religious groups not only possess distinct interests but also that these interests are mutually exclusive. This suggests that the coexistence of two communities is hindered by the clash between their respective interests.

4. Multiple in Nature: Indian communalism shares commonalities with various global phenomena and ideologies, such as fascism, anti-Semitism, racism, the Catholic-Protestant conflict in Northern Ireland, and the Christian-Muslim conflict in Lebanon. It arises from similar conditions and ideological underpinnings. Communalists in India, like elsewhere, often claim to safeguard interests that lack substantial basis beyond rhetoric, disregarding fundamental economic realities.

5. Modern Phenomenon: While historical instances of communalism exist, contemporary communalism is deeply intertwined with the modern social, economic, and political colonial framework that has evolved from mass mobilization and widespread public engagement in politics.

6. Socially Rooted: Communalism finds its origins in the social fabric, particularly among the emerging middle classes, who exploit fabricated communal interests to advance their own economic agendas. The bourgeoisie largely drives the emergence of communalism. Colonial authorities supported communalists in their endeavors, using communalism as a tool to broaden their social influence. Today, communalism continues to proliferate through political channels, extending its reach in society.

7. Political Patronage: Communalists found advantage in the alignment of socio-economic divisions with religious lines within Indian society. The natural class conflicts were manipulated into communal tensions by the self-serving agendas of various political leaders across different parties.

8. Protected by Political Ideologies: Communalism, as a political ideology, leverages religious and cultural distinctions to attain its political objectives. Pandav posited that communalism serves as a prevailing ideological narrative adopted by both the ruling and subordinate classes, serving both reactionary and progressive agendas.

9. Conservative: Traditionalist factions within society provided unwavering backing to communalism, particularly emphasizing the influential role of religion. While adherence to religious beliefs alone didn’t necessarily equate to communalism, within a nation marked by educational deficits and limited exposure to diverse perspectives, religion held the capacity to serve as a conduit for communal tensions. Moreover, religion was manipulated to further political agendas, showcasing its dual role in societal dynamics.

10. Belonged to One Community: Members of a specific religion or community should identify with one another. Their core interests ought to align, rendering any minor differences inconsequential in community affairs. Ultimately, it’s the sense of belonging and unity within the community that fosters communalism.

11. Planned Opportunistically: Communalism arises from the strategic maneuvers of opportunistic factions within political parties or among competing groups driven by economic interests. It exploits the sentiments of people within the same community for various agendas, thereby undermining principles of equality, secularism, and national unity.

Based on the aforementioned description, it becomes apparent that adherents of various faiths share certain surface-level similarities, albeit inconsequential. However, their core interests are likely to diverge, potentially leading to conflicts. Essentially, communalism asserts that individuals from diverse religious backgrounds cannot coexist as equal members within a single nation. One group must prevail over the others, or separate nations must be established, or else acceptance of subordination is required. India, as a secular nation, upholds equal respect for all religions and communities, ensuring equality under the law and in social standing for all its citizens.

Dimensions of Communalism

Communalism is essentially an ideological stance driven by political motives, primarily centered around the interests of a specific community or religious group. According to the existing body of literature, communalism exhibits multiple facets. T.K. Oomen, a renowned sociologist, has outlined six dimensions of communalism, which can be elucidated as follows:

1. Assimilationist Communalism: In this form of communalism, smaller religious communities become absorbed into larger ones. For example, minority groups like scheduled tribes, Jains, Sikhs, and Buddhists are categorized as Hindus, subjecting them to the Hindu Marriage Act of 1955. Moreover, they are subjected to the same personal laws as Hindus. Consequently, individuals from Sikh, Buddhist, or Jain backgrounds don’t perceive themselves as significantly distinct from Hindus, aligning with Hindu religious beliefs and sentiments.

2. Welfarist Communalism: In this form of communalism, the focus lies on advancing the well-being of a specific community. Offering educational opportunities, grants, support for higher education, matchmaking aid, skill enhancement programs, and housing solutions are among the services rendered within this communal framework. Such welfare-oriented groups engage in various charitable endeavours and social improvement initiatives exclusively aimed at benefiting their community.

