The Scourge of Fundamentalism

Aziz-ul Haque
Religious fundamentalism has become an alarming global phenomenon. No religion or community has succeeded in making itself an exception. The Indian experience with fundamentalism has been bloody and traumatic. Mahatma Gandhi, before he could fully savour the fresh air of independent India, fell victim to a Hindu fundamentalist’s bullets. Indira Gandhi was gunned down by her own bodyguards in the aftermath of the Sikh fundamentalist movement. The burning alive of Graham Staines and his two sons has highlighted the brutality of fundamentalists. The serial blasts in Jaipur, Hyderabad, Bangalore and Ahmedabad have indicated the handiwork of Islamic fundamentalists. The recent atrocity on Christians in Orissa has been unleashed by Hindu fundamentalist groups.

There is a constant fear of terrorism by fundamentalist forces and hardly a day passes without some conflict between religious groups in our country. Our epoch is characterized by startling advances in science and technology on one hand, and escalating social conflict and disruption on the other.

It seems the formation of a separate identity as ‘‘fundamentalists’’ is deemed necessary for some believers who think their religious community has surrendered its ability to define itself in religious terms. Thereafter, it arises as a movement through which the adherents attempt to rescue their religious identity from absorption into the modern cultural milieu of religious liberalism and syncretism. According to the fundamentalists, this absorption has retarded progress in the wider religious community, thereby necessitating the assertion of a separate identity based upon the fundamentals of the religion concerned.

However, it is important to note that fundamentalism is not a common man’s attitude, but that of elite groups with vested interests. By examining the current fundamentalist trends and movements in India, it may be found that there is nothing religious about them; they are just economic and political manipulations by a few elites in the name of religion. The craving of the people today for socio-economic and political restructuring creates a deep crisis that is sought to be diverted by the ruling capitalistic groups to maintain their status quo. The masses are sought to be indoctrinated and their religious sentiments inflated to make them fight each other, thus diverting their discontent into forms of communal conflict. The elites use skilful strategies and manipulative mechanism as their modus operandi. They project themselves as protecting not only a distinctive doctrine, but also a vital principle, and a way of life and of salvation.

Indian secularism has very different meaning and implications from that of other countries. It is not anti-religious or atheistic or a state without religion. It is secular based on the principle of sarbadharma samabhab — equal respect for all religions, which is a hallmark of our Constitution. Our secularism has emerged as a political ideology in the course of national struggle for independence. Communal harmony is the basic building block of our country. The Indian state’s official commitment to secularism is seen as the guarantor of communal amity, and national unity considered as a prerequisite for pursuing the goals of democracy, prosperity, social justice and cohesion for successful modernization.

Among the many dreams of Mahatma Gandhi and his followers who forced the colonial power out, none was perhaps dearer to their hearts than the desire for the foundation of a secular democracy that would be free from the turmoil of religious violence.

Studies on recent communal clashes in India have brought out the point that religion is not the causative factor, but it is used as an instrument in such clashes and it is made to appear so. Ideological assumptions and economic and political factors play a large role in these riots. Therefore, what is needed today is the removal of the root causes of fundamentalism which may necessitate restructuring of our socio-economic and political systems for the benefit of the masses.

It is the responsibility of every citizen to uphold the values of secular democracy. In order to live in peace and harmony, communities have to learn and practice mutual respect and tolerance in a pluralistic society. No religion supports violence. What is required today is renewal of all religions taking into account the religious pluralism and secular democratic ideals of our nation. Moreover, our secular democracy must provide perspectives and challenges where people can enjoy religious freedom and equality and can come together for dialogue and collaboration to bring about greater communal harmony and to work together for national reconstruction.
(The writer is the Pastor of Guwahati Baptist Church)
source: sentinel assam editorial 26.09.08