by Professor Rattan Lal Hangloo
Secular values underpin Indian democracy, maintaining social harmony and political stability. This commitment to secularism continues to shape public sentiment and political discourse.
Vinayak Damodar Savarkar outlined the concept of Hindutva in his 1923 pamphlet, Who is a Hindu? Savarkar’s vision was rooted in the notion that India should be defined primarily by Hindu values and identity.
The rise of the Rashtriya Swayamsevak Sangh (RSS), founded by Keshav Baliram Hedgewar in 1925, and its affiliate, the Bhartiya Janata Party (BJP), propelled Savarkar’s ideas into prominence.
Hindutva emerged as a political ideology, reacting against British colonial rule and the perceived marginalisation of Hindu culture. Its proponents also saw it as a response to historical injustices faced by Hindus during the medieval period, which British colonial historians often characterised as Muslim-dominated.
In recent times, Hindutva politics has grown out of the BJP/RSS’s exploitation of Hindu sentiment. This has been exemplified by the Ram Janam Bhumi/Babri Masjid controversy, which has helped the party’s expansionist politics through the radicalisation of Hindus.
The Kashmir crisis, marked by the dislocation of Kashmiri Pandits, has also been seized upon by the BJP/RSS. This has enabled them to consolidate the Hindutva ideology and Hindu vote bank in the rest of India.
In retrospect, the last few decades can be seen as a period during which Hindutva has jockeyed for position in a competitive struggle for political dominance. This has played out in largely the same regions where the Indian National Congress once held sway.
Hindutva ideology promotes a mythical interpretation of Hindu cultural and religious traditions as the core of Indian identity and governance. This distinctiveness is underscored by its departure from secular nationalism, prioritising Hindu identity to shape national policies and cultural norms.
The long-term viability of Hindutva in Indian politics and society is questionable, despite its vigorous attempts to dominate. Several controversies surround Hindutva ideology, politics, and nationalism.
At its core, Hindutva advocates cultural nationalism, reflecting Hindu traditions and myths, with Hindu culture as the sole defining feature of Indian identity. This exclusivist approach is often linked to the marginalisation of non-Hindu communities, particularly Muslims and Christians.
India’s remarkable diversity undermines Hindutva’s exclusivist claims. As one of the world’s most ethnically, culturally, and religiously diverse nations, India is home to significant populations of Hindus, Muslims, Christians, Sikhs, Buddhists, Jains, and others, each with distinct identities.
Hindutva is a modern construct aimed at consolidating political power and sidelining India’s pluralistic traditions. This has raised concerns about the erosion of democratic institutions and norms.
Critics argue that Hindutva’s agenda threatens the independence of the judiciary, media freedom, and institutional and academic autonomy.
In India’s pluralistic society, Hindutva ideology faces resistance from diverse groups seeking to preserve their identities and rights. This resistance is necessary, as Hindutva’s exclusivism undermines India’s secular principles enshrined in its Constitution and popular culture.
Proponents of Hindutva often engage in revisionist history, selectively highlighting Hindu achievements while downplaying or demonizing other communities’ contributions.
The political manifestation of Hindutva is evident in the BJP’s policies and rhetoric. Examples include the Citizenship Amendment Act (CAA) and the abrogation of Article 370 in Jammu and Kashmir, which critics argue are discriminatory.
The push for a singular Hindu identity imperils India’s rich diversity, disregarding the country’s multiplicity of cultures, languages, and traditions.
Hindutva has polarised Indian politics, with the BJP exploiting religious sentiment to consolidate its voter base, rather than addressing India’s complex problems. This has created a more contentious and fragmented political landscape, alienating other communities.
The human rights implications of Hindutva policies are alarming. These policies have led to the persecution of minorities and the suppression of dissent.
A significant concern is the erosion of India’s democratic and secular fabric. The Indian Constitution guarantees equal rights to all religions, but Hindutva’s focus on Hindu majoritarianism challenges this principle.
Hindutva has been linked to increased religious conflicts, discrimination, violence, and communal riots, mainly targeting minorities. These are seen as byproducts of the divisive rhetoric promoted by Hindutva groups.
India’s Constitution enshrines secularism as a fundamental principle, guaranteeing equal rights and protection for all religions. This framework prevents any single religion from dominating public life or policy.
Despite political challenges, the Constitution remains a robust institutional barrier against ideologies that seek to undermine secularism.
India’s historical and cultural legacy is rooted in secularism and tolerance. The country’s freedom struggle and post-independence trajectory have fostered unity among its diverse population.
Secular values underpin Indian democracy, maintaining social harmony and political stability. This commitment to secularism continues to shape public sentiment and political discourse.
Economic development and social progress often precede religious or ideological concerns in India. Addressing issues like poverty, unemployment, and infrastructure development tends to overshadow ideological debates.
As India prioritises economic growth and development, the appeal of distracting ideologies may diminish, producing constant, systematically determined tensions and conflicts.
Generational shifts in values and perspectives also impact the longevity of ideologies in India. Younger Indians, increasingly exposed to global scientific ideas and progressive values, may reject Hindutva’s exclusivist aspects. Their evolving attitudes towards secularism, diversity, and inclusivity could erode Hindutva’s influence.
Resistance to Hindutva comes from various quarters, including opposition parties, civil society groups, and activist organisations. These groups promote and protect secular values and minority rights, contributing to a dynamic political landscape where Hindutva’s influence is contested.
India’s international relations and global positioning also play a crucial role. The international community has expressed concerns about Hindutva’s rise and its impact on India’s global image. Human rights organizations and foreign governments have repeatedly criticized India’s handling of religious tensions and minority treatment.
As India engages with the global community, it faces pressure to adhere to international norms of pluralism, human rights, and secular governance. Maintaining positive relations with various countries and international organizations can moderate any ideology promoting religious exclusivity.
Hindutva’s influence in Indian politics and society is significant, but its long-term dominance is unlikely. India’s diverse demographics, secular constitution, and historical commitment to pluralism all mitigate against it. Political resistance, economic priorities, generational shifts, and global influences further limit Hindutva’s role in shaping India’s complex future.
Hindutva nationalism is a contentious and polarising force in India’s socio-political landscape. It draws on cultural revival and historical grievance, but its implications for secularism, social cohesion, and democratic values are contradictory and controversial. As India navigates its identity and future, the debate over Hindutva highlights the struggle between competing visions of nationalism, democracy, and the role of religion in public life.
The BJP’s assumption that Hindutva represents a national consensus is unverified. It remains a matter of debate, rather than an established truth.
(The author is a historian and academic administrator. He has served as Vice-Chancellor of Kalyani University, University of Allahabad, and is currently Honorary Vice-Chancellor of Noble International University, Canada. Ideas are personal.)