Theology and World Religions: Inter-faith Relations
in the Context of Hindu Nationalism
November
2016
Laldanmawia
________________________________________________________________________
Introduction
We
are living in a world of multi, where we are classified and categorized on the
basis of our faith, culture, race, region, etc. In that situation, there is ongoing
search for co-operations among different groups. In co-operations in religious
circle, various terms have been given. For some inter-faith is best suited, for others, it may be inter-belief, inter-path or trans-belief on the basis of their emphasis. Whatever the term we
may give, the intention may be same as to make better living situation on
earth. To make India a state of peace, justice and love, different faiths need
to go for positive relations. This paper is then to examine interfaith
relations in India in the context of Hindu Nationalism by looking various recent
events.
1.
Theology and World Religions: Models of Theological Approach
Models
have been varied from scholars to scholars. Following Alan Race, three models
of theological approach to other religions have been discussed.
1.1.
Exclusivism
This presents the absoluteness and
finality of Christian faith and evaluates other faiths as in error or darkness,
beyond the realm of truth and light. This idea is institutionalized
particularly in the Roman Catholic theology until Vatican II. Pope Boniface
VIII stated in an exclusivist sense:
We are required
by faith to believe and hold that there is one holy, catholic and apostolic
Church; we firmly believe it and unreservedly profess it; outside it there is
neither salvation nor remission of sins.[1]
In
Christian exclusivism, other faiths are recognized as wholly in error and inadequate
for salvation. In this view, Christian’s relationship with other faiths are
primarily for the purpose of witnessing Christ to them and converting them into
Christian way.[2]
John 14:6 is often quoted that says, “Jesus said to him, I am
the way, and the truth, and the life. No one comes to the Father except through
me’.” Evangelical churches in India are not far from this exclusivist
view, which have interfaith relations in terms of mission and evangelism.
1.2.
Inclusivism
Many theologians make a move to a more
positive account of the place of other faiths in Christian faith circle. While
holding a faith of God’s manifestation in Jesus, inclusivists affirm the
universal presence of God’s Spirit in the whole of creation.[3]
However, this does not imply Christianity as equal footing with other
religions. The supremacy is still maintained as seen in the words of Alan Race:
Inclusivism in
the Christian theology of religions is both an acceptance and a rejection of
the other faiths, a dialectical ‘yes’ or ‘no’. On the one hand it accepts the
spiritual power and depth manifest in them, so that they can properly be called
a locus of divine presence. On the other hand, it rejects them as not being
sufficient for salvation apart from Christ, for Christ alone is savior.[4]
1.3.
Pluralism
Numbers
of theologians are coming to favor a further move to what we called Pluralism.
They started arguing that different religions present different images of God,
but not in terms of equality and similarity. Differences between them arise
along with different human interpretations of the revelation of God according
to cultural limitations. They held a view that other religions might be brought
into some kind of larger ecumenical partnership where truths of each are
considered as complementary to each other.[5]
2.
Inter-faith Relations in India
Inter-faith
dialogue is a common approach used in Indian inter-faith relations. Dialogue is
needed to work together, in spite of differences in faith, for the betterment
of people and for promoting justice and peace in India. Efforts have been made,
but not successful enough. Ashok V. Chowgule accused Christians for the unsuccessful
dialogue on the controversial issues, because to him, Christians use dialogue
not for understanding others but for means to convince the other side that
Christ is the only Son of God.[6]
But
we cannot blame only Christians for the failure of dialogue, because once RSS
made a call to Indian Christians to cut off their connections with foreign
Christians and to establish independent Swadhesi
churches in India, and a call to Muslims also for the inculturation and
indigenization in India.[7]
Since Christianity and Islam is not an Indian origin, cutting off their connections
with their fellow faiths of other countries would be impossible.
3.
