GE.Assignment, Shivani. singh 598 PDF

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Q. Q.1.T 1.T 1.Trrace the jou ourrney of Se Secu cu cular lar laris is ism m an and d eva evaul ul ulut ut ute e th the e di disc sc scon on onte te tent nt as asso so soci ci ciat at ated ed wit ith h it ? (By Shi hivan van vanii Sin Singh gh gh,, Ro Roll ll no. 598 , Polit litic ic ical al scie cienc nc nce e (H) (H).. Int Intrrodu oduct ct ctio io ion n secularism is seen as a key feature of modern society. After the discource of communalism encouraged by British Raj, then used by muslim league worsen the situation as evident through horrific devastation of partition in 1947.So to avoid such communal violence members of constituent assembly keep utmost faith in prioritizing the principles of secularism in the Constitution of india.In post independence era secularism emerged as a key concept in understanding the relationship between religion and society and more specifically the relationship between religion and the state.With this shift, religion was pushed to the periphery of society. Secularists believed that religion would no longer play an important role in people‟s public lives. Thereby it was considered that the role of present day secular regimes is to manage the diversity in society and define a political ethic independent of religious convictions. But what we are witnessing today is contrary to this secular thesis. Religion is acquiring an important role in our public lives again and state has failed to curve communalism in India.

Co Conce nce ncept pt of Sec Secul ul ulari ari arism sm in Indi ndia a The English word “secular is derived from the Lat Latin in wor ord d SAE SAECU CU CULU LU LUM M. The French Revolution of 1789 popularised the idea of secularism. The idea of secularism began in Indian politics in 1920 when Mahathma Gandhi organised Khilafat movement in support of the Sultan of Turkey.The Sanskrit phrase ‘Sarv Sarva a Dh Dharm arm arma a Sa Sambh mbh mbhava ava ’ is the most appropriate Indian vision secular state and society. But it should not be forgotten that the word ‘Secular’ has not been defined under the constitution either in 1950 or in 1976 when it was made part of preamble.Secularism as a modern political and constitutional principle involves two basic propositions. Th The e fi firs rs rstt is that pe peop op ople le be belo lo longi ngi nging ng to dif diffe fe fere re rent nt faith are eq efore law, the co polic faith ths s and sec ects ts are equal ual before cons ns nsti ti titu tu tutio tio tion n and the gove overnm rnm rnme ent polic licy. The second requirement is that the there re can be no mix ixing ing up of rel eligi igi igion on an and d pol polit it itics ics ics.. It follows

that there can be no discrimination against any one on the basis of religion or faith, nor is there room for the hegemony of one religion or religion of majority sentiments and aspirations. There is no agreed and precise meaning of secularism in India. J.L Neh ehru ru wro wrote te in hi his s au auto to tobio bio biogr gr graph aph aphyy that no word perhaps in any language is more to be interpreted in different ways by the people as the word religion. That being the secularism which is a concept evolved in relation to religion can also not have the connotation for all.

De Debat bat bate e on Se Secul cul cular ar aris is ism m in Con onst st stit it itue ue uent nt As Ass sem embl bl blyy The founding fathers of the Indian Constitution never hesitated to build India on secular foundations. They opposed and defeated the amendment of Mr Mr.. H. V . Ka Kamat mat math h to invoke the name of god in the preamble of the Constitution. Pandit Kunjru opposed that if we invoke the name of God, then we are showing a narrow, sectarian spirit, which is contrary to the spirit of the Constitution.Dr Dr Dr.A .A .Ambe mbe mbedak dak dakar ar wa want nt nted ed to for ormu mu mulat lat late e un unifo ifo ifom mit ityy of co code de on stric rictt no norm rm rms s of sec ecula ula ulari ri rism sm irrespective of religions.But J.L Nehru thought India was not developed enough to adopt such reform and initiated reforms in Hindu code bill instead . For him religion is an erroneous view that will become more ration as scientific thinking and economic advancement occur. Con Contr tr trove ove overs rs rsyy ar arou ou ound nd pr prea ea eamb mb mble le in con onst st stit it ituen uen uents ts as ass sem embly bly bas asical ical ically ly conc onclud lud luded ed thre hree e alt alter er ernat nat native ive po pos siti ition on on secu ecular lar laris is ism. m. 1 No conc oncer er ern n th theo eo eory ry : there is a complete separation of religion and state to the extent that there is an ‘impassable wall’ between religion and secular spheres. In such a model, there is no state intervention of religious matters and vice versa.Many members affirmed the identity of Muslim as cetizen of Indian state as emphasised by G.B Pant to shed off the mentality of community. So do R adh adhak ak akris ris rishn hn hnan an asserted his side on nationalism to embark modernity. These debates led to a conception of secular state and limited religion in a private sphere. 2.N 2.No o lin link k be betw tw twee ee een n st stat at ate e and rel eligi igi igion on on: it proproposed religion should be allowed to flourish because it is absolute truth and most of people believe in it. State would

