COMMUNALISM
Communalism may be defined as a socio-politico- economic and cultural ideology represented by people of some community, to satisfy all their ends. The means and the ends in communalism would invariable come form religion and get strengthened on the grounds of religious identify.
GROWTH OF COMMUNALISM :-
Just as the freedom movement underwent different phases, communalism also, saw different phases form time to time. The very emergence of communalism and its development upto 1906 may be termed as the phase of moderae communalism. From 1906 to 1938, extreme communalism for 1938-47 it was millitant communalism.
Under moderate communalism it did not take a redical view of the politics. Rather, it stood for, certain legitimate rights and protection of the minority interests. Upto the formation of the Muslim league. remained rather mild and democratic in there nature. The Aligarh movement of Sir Syed Ahmed Khan intended to promote Muslims, not at the cost of the Hindus, rather the movement was assisted by Hindus also. Kikewise the moderate leadership of congress,tried to promote the spirit of Nationalism and succeeded in winning such nationalists like Bhaduruddin Tybji, Hassan Nizami and Hakim Azamal Khan and other. Even though Tilak performed Ganesh and Shiviji festivals, it was not his intention to offend the sentiments of the Muslims. Just as that when Muslim league was founded in 1906, it did not intend to wage a struggle against the Hindus.
EXTREME COMMUNALISM :-
The instances that lead to the change from Moderatism to extremism in communal politics were separate electorates to Muslims in 1909, congress trying to win the support of the league in Lucknow pact 1916, the Khilafat issue championed by Ghandhi, failure of the non-cooperation movement and the communal riots such as moplah rebellion (on the method of struggle and when gandhi suspended the movement without consulting the Muslims) the differences between the two became severe. From 1924 religion became a source of practical politics for Jinnah.
Motilal Nehru committee report was rejected by league on the grounds that it did not favour communal electorates, and inturn made Jinnah to put forth the 14 point formula. During the courses of Civil Disobedience movements and round table conferences league kept itself separated form the freedom movement and insisted on constitutional guarantees and separate electorates to the Muslims.
When Government of India, 1935 Act was passed and elections were held in 1937, league came to power in three provinces on the ground of communal ideology, wheres congress in eight provinces where Hindus constitute majority. The congress refused to form coalition governments with the league was also a potent factor for widening the differences between the two.
League took an offensive stand against congress, criticised its government's as they were violating minority rights and appointed Raja of Porpur committees. The committee exaggerated the atrocities and this further created serious differences, between congress and league. When congress ministries resigned. Jinnah instigated Muslim to celebrate, "the day of deliverance" October, 16th 1939, an act that provoke congress and Hindus. the extreme communalism reached its peak point when a separate geographical indentity called Pakistan was conceived for the Muslims by Rahmat Ali in 1933 and was championed by Mohammed lqbal in the Allahabad league session in 1938, and by Jinnah in 1940 Lahore session.
MILITANT COMMUNALISM ;-
During this phase communalism assumed a violent turn and militancy characterizing the Indian politics. It so happened for the league gave a clear-cut idea called Pakistan. Futher, in remained adamant on whatever the proposal, either in the form of constitutional reform or guaranteeing the minority rights proposed by the British government. For instance the August of Lord Linlithgow was rejected by the league on the grounds that, either in the viceroys executive council or in the war cabinet, Muslims be given a parity share, regarding portfolion. Further in the formation of the constituent assembly also, the league insisted that, no legislation or any reform be introduced on a minorities religion, without the consent of at least reform be introduced on a minorities religion, without the consent of at least 1/3rd of the total members.
During the cripps proposals also, there was no understanding between the Congress and the League. In the proposals, congress found an element for unity to prevail, whereas for the League, even though the provinces were given the right of self determination, there was no mentioning of Pakistan. Further, Jinnah was not confident that the provincial assemblies would support the idea of separation form India and the creation of Pakistan.
All though the Quit India Movement, the Muslims remained isolated and didn't take part in the movement at all. During the Gandhi Jinnah talks (1944), the inevitable clash between the congress and the league took place on the issue of leadership representation, in the sole representative of the Muslims of Indians, as Gandhi for the Hindus and the congress.