Hindu Nationalism and Hindutva
Hindu
Nationalism and Hindutva as its backbone had grown side by side with
developments in social, religious and political situation in India, we may call
globalization. They emerged out as a reactionary and violent mode of discourse
against such developments, and to redefine, reassert and recapture Hindu
identity and a lost status of the Hindu dominance in India.[8] From
that moment, India is going towards politicization of religion particularly in
the grab of Hindu nationalism by the Sangh
Parivar bringing Hindutva ideology, that negates inter-religious and intra
religious pluralism. It challenges diversities of caste, creed, language and
region, but advocates uniformity of culture. In that situation, Lancy Lobo
understands Hindu nationalism as one (Hindu) nation, one (Hindu) culture and
one (Hindu) state, which aims at homogenizing and centralizing not only Hindu
culture but also Indian culture.[9]
3.1.
Hindutva and Its Monocultural Vision
The term Hindutva is coined by V. D.
Savarkar which means ‘Hinduness’. His main intention was to realize a Hindu
nation in all its social, political and cultural aspects, and to build a strong
Hindu Rashtra or Hindu empire. He
propagated three essentials of Hindutva- a common nation (Rashtra), a common race (Jati)
and a common civilization (samskriti).
Along with this view, Hindutva’s monocultural vision is ensured, that is to
create a Hindu Rashtra where Hindus
and Hindus alone are the nation in itself.[10]
The Hindutvamovement.com shapes its mission statement like this:
We
are a far right-wing movement. We feel the politicians of our country have been
ignoring the plight of Hindus, while using their votes to gain power. We have
had enough of their false promises and double standards; it is time to restore
the self-respect and honour of Hindus, both in our own country and worldwide.
Our
philosophy puts the interests of Hindus before all else, and we will never
compromise our culture, way of life, or pride. Following in the footsteps of
our history's greatest heroes like Guru Gobind Singh, Chhatrapati Shivaji
Maharaj, Maharaja Rana Pratap, Peshwa Bajirao Balladh, Netaji Subhas Chandra
Bose, Veer Savarkar, and Bhagat Singh, to name a few - we will fight to the end
to protect what is ours by right.
We
need the support of all Hindus in our mission to make Akhand Bharat a reality; a Hindustan free of Jihad, Sha'ria, Forced
Religious Conversions, and 'Sick-ular' media and politics.
We
are not secular. We are not tolerant. Join us now and take back Hindustan from
the invaders. Hindustan will be ours again, by right as well as by might.[11]
According
to this mission statement, what we know about Hindu tolerance in its history is
made to be intolerant towards other religions, particularly Islam and
Christianity. This statement can also become a thread to Secularism.
3.2.
Hindutva Movement of Sangh Parivar
Sangh
Parivar etymogically means ‘family association’. The term is used to denote
those who believe in the same religion, political and cultural ideology.[12] There
are different groups under Sangh Parivar, which are discussed in the following.
With a common goal, shared objectives and agenda, they work to make India a
Hindu state.
3.2.1. Rastrya Swayamsevak Sangh
(RSS): The RSS was founded by K.S. Hedgewar in
1925 with the objective of making India a Hindu nation. Historically, RSS was a
cultural organization founded to safeguard the Hindu culture in India. It
claimed that India is for Hindus and others should embrace Hinduism or leave
the country.[13]
However RSS became more and more militant as they emphasized physical strength
with a saffron flag, uniforms, regular drills and training in wielding a stick.