3. Retreatist Communalism: In this form of communalism, minor religious groups maintain distance from political engagements. They abstain from involvement in political affairs; for instance, adherents of the Bahai faith refrain from participating in any political endeavours.

4. Retaliatory Communalism: In this form of communalism, individuals from one religious group seek to inflict harm on members of other religious communities. In India, such communal tensions are prevalent, evident in ongoing conflicts between various religious and caste groups. An illustrative instance is the Godhra Riots and their aftermath.

5. Separatist Communalism: In this form of communalism, a religious group seeks to preserve its cultural identity and seeks a distinct territorial entity within the nation. For instance, the Gorkha community advocating for Gorkhaland, the Bodos seeking Bodoland, the call for Vidharbha in Maharashtra, and separatist inclinations in Mizoram all exemplify this trend.

6. Secessionist Communalism: In this form of communalism, a religious group advocates for a distinct political recognition and asserts its right to establish an independent state. For instance, the call for Khalistan, the push for an autonomous Kashmir by militant factions in the region, and the recent plea for ‘Nagalim’ from areas historically linked to Nagaland and Myanmar all align with this pattern.

Stages of Communalism

Recognizing nuances in the discourse on communalism is crucial. For instance, advocating for one’s own community, religion, or social group isn’t inherently communalism. Communalism only arises when actions, thoughts, or expressions are aimed at disparaging or harming another community, whether based on religious, linguistic, or other identities. As Bipan Chandra delineates, communalism is founded on the notion that Indian society is fragmented along religious lines, with divergent and sometimes antagonistic economic, political, social, and cultural interests. He outlines three key stages of communalism according to his analysis.

1. Communal Consciousness: Communal consciousness arises when individuals identify strongly with their religious affiliations, such as Hinduism or Christianity. At this stage, there’s a shared awareness among people of a particular faith, uniting them through common interests spanning political, financial, social, and cultural realms. In the political landscape of India, the society appears more as a collection of diverse religious, linguistic, and regional groups rather than a unified nation. Each citizen may have different leaders representing various national, regional, religious, or caste identities. However, these leaders often collaborate on social and religious reforms that benefit communities across the board, rather than focusing exclusively on one group. This collaborative effort fosters positive changes within their respective communities.

2. Liberal Communalism: The second phase of communalism emerges when individuals perceive that the societal, economic, cultural, and political aspirations of adherents to a specific religion diverge from those of followers of other faiths. This stage is referred to as liberal communalism. Proponents of liberal communalism hold the belief that the diverse interests of India’s populace can be harmonized, thereby fostering the integration of the nation as a unified entity.

3. Extreme Communalism: The third phase of communalism emerges when a collective begins to perceive their interests as not just different but conflicting, leading to tensions and potential violence. This stage is marked by pervasive fear and animosity.

In summary, according to Bipan Chandra, the second phase of communalism arises from the first, and the third phase follows from the second, forming a continuum of escalating communal tensions.

Causes of Communalism

Communalism refers to the unquestioning loyalty to one’s religious group, often used as a means to rally support or opposition through appeals to communal interests. It shares ties with dogmatism and religious extremism. Numerous factors contribute to the proliferation of communalism. Below, we delve into some primary drivers behind its prevalence.

1. Tendency of the Minorities: Muslims often struggle to integrate into the broader national fabric. Several studies suggest that a significant portion of the Muslim population refrains from participating in secular nationalist politics and instead seeks to maintain a distinct identity. This phenomenon is considered a significant contributor to communal tensions.

2. Orthodoxy and Obscurantism: Members of minority groups who adhere to orthodox beliefs often perceive themselves as possessing a unique identity defined by their distinct cultural practices, personal laws, and ideologies. Within Muslim communities, there exists a notable presence of conservatism and fundamentalism. These sentiments often hinder their embrace of secularism and religious tolerance.

