Communalism, by definition, does not centre around religion. Instead, it is more about politics. Religion is an important factor, but it is not the pivot.
One can be a devout Hindu, visit temples, know the sacred scriptures by heart, perform pujas. Or one can be a Muslim, recite the Quran verbatim and perform the Namaz five times a day. But it is not just pious and orthodox who are responsible for communal tensions.
The belief of individuals in unreasonable religious chauvinism and the allied political ideology creates fear in the community of suppression and possible loss of identity. Worse, getting overthrown from the social and political mainstream ignites strong emotions and a fear psychosis which politicians further fuel and stoke, which can result in a conflagration — riots and mayhem in today’s environment.
Communal tensions existed long before the British arrived. In a diverse, polyglot nation like India with several religions and belief systems, tension existed between these disparate communities. The British rode on these inherent strains, taking advantage of “divide and rule”.
A pertinent example is the hostilities between the Nayanars (devotees of Shiva) and the Jains and Buddhists, which was more practised among merchants of the Tamil region to receive royal patronage. As we comprehend this milieu, it is easier to realise some communal friction is inevitable.
Instead of striving for an unattainable utopia, we must settle for tolerance and acceptance. With simmering, all it needs is a small spark for a riot to start and engulf a town or towns.
In 1969 Gujarat, a mundane misfortune when Muslims and Hindus had gathered in the same area for Urs and worship Jagannatha, some cows herded by a Sadhu bumped into a few women and children, leading to a misunderstanding, stone-throwing, fistfights and casualties with property damage.
In 1984, when action opposing a community through a miscalculated movement against Jarnail Singh Bhindranwale ultimately resulted in the assassination of Indira Gandhi, followed by the killing of 8,000 Sikhs.
How Does All This Relate To Unemployment?
C Wright Mills, in his eponymous book, talks of a concept known as Sociological Imagination, which forges a link between problems of the personal milieu and the public structure. This means the troubles we face as individuals in our social network are actually related to the larger social structure.
So, in unemployment, what may seem like a relatively “personal” problem is something that multitudes of people are experiencing simultaneously.
The Center for Monitoring Indian Economy (CMIE) states job creation is not expanding relative to the working population causing the rate of unemployment to increase to almost 8%. Salaried jobs shrunk because of the COVID pandemic when firms reduced the workforce to save on costs.
According to BBC, almost 10,000 jobless young people turned up for interviews for 15 low-skilled government vacancies in Madhya Pradesh. Many of them were overqualified aspirants, which included post-graduates, engineers, MBAs, etc. This is despite the promises made by the government to increase job opportunities.
The adverse impact is a sense of powerlessness in individuals and society at large. So rather than blame the politicians and their faulty policies, it is more convenient to criticise those your community leaders blame for these and related problems. Often such accusations are built on nothing but hackneyed stereotypes.
Through looting, raping, burning property, etc., people get a feeling of power and control. They feel justice is achieved through such incidents.
Unemployment can be a luxury to the upper class — something they can live with. For the more educated, the chances of taking a low paying job diminishes. But for the Middle and Lower classes, no jobs means a severe reduction in the standard of living and quality of life.
Recall, during the “Great Depression” in Germany, Hitler rapidly rose to power. He managed to reduce unemployment, but a far bigger calamity followed. People are easily swayed and influenced at such vulnerable moments, willing to believe anything that makes “sense” to them. They need someone to blame, someone they can punish for their misfortune.
Communalism cannot be wished away. It is, I suppose, the price of diversity. But control and effective management are possible. Do not let it get magnified. Multiple steps are available — better policing, rising incomes, faster growth, sharper intelligence, political maturity and acceptance of differences. Most of the country’s problems can be resolved with the government keeping their promises.
References:
- Sociology (NCERT).
- End of India by Khushwant Singh.