RSS identified two disruptive forces- firstly, Muslims and Christians;
secondly, western capitalism, socialism or communism as solutions for Indian
development. But the solution is seen only, according to M. S. Golwalkar (who
was the second chief of RSS), when all the lost brothers (sic) come under the
umbrella of Hinduism and fuse them all in the Hindu way of life.[14]
3.2.2. Vishwa Hindu parishad (VHP):
VHP was established as a transnational
organization in 1964 under the leadership of Karan Singh and K. M. Munshi. It
had two missions undertaken- to cultivate and preserve the Hindu dharma among
the Hindu diaspora, and to check the spread of Christianity among the tribals by
opening schools to counter Christian missionary influence.[15]
Reconversion is one of the projects that VHP is engaging with right from the
beginning. It was reported that 22,200 Muslims and Christians were reconverted
during 1981-82. Christian missionary activities were interpreted as attempt to
divide the Hindu society. And they even urged the central government to expel
foreign missionaries.[16]
3.2.3. Bharatiya Janata party (BJP):
BJP,
a political wing of Sangh parivar, was launch in 1980 under the leadership of
Atal Bihari Vaspayee, having a salient features like –Gandhian Socialism,
Integral Humanism, nationalism, democracy, positive secularism and value-based
politics. RSS opened themselves towards BJP during L. K. Advani’s presidency
and proclaimed that they would support as long as BJP stick to Hindu
nationalism. With that kind of supports from Hindu revivalists, BJP won the
1984 election.[17]
3.2.4. Bajrang Dal: Bajrang
Dal was formed in 1984 in Uttar Pradesh by Vinay Katiyar, a member of the RSS,
to become an extreme militant organization. They have agenda to protect Hindus
from Christian conversion particularly in tribal regions, to protect cow from
slaughters as Muslims practice it as part of their religious rituals withour
caring for the sentiments of their Hindu friends.[18]
3.3.
Recent Hindutva Movements
3.3.1. Communal Riots: The
communal riots in India under Hindutva movement of Sangh Parivar can be of two
ways- violence against Indian Muslims and atrocities against Christians in
India. On 6 December 1992, the famous Ayodhya incident happened. The 450 year
old Babri Masjid was demolished which resulted in communal riots in many parts
of India even up to Pakistan and Bangladesh. In February 2002, Gujarat riot
happened with Ayodhya issue was the epicenter, where hundreds of Muslims and
Hindus died and hundreds of Mosques were damaged.[19]
After BJP took power in Central government in 1998, violence against Christian
minorities was increasing considerably year by year. The common violence are
burning churches, schools and houses of Christians in different places;
campaigning against missionaries to leave India in some state like Rajasthan
and Maharashtra; inclusion of Christians among foreigners in Social Studies in
Gujarat; killing of nuns and priests; killing of foreign missionary Graham
Stein and his sons, legalizing anti-conversion bill in many states, and in many
other ways Christians suffer atrocities from Hindu Sangh Parivar and its palm
groups.[20]
3.3.2. Re-conversion and
Hinduisation of Tribals: The Sangh Parivar
are engaging in bringing back of those who were converted into Christianity or
Islam. To them it is not simply a reconversion; they term it a return to home
or home coming. In some places, reconversion is successful. But many cases are
reported that there are attempts to reconvert by force, not even allowing them
to have place in public.[21]
They are also very active in bringing tribal people to Hindu fold by the
process of hinduisation through education, medical, agricultural aid,
industrial training, building public halls, etc.[22]
3.3.3. Rewriting Indian History:
Indian History was condemned for being written by Westerners with colonial
objectives. That is why they want to rewrite Indian History. It was studied in
schools and colleges that Aryans were coming to India from Central Asia pushing
away original Dravidian inhabitants. But The Sangh Parivar rejects this
connotation and they promote that Aryans were the original dwellers of India.
Different inclusions have been suggested by NCERT under the control of RSS in
rewriting History.[23]
The efforts of Hindutva intellectuals and historians to rewrite Indian History,
according to Rodinmawia, are to give the impression that the Hindus are the
original dwellers of India and to argue that a Hindu nation existed long before
the Muslims and Westerners came to India.[24]
3.3.4. Safronization of Education: According to
Balakrishna, RSS has extensive educational network- 40 colleges, 19000 schools,
24 lakh students and one lakh teachers with main aim to indoctrination and mass
production of religious fundamentalists to build a Hindu Rashtra.[25]
Since Balakrishna’s book is published in 2002, the figures will be increasing by
now, as more than ten years have passed. Not only running their own schools,
subjects and study systems in government schools, college and universities are
intended to change, to include more Indians in science study, to look Hindu
scriptures for studying history, to input value education based on Hindu mythology,
folk-lore and history as taught in RSS schools, and to introduce new courses like
Vedic astrology and Karamkand
(ceremonial rituals performed by the Hindu priests).[26]
3.3.5. Verbal Atrocities towards
other faiths: On December 2014, the Dharm Jagran
Saiti Uttar Predesh president Rajeshwar Singh declared to make India free of
Muslims and Christians saying, “Our target is to make India a Hindu Rashtra by
2021. The Muslims and Christians don’t have any right to stay here”.[27] Can
there be any more atrocity towards Islam and Christianity than this statement? On
November 8, 2016, VHP President Pravin Togadia
made a demand from the Centre a law for banning cow slaughter in the country
and said that it would be a step towards total safety and prosperity of the
nation.[28] In
most states cow slaughters is prohibited already. But a nation-wide prohibition
could be a kind of disrespect to those who eat beef particularly in Christians
and Muslims’ dominated states.