3. Influence of the Leaders: In India, communalism has flourished due to the ambitions of leaders from various religious groups, including Hindus and Muslims, seeking to advance the interests of their communities. This sentiment was evident in the call for separate electorates and the formation of the Muslim League. The British administration’s policy of “divide and rule” and the establishment of separate electorates along religious lines further fuelled communal tensions. The eventual partition of the country into India and Pakistan only deepened the animosity between the two nations.

4. Weak Economic Status: A significant portion of the Muslim population in India has not actively pursued scientific and technological education, resulting in a noticeable educational gap. This gap has subsequently led to inadequate representation in public service, industry, and trade. Consequently, a sense of exclusion has emerged among some members of the community, contributing to communal tensions.

5. Geographical Causes: The coexistence of various religious communities, such as Hindus, Muslims, and Christians, within a region results in diverse lifestyles, social norms, and belief systems. These differences often clash, giving rise to communal tensions.

6. Historical Causes: Literature has documented instances where Muslims in certain areas were coerced into converting from Hinduism during the rule of Muslim leaders. Despite this conversion, the social, educational, and economic issues that marginalized the lower caste individuals persisted, as the ruling elite, originating from outside, did not relinquish power to them. Instead, their influence ceased once the conversions took place, leaving the converts to imitate their new rulers in behavior, language, and attire, which bred resentment. Over time, this fostered the growth of communalism within the Muslim community.

7. Social Causes: Communalism can also stem from social factors, particularly when there’s a lack of cultural resemblance that fosters harmonious relations between different social groups. The distinct social institutions, customs, and practices of Hindus and Muslims contribute to a perception of separate communities, exacerbating communal tensions.

8. Psychological Factors: Psychological elements play a crucial role in exacerbating communal tensions. Within the Hindu community, there exists a perception that Muslims are viewed as crusaders and fundamentalists, often branded as unpatriotic. Conversely, Muslims feel they are not accorded superior status in India and that their religious beliefs and practices are marginalized. These mutual perceptions fuel communal discord.

9. Aggravation of Enemy Countries: Foreign nations undermine Indian unity by exploiting divisions between communities through their proxies. They actively foster and incite communal violence within the country.

10. Negative Impact of Mass Media: Reports regarding communal tension or unrest in various regions of the nation are disseminated by the mass media. Consequently, this fuels heightened tension and outbreaks of violence between opposing religious factions.

Based on the preceding description, it can be concluded that communalism poses a significant challenge to national unity in India and other nations worldwide. It undermines key pillars of modern India, including secularism, democracy, and global harmony. Communal ideologies often precipitate instances of violence and riots, resulting in substantial loss of life and property. The Gujarat violence of February-March 2002, which sent shockwaves throughout the nation, exemplifies the destructive consequences of the proliferation of communal ideologies.

Infamous Communal Violence in India

In India, a nation known for its secular principles enshrined in the constitution, there exists a deep-rooted respect for all religions, both legally and culturally. With a population exceeding 200 million Muslims along with numerous other minority groups, it’s inevitable to encounter occasional tensions among these diverse communities. The partition riots of 1947 marked the onset of significant communal discord based on religion, setting a precedent for subsequent incidents of infamous communal violence in India.

1. Partition of India,1947: Following partition, millions of people were compelled to relocate from either side of the newly drawn border. Hindus in Pakistan and Muslims in India faced widespread violence, with many losing their lives, women enduring horrific acts of assault, and countless children becoming orphaned. The atmosphere was steeped in animosity, with bloodshed rampant. Subsequently, the issue evolved into a refugee crisis, presenting one of the most daunting challenges for post-independence India: the task of rehabilitating those displaced.

2. Anti-Sikh riots, 1984: This incident marks a tragic episode in India’s history, characterized by the large-scale massacre of Sikhs at the hands of an anti-Sikh mob. The violence erupted following the assassination of Prime Minister Indira Gandhi by one of her Sikh bodyguards, who acted in retaliation for her authorization of a military operation.

