by Nilofar Suhrawardy 23 December 2020
Saying farewell to 2020 is marked by several strong historic stamps on the Indian horizon. Covid-19 is one that has spelled trauma in most parts of the world and bears no sign of ending soon in 2021. Notwithstanding this vicious virus, the Indian front has been witness to certain events that have attracted attention from around the world for the greater part of the year. Of these, one is the farmers’ protest in areas surrounding the capital city. The majority of these are Sikhs from Punjab but are being supported by farmers and citizens from other communities as well as parts of the country. They are receiving international support also from people as well as some leaders. The farmers are determined to continue their protest till the government withdraws the agricultural laws; they view them as detrimental for the farming community as a whole. New laws, according to some experts, do not include measures that may lead to improvements in the agricultural marketing system, prevent market manipulation, and avoid harming the interests of farmers, especially small and marginalized ones.
Around a month has passed by since farmers began their protest and they are least likely to backtrack till their demand is met, even if this means staying out on roads for several months. Certainly, farmers’ protest, viewed as a strong sign of revolutionary fervor still very much alive in the Indian community, signals that democracy in this country cannot be defeated easily. The same may be said about secularism. It may be recalled, when elderly Muslim ladies spearheaded protests against the government’s Citizenship Amendment Act (CAA) with Shaheen Bagh in Delhi at its epicenter, it did not take long for it to receive support from across the country. Similar protests with women in the lead began in numerous parts of the country. Cutting across religious differences, the Shaheen Bagh protest witnessed a gathering of people and also prayer ceremonies of various communities. The same scene is being repeated at the farmers’ protest. Elderly Muslim ladies were in the forefront at Shaheen Bagh, while Sikhs are leading the farmers’ protest.
Several farmers have stated that they have been inspired by protests at Shaheen Bagh, which began around a year ago and lasted for roughly three months. Covid-19, followed by lockdown, forced the end of protest at Shaheen Bagh and at other places. Though corona-panic is still very much in the air, farmers have chosen not to be silenced by fear of this vicious virus.
People’s decision to come out in large numbers and display support for a protest at Shaheen Bagh and farmers as well as through various outlets of social media carries a strong message for extremists with communal inclinations. Communal attempt made to harp on extreme religious chords has limited appeal when people choose to join hands, supporting each other. In other words, Indian secularism cannot easily be defeated by communal designs. The same message was indicated when thousands of migrant laborers, following the announcement of lockdown at a short notice, chose to walk back to their rural roots.
Covid-19 and attention received by farmers’ protest have considerably deflated the hype raised about the Ayodhya issue. The year 2020 is also marked by Supreme Court’s judgment on the controversial Ayodhya issue, permitting construction of the temple at the site of demolished Babri Masjid and allotment of land to Muslims. What demands attention that the crucial judgment and frequent moves to attract politico-religious attention to the issue have not sparked any communal tension among people at large.
In 28 years, since the demolition of Babri Masjid at Ayodhya, Indians have certainly come a long way. That was also the phase when riots surfaced in most parts of the country. International media presented demolition and accompanying riots, targeting Muslims, as acts of Hindu “terrorists.” Live telecast of demolition was watched by this scribe from Madison, (Wisconsin, USA). Indian media had then not reached the stage that it has now.
Yes, one did not welcome demolition and riots taking place. They were hardly a healthy sign of Indian democracy and secularism. But to project the same as reflective of Hindu “terrorism” was a biased approach. It was not possible to accept this. Since then, though time and now, Muslims and other minorities have been targeted by “Hindu extremist elements,” this scribe has repeatedly questioned they are being labeled as terrorists, and these incidents spelling the end of Indian secularism.
First, the elements who participated in demolition and riotous violence against Muslims did not represent a significant percentage of the population of Hindus in this country. If each and every Hindu had participated in those incidents, India would not have remained home to the second-largest population of Muslims in the world. Secondly, in demonstrations protesting against communal violence, the majority of those raising their voice are non-Muslims. Even when riots took place during the phase of Babri Masjid’s demolition, research has indicated numerous instances of Muslims being protected by Hindus from rioters.
