What are the theories of secularism in India?

Q. What are the theories of secularism in India?

Secularism, as a concept and political practice, has taken on various meanings and interpretations across the world, particularly in different historical and cultural contexts. The theories of secularism, particularly when considered in the context of India, are deeply intertwined with the country’s history, politics, and society. Secularism is commonly understood as the separation of religion from the state, ensuring that religious groups do not hold direct power in government, and that the government does not endorse or promote any particular religion. In the Indian context, however, secularism has evolved into a unique form that accommodates the diverse religious fabric of the nation and attempts to create a framework in which all religions are treated equally without any one being given primacy. In this discussion, we will explore various theories of secularism, their origins, evolution, and how they apply to the Indian experience. We will also examine the complexities, debates, and challenges that secularism faces in India today, providing a detailed exploration of its implications for the country's political, social, and religious landscape.

1. Theories of Secularism:

Secularism, as a political theory and ideology, has several interpretations and has developed through different philosophical and historical phases. Broadly, secularism can be understood in three major theories: Liberal Secularism, Republican Secularism, and Multicultural Secularism. These three strands of secular thought have shaped the political and social discourse on secularism in India.

A. Liberal Secularism:

Liberal secularism, as articulated by thinkers like John Locke, Immanuel Kant, and later by modern theorists like John Rawls, is rooted in the idea that religion and state should be distinct entities. According to this model, the state should be neutral toward all religions and allow for individual freedom of conscience. The focus is on the protection of individual rights and freedoms, particularly freedom of belief and the right to practice religion without interference from the state. The liberal model seeks to ensure that individuals are free to make their own decisions about religion, without state interference, and that public policy should be based on reason, rather than religious doctrine.

In this model, secularism is understood as a form of political and legal neutrality that prevents any religion from having an institutional or legal advantage. It upholds the principles of individual liberty and equality before the law, irrespective of religious affiliation. The liberal approach to secularism is often seen in Western democracies like the United States and France, where the principle of separation of church and state is enshrined in law. In this context, secularism is often viewed as a way to create a public sphere where individuals can coexist despite their different religious beliefs.

B. Republican Secularism:

The Republican version of secularism, which has been most closely associated with the French Revolution, is based on the idea that secularism is not just about the separation of religion from the state, but about the active role of the state in promoting civic virtues and the common good. This form of secularism emphasizes the importance of a strong, centralized state that fosters national unity, republican citizenship, and social solidarity. In this model, secularism is seen as a means of reducing the influence of religious institutions and promoting a common civic identity that transcends religious divisions.

Republican secularism does not view religious pluralism as an inherent part of the state's ideology. Instead, it promotes the idea that the state should actively discourage religious symbols and practices in the public sphere in order to maintain political neutrality and cohesion. In this regard, republican secularism is more stringent and sometimes hostile toward visible expressions of religion, such as religious attire, public prayers, and other displays of faith in the public sphere. This approach is most visible in France, where secularism, or laïcité, is seen as a cornerstone of national identity and public life.

C. Multicultural Secularism:

The third major theory of secularism, multicultural secularism, acknowledges the diversity of religious and cultural identities within a society and advocates for a more inclusive approach to secularism. Unlike the liberal and republican models, which tend to emphasize the uniformity of the public sphere, multicultural secularism promotes policies that recognize and accommodate cultural and religious diversity. This form of secularism is particularly relevant to countries like India, where religious pluralism is an intrinsic feature of national life.

Multicultural secularism does not advocate for the total separation of religion from the state. Instead, it encourages the state to recognize and respect different religious and cultural communities and to ensure that policies do not discriminate against any group. It supports the idea that the state should create conditions for peaceful coexistence, while also respecting the cultural and religious identities of its citizens. This model seeks to find a balance between respecting individual freedoms, maintaining social harmony, and ensuring that minority religious and cultural groups are not marginalized.

2. Secularism in the Indian Context:

India's experience with secularism is unique, given its complex religious landscape, which includes Hinduism, Islam, Christianity, Sikhism, Buddhism, Jainism, and a variety of indigenous belief systems. India is home to one of the largest Muslim populations in the world, as well as significant communities of Christians, Sikhs, Buddhists, and others, all of whom coexist in a pluralistic society.

The Indian concept of secularism was shaped by the country's colonial history, the influence of Western political philosophy, and the ideals of the Indian freedom struggle. The founding fathers of India, particularly leaders like Jawaharlal Nehru, Mahatma Gandhi, and Dr. B.R. Ambedkar, crafted a vision of secularism that sought to integrate the diverse religious communities of the country into the modern Indian state. However, unlike the Western notion of secularism, which tends to focus on the separation of religion from politics, Indian secularism was framed to ensure equal treatment of all religions by the state, without any one religion being given preferential treatment.