3. Ethnic Cleansing of Kashmiri Pandits, 1989: Kashmir has long been celebrated as a picturesque haven within India, renowned for its cultural ethos known as “Kashmiryat,” symbolizing love, peace, and unity among Hindu, Muslim, and other communities coexisting harmoniously. However, this unity suffered a severe setback with the rise of extremist Islamic terrorism in the region. This unfortunate development resulted in widespread violence, including mass killings and the forced displacement of Kashmiri Pandits from their ancestral homeland to various parts of India, where they became refugees in their own country. Consequently, communal tensions have gripped the valley, impeding the region’s progress and posing significant challenges for its inhabitants.

4. Babri Masjid Demolition 1992: In Hindu mythology, Ayodhaya holds immense significance as the birthplace of Lord Rama, making it a sacred site for the Hindu religion. However, during the medieval period, a mosque was constructed there by Mughal general Mir Baqi, named after the Mughal ruler Babur. This led to longstanding disputes and occasional riots. In 1990, spurred by political mobilization, Hindu religious groups organized large-scale protests, with “kar sevaks” from across India converging on Ayodhya to support the demolition of the Babri Masjid and the construction of a Ram temple in its place. These movements resulted in significant bloodshed, sparking a prolonged dispute. Subsequently, the Godhra incident of 2002 occurred, where “kar sevaks” returning from Ayodhya on the Sabarmati Express were killed in a fire aboard the train. This tragic event triggered widespread communal violence in Gujarat, leaving a dark stain on the history of the state and the nation, as lives were lost indiscriminately. This strife deepened the animosity between the Hindu and Muslim communities. To this day, the quest for justice continues in the Supreme Court, with hopeful anticipation from the Indian judiciary.

5. Assam Communal violence, 2012: The northeastern states are recognized for their unique tribal communities and cultural variety. Significant immigration from Bangladesh has altered the demographic landscape of these states, sometimes leading to conflicts. For instance, in 2012, tensions between the Bodo community (comprising individuals of tribal, Christian, and Hindu backgrounds) and Bengali-speaking Muslims erupted into violence in Kokrajhar. The situation escalated after unidentified perpetrators killed four Bodo youths in Joypur, triggering ethnic clashes.

6. Muzaffarnagar Violence, 2013: The origins of the ethnic conflict between the Jat and Muslim communities are subject to debate, with various interpretations offered. Some attribute it to inflammatory posts on Facebook, while others suggest it was fuelled by an incident of eve teasing in Shamli. Regardless of its trigger, the repercussions were substantial, resulting in significant human and societal losses.

Throughout numerous riots and countless other incidents, a consistent pattern emerges: the vast majority of those harmed are innocent bystanders untouched by any communal animosity. It’s crucial to recognize that the perpetrators of violence are distinct from their victims. This pattern extends beyond the examples mentioned to include tragedies like the 1993 Bombay bombings, the 2002 attack on Akshardham by Lashkar-e-Taiba, and the 2006 Varanasi bombings, all of which exhibit an anti-Hindu sentiment and have claimed numerous lives.

Ways to Eradicate Communalism

Communalism undermines human rights and exacerbates poverty, particularly impacting the disadvantaged who suffer losses of property, loved ones, and means of livelihood. The violence associated with communalism leads to segregation and creates both international and domestic refugee crises. It poses a direct challenge to constitutional principles that advocate for secularism and religious harmony. By fracturing society along communal lines, communalism imperils national unity and integrity, necessitating proactive measures to address it before irreversible harm is done. In academic contexts, addressing communalism typically involves a two-fold approach:

• Short-Term and Immediate Measures
• Long-Term Corrective Measures

1. Short Term and Immediate Measures: Immediate strategies to address communalism encompass urgent actions necessary to manage the situation. These strategies may include:

1.1. Establishment of Peace Committees: Urgent formation of peace committees in areas affected by riots, comprising respected individuals from various communities. These committees can play a crucial role in mediating between conflicting parties and restoring peace.