The C.R. formula (1944), was rejected by Jinnah, as 'moth eaten', 'maimed' and mutilated'. For, conducting plebiscite in the majority Muslim areas was never been asked by the Muslim league nor was there any guarantee that, the league would win a mandate for Pakistan.
Lord Wavell plan and the consequent Simla conference in 1945 could not solve the political deadlock between the league and congress. According to this plan the portfolios in viceroys cabinet would be divided equally, between the Congress and Muslim League. Even though the proposal was initially accepted by the congress, it rejected the whole plan later, 'when Jinah insisted that he should have the sole right to appoint the Muslim members in the viceroy's executive council. The fear of the congress was, that, if once it accepts it, the nationalist Muslims like Moulana Abdul Kalam Azad and Ansari would be denied a respectable position in the politics. Secondly, it would mean, acknowledging Jinnah as the sole leader of the Muslims.
In 1945, General elections were held congress formed governments in eight provinces and the league in three. It demonstrated the communal division of India. In 1946 when Cabinet mission plan rejected the proposal of creating Pakistan, the militancy in communalism reached its culmination point. The direct Action Day for Pakistan (August 16th 1946), virtually saw a blood bath. Communal riots shook Calcutta, Muradabad, Patna and Lucknow.
The League also resorted to 'dodging tactics'. This further tested the patience of secularists and much more liberal leaders, both in congress and the factions like Hindu Mahasabha also. The Muslim league first refused to join the interim government. Later joined the interim government. In the same way, when the Constituent Assemble was formed, first it refused to join and later joined the assemble only to obstruct the proceedings. The fear that, it was outnumbered and its voice would not be heard. made the league to take much more stern and obstinate stand against congress. The failure of congress to deal with this situation, was mainly responsible for the partition of India and accepting Mountbatten plan. Leaders were convinced that it was difficult to get away along with the Muslim League and there was no guarantee, that the league would not repeat the same in future course of time.
Partition of India could have been avoided, at two levels, first the congress would have given its consent to the league in sharing the portfolios equally, for time being, during the Simla conference. This would have made the league more responsible to congress. Secondly Nehru as the acting vice president of the interim government could have avoided partition by not giving consent to the Mountbatten plan. Thirdly atleast the understanding reached between Bhulabhai Patel, Mahadev Desai and Liaquat Ali in 1946 could have been endorsed by congress.
Partition proved inevitable, for no leader was confident, that a safe and secured administration would be possible in India by cooperating with the Muslims. Also, all the leaders became prays to the time and condition. They could not rise above the time and think of future consequences.
NATURE OF COMMUNAL PARTIES :-
1. The communal parties surprisingly never represented anything connected with their community, in terms of religious identity or the preservation of cultural identity. In most of these demands, either political grievances or financial concessions or things connected with material well being dominated. In short, the communal Parties all together ignored, not only the religious aspect, but the problem of the masses also.
2. In contrast to the spirit of Nationalism and anti imperialism, invariable, the communal parties opposed freedom movement. There concept of freedom struggle was restricted to satisfy, the grievances of their community, particularly in political and economic aspects.
3. In Indian Freedom Movement, the communal factions never hesitated to join bands against congress.
4. The communal politics never proved to be genuine in any aspect, as there were organized on false consciousness. Their demands differed from time to time, changed with the condition and got nurtured purely in the atmosphere of suspicion. The whole issue of communalism as such, was a reaction to the false issues and misconceptions. Islamic fundamentalism started against Hindus and inturn Hindu extremism reacted sharply. It was a chain of action that multiplied the complexity, promoted suspicious and hatred finally leading to catastrophe.
COMMUNALISM RISE & GROWTH :-
The unique feature of Indian Freedom Movement was the rise and growth of Nationalism and Communalism simultaneously, even though was not new under the British, but definitely assumed serious proportions with devastating consequences. The study of the origin of communalism in modern times requires a through understanding of the socio-economic and political conditions of modern India ever since the British became the masters of India.