A. The Constitution of India and Secularism:

The Indian Constitution, adopted in 1950, enshrines secularism as a fundamental principle of the state. The Constitution's preamble declares India to be a "Sovereign, Socialist, Secular, Democratic Republic," and it guarantees religious freedom through Articles 25 to 28, which allow for the free practice, propagation, and profession of religion. These articles provide the framework for India's secular ethos, which ensures that no religion is given the status of the state religion, and that all religions are treated equally under the law.

However, Indian secularism is often described as positive secularism or inclusive secularism rather than the negative secularism that is more common in the West. In this context, positive secularism does not simply demand that religion be kept out of the public sphere, but rather that the state should intervene to ensure that religious minorities are protected and that their rights are respected. In practice, this has meant that the Indian state often takes active steps to support and protect the interests of religious minorities, sometimes through affirmative action policies, religious institutions, and special provisions in the law.

For example, in India, personal laws governing marriage, divorce, and inheritance are based on religious codes, such as Hindu law, Muslim law, and Christian law. While this has led to debates about the uniformity of law and the challenge of creating a single civil code, it reflects the Indian approach to secularism, which accommodates religious diversity by allowing different communities to follow their own practices. The Indian state, while remaining neutral on matters of religion, thus engages with religion in a manner that is intended to preserve social harmony and ensure equality for all religious communities.

B. Secularism and Religious Politics in India:

While India's secularism has been enshrined in the Constitution, its practical application has been fraught with challenges, especially in the realm of religious politics. Secularism in India has often been tested by the politics of religious identity, with political parties and movements frequently mobilizing religion for electoral purposes. The rise of Hindu nationalist movements, particularly the Bharatiya Janata Party (BJP) and its affiliate organizations such as the Rashtriya Swayamsevak Sangh (RSS), has brought secularism in India into sharp focus. These movements advocate for the idea of a Hindu-centric state and have at times sought to challenge the inclusive nature of Indian secularism, arguing for a more overtly Hindu identity for the nation.

The Babri Masjid demolition in 1992 and the subsequent communal riots are key examples of how religious tensions have played out in the context of Indian secularism. These events highlighted the difficulties of balancing religious pluralism with national unity, and they sparked debates over the role of religion in politics. The communal violence that followed the demolition of the Babri Masjid raised questions about the state's role in maintaining law and order and protecting religious minorities, as well as the state's responsibility to uphold secular values in the face of rising religious mobilization.

C. Secularism, Minorities, and Social Justice:

Another critical aspect of Indian secularism is its relationship with social justice, particularly regarding religious minorities and marginalized communities. India's secularism has been linked to its commitment to ensuring the rights of its religious minorities, including Muslims, Christians, Sikhs, and Dalits. In practice, this has led to state interventions aimed at addressing religious discrimination and promoting equality. For example, the government has implemented policies of reservation (affirmative action) for Muslim and Dalit communities in education and employment, reflecting a commitment to social justice within a secular framework.

However, the question of how secularism can accommodate the rights of minorities while maintaining a commitment to equality has been a subject of ongoing debate. Critics argue that India's secularism has often been compromised by the political mobilization of religious identities and by the state's failure to adequately protect the rights of minority groups. The challenge, therefore, lies in maintaining a secular framework that ensures equality for all religious groups while preventing religious majoritarianism from dominating the political discourse.

3. Conclusion:

In conclusion, secularism in India is a complex and evolving concept, shaped by the country's historical experiences, its diversity of religious beliefs, and the ongoing challenges of maintaining social harmony in a pluralistic society. Theories of secularism, such as liberal secularism, republican secularism, and multicultural secularism, offer valuable insights into the philosophical foundations of secularism, but India’s unique experience with secularism necessitates a more nuanced approach that acknowledges the country's religious diversity and historical context.

While India's secularism has allowed for the peaceful coexistence of multiple religious communities, it has also faced significant challenges, including the rise of religious politics, communal violence, and debates over the state's role in religious matters. The future of Indian secularism will depend on the continued efforts to ensure that the state's neutrality does not devolve into indifference, and that all religious communities are treated equally and with respect. Ultimately, Indian secularism must navigate the delicate balance between protecting religious diversity and promoting social justice, ensuring that it remains a foundational principle of India's democratic and pluralistic polity.