1.2. Media Oversight: Ensuring responsible reporting by the media on communal riots is essential. Media outlets that spread rumours or incite violence should face strict legal consequences. Additionally, monitoring social media platforms like WhatsApp, which often propagate rumours and fuel agitation, is necessary.

1.3. Strengthening Law Enforcement: Appointing secular-minded law enforcement officials in communally sensitive regions is imperative. Establishing Special Courts to expedite trials related to communal violence in such areas is vital for swift justice. Immediate legal action should be taken against individuals inciting communal violence.

1.4. Prohibition of Communal Political Parties: Utilizing governmental and Election Commission authority to ban communal political entities directly or indirectly involved in fomenting communal riots is crucial.

2. Long-Term Remedial Measures: Long-term remedial measures refer to actions implemented for the future with the aim of achieving permanent peace restoration. They are designed to prevent the recurrence of similar events. The following are proposed measures to eliminate communalism:

2.1 Promoting Public Opinion: The government ought to prioritize educating citizens to mitigate communal tensions and biases. It’s crucial to instill secular principles in children through their textbooks, nurturing their development as conscientious future citizens. History education requires particular attention, ensuring accuracy by removing any distorted facts. Furthermore, governmental support should encourage intellectuals, writers, journalists, and voluntary organizations to actively shape a constructive public discourse against communalism.

2.2 Use of New Strategies: The government must reconsider its approach to addressing communalism. While it’s commonly believed that economic progress reduces instances of communalism, recent findings suggest otherwise. Economic development alone isn’t sufficient to quell communal tensions, as evidenced by the prevalence of communal riots in developed states such as Maharashtra and Gujarat, and cities like Mumbai, Ahmedabad, Jamshedpur, and Kanpur. Therefore, there’s a pressing need for novel strategies and meticulously planned initiatives to tackle communalism effectively.

2.3 Preventing Communalization of State: The government ought to make a concerted effort to hold accountable any officials, whether leaders or bureaucrats, who aid and abet communalists and endorse communal violence. It is imperative that those holding political power demonstrate a commitment to secular values. To this end, leaders implicated in communal offenses could be disqualified from participating in elections.

2.4 Law against Forcible Conversions: The act of forcibly converting individuals from one religion to another stands as a significant catalyst for communal unrest in India. To address this issue effectively, it is imperative for the government to prohibit such coercive conversion practices through legislation. Following the lead of states like Arunachal Pradesh, Madhya Pradesh, Orissa, and Tamil Nadu, other states should enact laws to outlaw forcible conversions. Mahatma Gandhi ardently opposed the notion of forced religious conversions. In 1928, he expressed his stance in Young India, advocating that no one’s religious beliefs should be imposed upon forcefully, emphasizing the equality of all faiths.

2.5 Secular Attitude: Long-term strategies are essential to foster a communal mindset shift towards secularism. Engaging respected figures from diverse cultures can aid in promoting this secular outlook. Utilizing mass media platforms is also crucial in reshaping societal perspectives. It’s imperative to comprehend the detrimental impacts of communalism and engage in open discussions about its consequences with all citizens.

2.6 Inter-religious Marriage: To establish lasting solutions, it’s essential to establish youth organizations and other community groups across states. These platforms will facilitate interactions between individuals from diverse backgrounds, fostering understanding and unity. Encouraging interfaith marriages through such initiatives can help bridge social divides among religious communities. Both governmental and societal efforts should be dedicated to dismantling communal tensions and conflicts collaboratively.

2.7 Declaration of National Festivals: Declaring the most widely celebrated festivals of each community as national festivals could foster inclusivity, allowing individuals from all religious backgrounds to participate and interact, thereby promoting communal harmony. While various methods exist to address communal conflicts, a collective effort from both the government and the people is essential. Only through a combination of institutional changes and shifts in attitudes can meaningful progress be achieved. However, changing attitudes requires careful planning and time.