One has no regrets to this day of having fearlessly written and spoken (for local television in Wisconsin) in defense of Indian secularism as well as questioning their labeling of select communities as terrorists. Yes, initially, not many accepted this stand easily. But, give a thought, what else have 28 years since demolition proved? After 1992, though communal attempts have been made now and then, the country has not witnessed nation-wide riots of that nature.
In addition, following 1992, initially, several anniversaries of demolition passed amidst tension and fear of December 6 being marked by communal violence. Gradually, this subsided and may have said to have died away. It isn’t as if attempts are not being made by extremist elements to keep Ayodhya-issue alive and inflammatory. But the majority are no longer interested in being taken for a ride by communal rhetoric over Ayodhya.
The manner in which December 6 has passed recently may be viewed as a major landmark with respect to the significance of Indian secularism and democracy. Not much importance needs to be given to silence marking this date. At present, undeterred by Covid-phobia, farmers are determined to assert their stand and have their way regarding the withdrawal of controversial agricultural laws passed by the government. Equally significant is the presence of numerous outlets of communication through which the voice of farmers is spreading across the country and the world. Clearly, the nature of farmers’ protest symbolizes strength always held by Indian democracy and secularism.
Howsoever hard extremist elements try exploiting “religious” issues to communalize the atmosphere, their impact cannot last forever. Ultimately, what carries the greatest significance are concerns of people at grass-roots. These defy wrong notions ever held about Indian secularism as well as terrorism linked with Islam, Hinduism, and Sikhism.
Even common Indians have begun understanding political use made of certain religious issues by leaders to create tension. The same may be said about a few states’ designs to prevent inter-religious marriages. The attempt is being made to overshadow religious and matrimonial rights embodied in the Indian Constitution by making noise about the so-called inter-religious marriages, labeled as “love-jihad” by right-winged, communal elements. Who knows, if an individual’s religious and matrimonial rights are being questioned today, dress-codes and other practices may start being lashed at sooner or later.
Whether it is the hype about Ayodhya-issue, love-jihad, or farmers’ protest being viewed in certain quarters along negative lines, the objective appears to be the same; directed at communal polarization along religious and other lines. Initially, an attempt was also made to add a communal touch to the spread of Covid-19. Besides, a tainted approach was used in assuming the poor were likely carriers of this virus. Thankfully, however vicious the virus be, it hasn’t let its tentacles be marked by such communal and discriminatory bias.
Interestingly, as 2021 steps in, issues mentioned in the preceding paragraph seem to barely figure among key features, while saying farewell to 2020. Rather, just as the year began with Shaheen Bagh moving in from 2019 to 2020, farmers’ protest is rolling into the coming year. Each passing day is marked by farmers’ protest gaining in strength and numbers. The apex court has asked the government to put farm laws on hold. This move is suggestive of constitutional features being accorded the importance, the Supreme Court is expected and also authorized to give.
People do not resolve to take to streets and participate in peaceful demonstrations without any rhyme or reason. The support they receive from across the world is certainly suggestive of people elsewhere identifying themselves with their demands and needs. Such was the case with Shaheen Bagh and the same is reflected in the farmers’ protest. Equally important is the hard-core reality of two strong demonstrations surfacing within less than a year and with their nuclear-point being focused on and around the capital city. Their call has been and is being echoed by people cutting across regional, religious, and also economic lines. Clearly, this is suggestive of voices being forced to assert themselves to nearly the stage of a revolution when their rights are nearing the stage of being practically ignored. Indians are asserting their democratic and secular rights as well as duties.
Communal bomb linked with the demolition of Babri Masjid has been defeated substantially. Secularism, feared to be endangered 28 years ago, has down the years only gradually but definitely more openly displayed its strength through people’s voices. Hopefully, 2021 is marked by the victory of protestors at Shaheen Bagh and that of farmers. Democracy demands this!