4.
Pluralistic aspect of Hinduism and Hindu Tolerance
Hinduism
is known to believe in pluralism that asserts multiple paths to salvation and
freedom of one to choose one thinks is valid for oneself. A Hindu may claim the
merit of his/her way to achieve the Truth, still he/she may accept that another
person have different way which is better for him/her. This pluralistic aspect
is the hall mark of its tolerance.[29]
Pluralistic aspect of Hinduism can trace its origin from the Hindu Sastras
(Sruti and Smriti), from Indian history, and suplimented by prominent Hindu
interpreters like Raja Ram Mohan Roy, Swami Vivekananda, Shri Ramakrishna
Paramhamsa, Mahatma Gandhi, S. Radhakrisnan.[30]
Apart
from these, contemporary Hindu writers and leaders also had voices towards
Hindu aspect of pluralism. Narendra Modi said on February 2015, at the
celebration of the elevation to Sainthood of Father Kuriakose Elias Chavara and
Sister Euphrasia,
"The
tradition of welcoming all faiths in India is as old as India itself...We
believe that there is truth in every religion. This is critical for peace and
harmony in the nation. My government will ensure that there is complete freedom
of faith and everyone has the undeniable right to retain religion of his or her
choice without any coercion, our government will not allow any religious group
belonging to majority or minority to incite violence overtly or covertly."[31]
If
we see the above arguments and statements, we can generally conclude that
Hinduism is a religion of tolerance, harmony and peace, in which followers
accept religious pluralism and they are in favor of showing respect towards
people of other faiths.
However,
we can question that whether India is tolerant or not in the midst of Hindu
nationalism with Hindutva ideology. India as a Hindu nation used to be tolerant
in the History. But it becomes more and more intolerant towards people of other
faiths particularly to Muslims and Christians. Seeing the communal tension in
India, Bollywood actors have raised their voices.
Aamir
Khan raised his voice against incidents of intolerance in the country on 23rd
November 2015 (that was covered by most big newspapers and social media), saying
that he was alarmed over the rising 'incidents of intolerance' in the country
and even his wife Kiran Rao suggested moving out of India. He
got a lot of criticism from the people including prominent citizens. In
following him, Shah Rukh Khan also received much criticism for saying that there
is extreme intolerance in the country.
In
response to these, filmmaker Ram Gopal Varma tweeted,
“Compared to any
country, India is the most tolerant and if some people are unhappy here also
they should tell which country they will go to. Isn't Aamir, Sharuk, Salman, 3
Muslims becoming biggest stars of a Hindu country proof enough that India is
tolerant?”
Dear aamir_khan.
Did you ask Kiran which country would she like to move out to? Did you tell her
that this country has made you AAMIR KHAN.” Meanwhile, Shatrughan Sinha said on twitter “Am
fond of Amir Khan & family. But wholeheartedly disapprove of the idea of
India being labeled intolerant by him and others too.”[32]
From
these responses, it is clear that we want India to be tolerant and secular. But
if some religions or some religious groups apply intolerant activities in the
whole India which occupy the news time to time, then we cannot deny that India
is not much open and tolerant to all citizens irrespective of their religions.
5.
Possible Future of Inter-faith Relations in India
Hindu
nationalism is blowing like a wind. Sangh Parivar and its wings try their best
to succeed their dream as quick as possible as some of them are discussed
above. In that context, what can be a future of inter-faith relations in India?