nounnecessary demean it, religion could not be a subject of changing majorities by allowing democratic state to have a power over religious affair.Mah Mah Mahatm atm atma a Gh Ghand and andhi hi bel believ iev ieves es al alll re religi ligi ligion on ar are e tr true ue ue,, giv give e mor moral al mean eaning ing to lif life e and In India dia dian n so socie cie ciety ty ca can n be bui built lt on co comm mm mmun un unity ity of re relig lig ligiou iou ious s co comm mm mmun un uniti iti ities es es.. 3.E 3.Equ qu qual al -Re Resp sp spect ect the heor or oryy of S ecu ecular lar laris is ism: m: all religions are to be treated equally by the state; other words, the state is equi-distant from all religions. This model is also referred to as ‘non-discriminatory’ and is particularly relevant for multi-religious societies. In contrast to former model, the latter allows for state intervention on grounds of public order and social justice.k.M k.M Mu Muns ns nshi hi opined that indians are deeply religious while embracing other diverse religion in such neither can state have a religion nor it can draw rigid line between state and the church like as in US.However JP Na Naray ray rayan an had con conce ce cern rn ove overr po polit lit litic ic iciza iza izati ti tion on of re relig lig ligion ion which culminated violence in modern state. Thus, it becomes all the more important for the state to intervene. The Indian Constitution was genuinely committed to Secularism.The pertinent provisions such as Art Articl icl icle e 25 pr provi ovi ovides des fre reedo edo edom m fo forr co cons ns nscie cie cience nce and right to profess,practice and propagate religion of one's choice.So as Article 26,27 give reasonable freedom for religion to function in Secular state.However the idea of making India a secular state was not there in the original draft. It was only on December 18, 1976 the word “S “SEC EC ECUL UL ULAR AR AR”” was adde dded d in th the e pre pream am amble ble of our Con onst st stit it itut ut utio io ion n by the 42n 42nd d am amend end endme me ment nt Act ct..

Maj Major or Di Disc sc scon on onte te tent nt of Sec ecula ula ulari ri rism sm sm:: Cri riti ti tical cal Anal nalys ys ysis is Since independence India firmly believes in Secularism.But ,Hindutva activists are stronly critical of it. Scholar Amartysen has summarized the sceptist position on Secularism and anti secularist argument here 1.No 1.Non n ex exis is isttenc ence e cr criti iti itiqu qu que e: Western journalists often considered Indian Secularism as non existent and see it as Hindu India like Muslim Pakistan. Such view got strengthen by incident of communal violence i.e demolition of an Ayodhya Mosque.Hindus has substantive better status over muslim.Despite of that Indain intellectuals are reluctant

to respond western opinions by ignoring international perspective on Indian seclural state. 2.T 2.The he F avo avorit rit ritis is ism m cr crit it iticq icq icque ue ue::Apparently this vie comes from Hindutva activists, Sangh parivar. They alleged that Indian constitution and political, legal tradition hold soft cornor for minority community of Muslim by giving them a privileged status not enjoyed by the hindu majority. Leaders supported this view called it pseudo Secularism. Thay raised issue of discrimination as Muslim are allowed to have their own personal law even though Supreme court judgement was in favour of Shah Bano case.This suddenly led widespread discontent among conservative Muslim. Despite of Supreme court direction towards uniform civil code Rajiv Ghandhi support separatist view for vote Bank. It was argued that personal laws are discriminatory to women not the Hindu men per se. In 1990's BJP took up Uniform civil code as their agenda and layer altered it to promote gender justice. By playing victim card of majority - minority and identity politics, Hindutva tried to take over state in the name of Hindu majority. Even it did not step in do implement uniform civil code genuinely. 3.T 3.The he pr prio io iorr Ide Ident nt ntit it ityy: it prioritize identity of being Hindu or a Muslim, or a sikh to be politically significant.It consider homogenous identity as a necessary basis of nationhood and emphasised that shared cultural outlook oh Hindu is capable of such cohesion. Nevertheless, secularist believe that Muslim are decrimimated and asked to prove their credential as a citizen of India and remain target of sectarian violence.There are 140 million Muslim in India, so it is bizarre idea to claim India as Hindu country. Indian should stop asserting their identity before Indianess. 4.T 4.The he Mu Musli sli slim m Se Secta cta ctaria ria rianis nis nism m cr criti iti itiqu qu que: e: Chaos of communal conflict during partition had troubled raltion between Hindu majority and Muslim minority in India.Muslim are often victim of prejudices of not loyal to India.So to accommodate differences in the given Hetrogeniety of India there is no real political alternative to ensure symmetric treatment of religion by separting it from the state. 5.T 5.The he 'Ant Antii Mo Moder der derni ni nist st st'' cr crit it itiqu iqu ique: e: Ashis Nandy observed that as India gets modernised, religious violence is increasing. To accept the ideology of Secularism, the idealogy of

progress and modernity is the justification of doiminance and use of violence to achieve and reatain ideologies as the new opiates of the masses. 6.T 6.The he cult ultur ur ural al cr crit it itiqu iqu ique: e: e:The initial foundational claim for India as a Hindu country. Through many political tactics it successively able to sustain Hindu chauvinism to take over the state.

Co Concl ncl nclus us usio io ion n Indian scenario experience complex handling of Secularism in Post Independence era in the wake of modernity and decolonization.Secular state must base its law and political decision on reason and the rational communication that everyone could accept irrespective of their particular ethical and religious conception.The problematic issue is politicization of religious majority by vested interest in the politics to achieve their agenda.The strategic way of countering Majoritarianism is to make political coalition of oppressed which is very successful in UP by Bahujan Samaj Party. Re Refe fe feren ren rence ce ces s: 1.The argumentative Indian by Amartya Sen 2.'Secularism In the Constituent Assembly Debates' Article by Shefali Jha 3.Secular Common sense by Mukul Kesavan....