From the above discussion, it’s evident that communalism is a divisive force that threatens the unity and integrity of our society. It leads to suspicion of minority groups by state authorities such as the police, army, and intelligence agencies, resulting in harassment and discrimination. Victims of such discrimination often receive no compensation for their losses, both financial and emotional. Additionally, communalism tarnishes the country’s reputation internationally and hinders its overall development.

Impacts of Communalism on Indian Society

Communalism has long been a divisive force within our society. It fosters adherence to traditional doctrines and principles, breeds intolerance, cultivates animosity towards other religious beliefs and groups, distorts historical truths, and incites communal violence. In essence, its impact on Indian society manifests across various facets, influencing them adversely:

1. Divides Society in various Groups: If an individual adheres to communalism, their political focus tends to prioritize their religious community. This can manifest as majority domination when the individual is part of the majority community, while members of minority communities may be inclined to seek autonomy by forming their own political entities.

2. Misuse of Religion: Religious biases, stereotypes about different religious groups, and the notion of one religion being superior to another are pervasive elements of communalism in societal beliefs. These manifestations are so prevalent that they often go unnoticed, even by those who hold them. In communalism, politicians and societal elites exploit people’s religious sentiments and emotions for their own agendas.

3. Biased Leadership Selection: The partiality in choosing a leader holds significant sway. Communalism, recognized as the leveraging of religious affiliations for political purposes, entails employing sacred symbols, religious figures, emotional persuasion, and even fear tactics to unite followers of a particular faith within the political arena. This often results in prioritizing the concerns and sentiments of one religious or communal group over others in electoral matters.

4. Communal Divide: Communalism has detrimental effects on society, often manifesting in communal violence, riots, and massacres. A notable instance is the tragic communal riots between India and Pakistan during the partition era. Even after independence, communal violence persisted to a significant degree.

5. Political parties on Communal Basis: In India, numerous political factions have arisen along communal lines. The Muslim League, the Hindu Maha Sabha, the DMK, and the Akali Dal stand out as prominent illustrations formed around religious affiliations. Additionally, political figures often exploit communal sentiments to garner electoral support.

6. Selection of Candidates : Political parties, during candidate selection for elections, often prioritize communal affiliations over democratic principles, which undermines the integrity of democracy. Candidates from the dominant community in a constituency are typically favoured by the party for nomination.

7. Voting on Communal Basis: Voters frequently align their votes along communal affiliations, a tendency that often leads to outbreaks of communal violence across various regions. Elected representatives tend to prioritize the concerns of their own communities over broader national interests once in office. This preference for communal voting undermines the advancement of democracy within the nation.

8. Impacts on Society: Communalism fosters animosity between various religious groups within society, leading to the disturbance of its peaceful fabric. This often manifests in outbreaks of communal violence and riots across different regions, shattering peace and harmony.

9. Economy Fallout: Communalism poses a significant threat to economic progress. Sustainable economic growth thrives in peaceful and harmonious environments, yet communalism fosters intolerance and violence, hindering the free movement of goods and capital. Productive labour is diverted towards unproductive endeavours, and communal ideologies often lead to widespread destruction of public infrastructure. Additionally, foreign investors are deterred from investing in countries plagued by communal tensions due to the inherent risks of potential losses.

10. Individual Psychology: The prevalence of communalism within society breeds perpetual unrest, posing a threat to India’s esteemed global spiritual reputation. Communalism dictates that adherents of a particular religion should form exclusive communities with aligned interests, segregating those of differing faiths. Such divisiveness fosters animosity and distrust among communities, often culminating in destructive communal conflicts. Thus, communalism emerges as a foremost adversary to the secular democratic fabric of nations like India.

Raising public awareness about the detrimental ramifications of communalism is imperative. India’s constitution, which enshrines secularism, safeguards the rights of all religions, transcending any singular religious doctrine. Hence, it is paramount for individuals to prioritize national interests over religious affiliations.