Believers of the world, unite!
Not only Hinduism, Christianity is equally under threat from the forces
of a godless, selfish and aggressive culture
BY Averthanus L. D’Souza
India
appears to be plagued by the resurgence of religious fundamentalism. The
unfortunate aspect of this resurgence is that it is not limited to intellectual
discourse, but has degenerated into physical violence and systematic attacks on
people and institutions perceived to have views which are not in conformity with
those of the proponents of fundamentalist convictions.
At the very core of Indian civilisation is the spirit
of tolerance and non-violence. Indian history, for as far back as it goes, is
witness to this spirit of acceptance of differences, whether linguistic,
cultural, religious or ethnic. No other comparable civilisation can boast of a
society as multi–cultural, multi–ethnic, multi–linguistic and multi–religious as
India. Modern secular
societies are post-industrial revolution and have emerged out of the conflicts
of industrial disputes and global wars. India’s secular character, on the
contrary, is inherent in its cultural identity.
Even a cursory glance into
Indian history shows that this society always accepted influences and ideas from
all over the world. Apart from these cultures which became indigenous to India,
there were widely differing ethnic, linguistic, religious and cultural groups
which constituted Indian society, even before the influx of external influences.
Indian society was never (and even now, is not) homogeneous ethnically,
linguistically, religiously or culturally. Tribal animism, Buddhism, Jainism,
Sikhism and other distinct religio-cultural realities are as much an integral
part of Indian society as Hinduism. Even Hinduism is not a homogeneous,
monolithic religious entity. There is no orthodoxy in Hinduism; nor is there a
central religious authority which determines and promulgates what is orthodox or
not. Hinduism embraces all shades of belief from atheism to pantheism; from
strictly individual and personal dharma to collective bhakti.
This open and eclectic society, which accepts widely
differing intellectual, spiritual and ritual realities, is a model of what a
secular society should be. Indian secular society should make every Indian proud
of being Indian. The recent trend of intolerance and violent dissent, therefore,
is not only regrettable; it is also totally alien to what constitutes Indian
culture. What then is
the reason for the rise of religious intolerance?
The first hypothesis is that
the real reason for the intolerance is not purely religious. A very
insignificant religious minority likes the Christians, who are not more than 2.4
per cent of the total population of India cannot possibly pose a threat to the
religious majority in terms of conversions. The factual situation is that the
proportion of Christians has in fact declined from 2.8 per cent in 1947 to 2.4
per cent today. Therefore, the attack on Christians and Christian institutions
on the grounds that they are forcing conversions is totally untenable.
The existence of
educational, social and health institutions cannot possibly pose a threat to the
religious convictions of the Hindus. On the contrary, there is intense pressure
on Christian educational and health institutions to admit the children of Hindu,
Sikh, Jain, Parsi and other religious groups.
The bogey of forced
conversions cannot survive logical scrutiny. Therefore, we have to look
elsewhere for the motives for the attacks against Christian institutions and
personnel. The second
hypothesis is that the motives of the fundamentalists are social and economic.
The real reason that there are concerted attacks against Christians and
Christian institutions is that Christians preach and propagate the idea of the
dignity of all human beings as children of God. This means that all persons are
equal and deserve to be respected as equals. This doctrine is not palatable to
some persons who still firmly believe that men are not created equal, but that
some men belong to a lower status and are destined to serve people of a higher
caste. This social inequality is given religious sanction, and any attempt to
disturb this situation is a threat to those who stand to benefit from this
inequality. It is no secret that Indian society is firmly based on the caste
system, which the fundamentalists are striving to preserve at any cost. They
feel threatened by the social doctrine, which challenges this age–old system of
social inequality. Christianity is the embodiment of the doctrine of the
equality of all men and women, notwithstanding that even some Christians fail to
live up to this doctrine. Hence, Christianity poses a threat to the
fundamentalists.
The
third hypothesis is that fundamentalism is a reversion to tradition when
modernity poses a threat to social systems. It is a well–accepted sociological
phenomenon that when a society or a community of people cannot withstand the
pressure of change, it seeks security in a reversion to traditional values and
ways of doing things. Rituals are an important aspect of this blanket of
security. Hence, fundamentalist movements flaunt symbols and rituals to assert
their identity. This explains the widespread use of the trishul and the
provocative display of the saffron flag to herald the fundamentalist resistance
to change.