Let us look at by asking the following questions:
a) Will Inter-faith relations still be understood as cooperative,
constructive and positive interaction? The relationship between different
faiths needs to be cooperative, constructive with positive interaction in order
to reach a common goal, that is to make India better state. But if Hindus are
more and more intolerant and aggressive towards other faiths, we can assume the
future of inter-faith relations.
b) Will
Democracy and Secularism still be alive? Hindu nationalism extends its
possessions. One day it may make all the Hindus to be interested in Hindutva
ideology. Then automatically they will be on top of political authority. Indian
democracy and secularism may not live authentically any more.
c) Will
vision of Hindutva be successful? Hindutva’s vision “to make India a Hindu
Rasthra” will not be successful unless they go for ethnic cleansing using armed
forces, because, fundamental Christians and Muslims will never accept to be
Hindus. However they will go until they succeed their aim. Extremists will be
increasing, and then we will have lesser chance for having successful
inter-faith relations.
Concluding
remarks
For a conclusion, I would like to bring
two issues in which we can see the present reality and we can leave our ideas.
a) Christians are accused to have
violent acts against Hindus like “Nilikkal trouble” in Kerala in 2013, in which
Hindus were more responsible for making trouble in the construction of church.
Chowgule (who was President of Maharastra Pranth of VHP) incorporated
Christianity to be the reason for independent movement of Naga and Mizo in the
mid of 20th Century. The armies might be Christians, but nothing to do with
Christianity; both of them were for a political independent. What their
accusations are not really correct, because behind every Christian-Hindu
conflict, the responsibility of Hindus are also to be seen.
b) Indian Constitution gives its
citizens in Article 25 to 28 “Right to
freedom of religion” which includes practice, propagation, and freedom
to manage religious affairs. But this freedom is said subjected to public
orders, interest, morality, health, etc. According to Hindutvavadis, religious propagation and conversion create social
tension. What is society then? Hindus are majority in the public. Their orders
would be public orders. To follow public interest means to follow Hindu
interest. As long as Hindu interest is to be respected and followed, Christians
will not be able to practice right to freedom of religion.
Bibliography
Aleaz, K. P. Dialogical Theologies: Hartford papers and
other Essays. Kolkata: Punthi
Pustak,
2004.
Anglican Consultative
Council, Towards a Theology for
Inter-faith Dialogue. London:
Church
House Publishing, 1986.
Balakrishna,
Justice H. G. Secularism in India:
Challenges and Responses. Kanyakumari:
Kanyakumari
Justice and Peace Publications, 2002.
Chowgule,
Ashok V. Christianity in India: The
Hindutva Perspective. Mumbai: Hindu Vivek
Kendra, 1999.
Lobo,
Lancy. Globalisation, Hindu Nationalism
and Christians in India. New Delhi: Rawat
Publications,
2002.
Race, Alan. Christians and Religious Pluralism: Patterns
in the Christian Theology of
Religion.
London: SCM Press Ltd, 1983.
Ralte, Rodinmawia. Hindus and Hindutva: Hindu Tolerance, Hindutva Exclusivism
Emergence of
Assertive Hinduism. Kolkota: Programme for Theology and
Cultures
in Asia, 2014.
Sahayadhas,
R. Hindu Nationalism and the Indian
Church: Towards an Eclesiology in
Conversation
with Martin Luther. New Delhi: Christian World Imprints,
2016.
Internet Sources
https://thehindutvamovement.com
(accessed November 14, 2016).
http://www.firstpost.com/india/wont-allow-religious-groups-to-incite-violence-pm-modi-assures-minorities-2103685.html
(accessed November 15, 2016).
http://www.thehindu.com/news/national/remarks-on-intolerance-in-india-who-said-what/article7912180.ece
(accessed November 16, 2016).
http://www.dailymail.co.uk/indiahome/indianews/article-2879597/We-free-India-Muslims-Christians-2021-DJS-leader-vows-continue-ghar-wapsi-plans-restore-Hindu-glory.html#ixzz4Q9Yl4X6a
(accessed November 16, 2016).
http://zeenews.india.com/news/india/vhp-president-pravin-togadia-demands-law-to-ban-cow-slaughter-says-it-would-be-a-step-towards-safety-and-prosperity-of-nation_1947276.html
(accessed November 16, 2016).