Even though the pre-British times witnessed communal clashes between the Hindus and the Muslim, particularly under the Mughals, they were characterized more by the political and economic factors. The same Mughal dynasty against which other communities revolted had the distinction of producing one of the greatest secular personalities namely Akbar. However, the whole fabric of India society remained harmonious till the advent of the British.
In the assessment of different factors responsible for the growth of communalism the first comes, the overall backwardness of the Muslims as a minority. this happened so as, "the Muslims remained, as the traditional and conservative elite classes of the feudal medieval times. With the ascendancy of British imperialism, the Muslim aristocratic classed lost their estates and gradually improverished. Also when English replaced Persian as the official language in 1840's it partically, deprived the Muslims of any prospects of employment opportunities in the government services. the reason was that they remained orthodox and clung to either Persian or Arabic. Consequently, they could not compete with Hindus in securing jobs in the government offices. Secondly, the so called process of modernization and overall economic development benefited the Hindus. The Muslims could not compete along with the Hindus in trade and commercial enterprises. Thirdly; the existing framework of colonialism could not accomodate inself the requirements of both Hindus and Muslims at a time. As a result, a feeling was generated amongst, the Muslims that, they lagged behind the Hindus and the developed Hindu majority would take advantage of the situation and dominate them.
The so called process of Indian Renaissance and the religious reform movements did have their role in promoting communalism. Almost all the Hindu reform movements instead of promoting secularism, looked backwards, and derived inspiration from the Vedas. For, most of the reformers social reformers social reform was religious reform. As a result, obviously the Muslims were given the impressino that the reform movements were revivalistic than reformistic. Particularly Arya Samaj and its ideology (cow protection and Sudhi movement), directly affected the sentiments of the Muslims. On the other hand, Islam also underwent revivalistic movements like, Ahal - I - Hadis, and Ahal -I - Quarran. These movements nurtured communalism. Unfortunately the thinkers of modern India failed to acknowledge the contribution made by Islam in enriching the Indian culture. Thus, the failure of the reform movement in promoting secularism directly lead to the emergence of communalism form the 19th century itself.
The policy of divide and rule, followed by the British form time to time further added stimulus to communalism. It started first with, dividing the Indian history on the communal grounds, ancient India was identified with Hindu, medieval with Islam as the most dangerous community, against there rule in India. And as such, Muslims were humiliated and were deliberately been denied any opportunities for further development. but from 1870's British sensed threat form the educated middle classes of the Hindus. This was why, Muslims like Sir Syed Ahmed Khan were encouraged against Hindus, partition of Bngal was carried out, comunal electorates for the Muslims were granted and constitutional guarantees were accorded to them against the majority Hindus.
The failure of congress leadership to alley the fears of the minority Muslims and to promote a secular ideology was also reponsible for the growth of communalism. Particularly, extremists like Tilak organized Ganesh and Shivaji festivals in Maharashtra, Bipinchandra Pal organized Durga festivals in Calcutta. During the Vandemataram movement Bankimchandra Chatterjee projected the Muslim Landlords as tyrants and exploiters. This created a fear psychosis amongst the Muslims.
Further, bringing religion into politics also gave a spur to the communal activity. Congress leaders like Tilak tried to win the cooperation of the Muslims through the Lucknow pact by accepting communal electorates. Likewise, Gandhi tried to bank upon the Khilafat issue during non-cooperation movement. The same had became a precedence for Jinnah later, and the whole course of Muslim league politics were characterized by religion.
More than anything "It was the false consciousness" generated by the British and cultivated by the Muslims that nurtured the communal politics and communalism. It was the unconfounded fear that congress was dominated by the Hindus and hence would bring about he rule of the Hindus, was felt by Sir Syed Ahmed Khan in 1885. Likewise the Muslims demanded, separate communal electorates under the false consciousness that, if adult franchise was given on the basis of property and education, most of the Hindus would get right to vote. As educationally backward and financially impoverished the Muslims might not get the proportionate representation in voting. This would mean less representation for the Muslims, and this was precisely why they stood for separate comunal electorate. Behind every communal event, including demand for constitutional guarantees, the unconfounded fears and false consciousness reflected time and again.