This
reversion to tradition by the Hindu fundamentalists is also displayed in the
pseudo–swadeshi movement on the economic front. The fundamentalist swadeshi
movement is not the swadeshi movement of Mahatma Gandhi. It is a distortion of
Gandhi’s concept of swadeshi. Gandhi’s swadeshi movement was intended to build
up self–reliance in India’s industry, and to reverse India’s dependence on goods
and services provided from outside. It was necessary under the circumstances of
colonial exploitation.
The fundamentalist swadeshi movement, however, is a
blind opposition to anything and everything that is not Indian. The fact
remains, however, that the economic context has changed since the time of Indian
independence. The fundamentalist swadeshi movement is an anachronism in today’s
global and interdependent world.
Unfortunately, the Hindu fundamentalists equate
globalisation with Christianity and its social values. This is a totally
distorted view of Christianity. Christianity does not stand for any particular
economic system; nor does it represent any geopolitical ideology. Christianity
has serious concerns about some of the negative aspects of globalisation and the
competitive theory of economic development. It is a totally misguided
enthusiasm, which drives Hindu fundamentalists to attack Christians on the
mistaken belief that Christianity is responsible for the negative consequences
of globalisation.
Hindu fundamentalists are propagating the view that Christianity is posing a
threat to traditional Indian social values. This charge is patently false.
Christianity does not represent modern western social or cultural values.
Christianity transcends social and cultural systems. Christianity is at home in
any cultural context; and is indigenous to all social systems and cultural
climates. However, it comes into conflict with only those systems which deny the
fundamental dignity of the human person. It needs to be strongly reiterated that
Christianity is built upon the fundamental value that every single person is
created by God in His own image and likeness. Any society or culture which
transgresses this principle stands in opposition to Christianity. Any social
system, which denies, either in theory or in practice, the fundamental dignity
of the human person, stands in conflict with Christian principles.
The value system, which is
prevalent in the western world today, has emerged out of a culture of
competitiveness and aggressive individualism. It is a form of economic
Darwinism. It is the new face of post-industrial colonialism. It has given rise
not only to economic competition, but is also responsible for the mad rush for
military superiority. The limited resources of the earth are being wrongly
harnessed to build weapons of mass destruction instead of being invested in
promoting human development. It is an insanity of modernism that urgently needs
to be reversed.
These values are totally un-Christian. For the Hindu fundamentalists to infer
that the spirit of aggressiveness and individualism is derived from Christianity
is totally erroneous.
The post–industrial culture has also resulted in the degradation of family
values. Women, and even children, are treated as mere commodities to be
exploited. The family as the basic unit of a healthy society is under tremendous
pressure because of the rampant individualism of an economic system based on the
principle of the survival of the fittest.
This is a cultural aberration, which is as abhorrent
to Christianity as it is to traditional Hinduism. However, it has to be
acknowledged that this culture is NOT the result of any religion. It is the
outcome of a culture which has divested itself of religious and moral values.
For the Hindu
fundamentalists to aver that Hinduism is under threat from Christianity is to
completely misunderstand the sociological processes underway in today’s world.
The fact is that not only is Hinduism under threat, but that Christianity is
equally under threat from the forces of a godless, selfish and aggressive
culture. Instead of mobilising its energy to fight Christianity, enlightened
Hindus should join forces with Christianity to reverse the unfortunate trends
which are adversely affecting modern society.
This has to be done in a spirit of dialogue and mutual
understanding – not in a spirit of confrontation and aggressiveness. The need of
the hour is for all religions to pool their resources to create a truly humane
society, which works for the proper human development of all humankind.
Inter–religious rivalry is misguided and inappropriate.
Instead of religious
confrontation, the ills of modern society call for more inter–religious dialogue
and a common quest for appropriate remedies. After all, all religions represent
the highest aspirations of their adherents. This is a common endeavour. If all
the forces of good are harnessed, there is hope still for the regeneration of
the social order.
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