[1] Alan Race, Christians and Religious Pluralism: Patterns in the Christian Theology
of Religion (London: SCM Press Ltd, 1983), 10.
[2] ___________, Towards a Theology for Inter-faith Dialogue
(London: CIO Publishing, 1986), 8.
[3] Anglican Consultative Council, Towards a Theology for Inter-faith Dialogue
(London: Church House Publishing, 1986), 8.
[4] Alan Race, Christians and Religious Pluralism, 38.
[5] Anglican Consultative Council, Towards a Theology for Inter-faith Dialogue,
9.
[6] Ashok V. Chowgule, Christianity in India: The Hindutva
Perspective (Mumbai: Hindu Vivek Kendra, 1999), 54.
[7] K. P Aleaz, Dialogical Theologies: Hartford papers and other Essays (Kolkata:
Punthi Pustak, 2004), 27.
[8] R. Sahayadhas, Hindu Nationalism and the Indian Church:
Towards an Eclesiology in Conversation with Martin Luther (New Delhi:
Christian World Imprints, 2016), 53.
[9] Lancy Lobo, Globalisation, Hindu Nationalism and Christians in India (New
Delhi: Rawat Publications, 2002), 36.
[10] Rodinmawia Ralte, Hindus and Hindutva: Hindu Tolerance,
Hindutva Exclusivism Emergence of Assertive Hinduism (Kolkota: Programme
for Theology and Cultures in Asia, 2014), 34-38.
[11] https://thehindutvamovement.com/(accessed November 14, 2016).
[12] Rodinmawia Ralte, Hindus and Hindutva, 6.
[13] Lancy Lobo, Globalisation, Hindu Nationalism and Christians in India, 60.
[14] Rodinmawia Ralte, Hindus and Hindutva, 44.
[15] Lancy Lobo, Globalisation, Hindu Nationalism and Christians in India, 66.
[16] Rodinmawia Ralte, Hindus and Hindutva, 54.
[17] Rodinmawia Ralte, Hindus and Hindutva, 47-49.
[18] Rodinmawia Ralte, Hindus and Hindutva, 59-60.
[19] K. P Aleaz, Dialogical Theologies: Hartford papers and other Essays (Kolkata:
Punthi Pustak, 2004), 20.
[20] K. P Aleaz, Dialogical Theologies: Hartford papers and other Essays, 24.
[21] Ashok V. Chowgule, Christianity in India: The Hindutva
Perspective, 98.
[22] Rodinmawia Ralte, Hindus and Hindutva, 121-124.
[23] Justice H. G. Balakrishna, Secularism in India: Challenges and
Responses (Kanyakumari: Kanyakumari Justice and Peace Publications, 2002),
30-32.
[24] Rodinmawia Ralte, Hindus and Hindutva, 133.
[25] Justice H. G. Balakrishna, Secularism in India: Challenges and
Responses, 29.
[26] Rodinmawia Ralte, Hindus and Hindutva, 133-138.
[28] http://zeenews.india.com/news/india/vhp-president-pravin-togadia-demands-law-to-ban-cow-slaughter-says-it-would-be-a-step-towards-safety-and-prosperity-of-nation_1947276.html
(accessed November 16, 2016).
[29] Ashok V. Chowgule, Christianity in India: The Hindutva
Perspective, 9.
[30] Rodinmawia Ralte, Hindus and Hindutva, 153.
[31] http://www.firstpost.com/india/wont-allow-religious-groups-to-incite-violence-pm-modi-assures-minorities-2103685.html
(accessed November 15, 2016).
[32] The above tweets
are found in ‘the Hindu’ website. http://www.thehindu.com/news/national/remarks-on-intolerance-in-india-who-said-what/article7912180.ece
(accessed November 16, 2016).
No comments:
Post a Comment