20.

Multiculturalism
Contents
1 Multiculturalism Meaning ......................................................................................................................3
1.1 Definitions .......................................................................................................................................4
1.2 Examples .........................................................................................................................................4
1.3 Goals of Multiculturalism ................................................................................................................4
2 Theories of Multiculturalism ..................................................................................................................4
2.1 The Melting Pot Theory ..................................................................................................................5
2.2 The Salad Bowl Theory ....................................................................................................................5
3 Characteristics of a Multicultural Society ..............................................................................................6
4 Advantages of Multiculturalism .............................................................................................................6
5 Disadvantages of Multiculturalism .........................................................................................................7
6 Multiculturalism in India ........................................................................................................................7
6.1 Historical Background .....................................................................................................................8
6.2 Multicultural Aspect of Constitution of India .................................................................................8
6.3 Problems posed by Multiculturalism ..............................................................................................9
6.4 Multiculturalism and States ..........................................................................................................10
7 Diversified aspects of Multiculturalism in India ...................................................................................10
7.1 Regionalism in The Indian Context ...............................................................................................11
7.1.1 Reasons ..................................................................................................................................11
7.1.2 Types/Forms of Regionalism or Regional Movements ..........................................................13
7.1.3 Impact of Regionalism ...........................................................................................................14
7.1.3.1 Positive Impact ...............................................................................................................14
7.1.3.2 Negative Impact .............................................................................................................14
7.1.4 Way Forward..........................................................................................................................15
7.2 Religion- The Most Contentious Aspect of Multiculturalism ........................................................15
7.2.1 Minority Rights and Nation Building .....................................................................................15
7.2.2 Communalism ........................................................................................................................16
7.2.2.1 Introduction ....................................................................................................................16
7.2.2.2 What is Communalism?..................................................................................................16
7.2.2.3 Factors Responsible for The Growth of Communalism in India.....................................17
7.2.2.4 Communal Riots .............................................................................................................18
7.2.2.5 Conclusion ......................................................................................................................19
 7.2.3 Secularism ..............................................................................................................................20
7.2.3.1 Meaning of Secularism ...................................................................................................20
7.2.3.2 Difference Between Western Concept of Secularism and Indian Secularism ...............20
7.2.3.3 Distinctive Features of Indian Secularism ......................................................................21

1 Multiculturalism Meaning
• The term multiculturalism is used to describe a society in which different cultures can coexist. It
signifies attempts to balance diversity against cohesion. Multiculturalism not only recognizes cultural
diversity, but also advocates that such differences should be respected and publicly affirmed.
• It maintains respect for cultural differences and does not favor assimilation of minority culture into
the dominant one. Instead of seeking a melting pot in which minority groups assimilate into the
majority culture, multiculturalism uses metaphors like salad bowl or glorious mosaic where the
minorities can maintain their distinctiveness.
• From the multiculturalism perspective, the public policy should not aim for standardization of
cultural forms or any type of uniformity or homogeneity, but instead, heterogeneity should be
maintained.
• It is important to know culture and identity from which the idea of multiculturalism flows. In a
macro sense, culture is the way of life for people, their values, beliefs and practices. Culture, thus,
encompasses tradition, religion, language, moral principles and social norms. The concept of
culture is central to multiculturalism.
➢ Identity is a sense of unique and separate selfhood and sees individuals embedded in a
particular culture or social context.
➢ Identity may be multiple like gender, religion, ethnicity etc. Identity is equated with difference
as awareness of difference further magnifies an individual’s sense of identity.
• Apart from the above-mentioned categories, multiculturalism has been used as an overarching term
to signify the political and moral claims of other marginalized groups like women, people with
special abilities and LGBT (Lesbian, Gay, Bisexual and Transgender).
• Multiculturalism is not restricted to claims of culture and identity alone, instead, it is also a matter of
political power and economic interest since it involves demands to rectify political and economic
disadvantages suffered by people due to their membership of a marginalized group.

1.1 Definitions
• “Multiculturalism is a term that has come to serve as shorthand for a host of different and not
necessarily related cultural and educational issues. Arguments relating to gender studies, ethnic and
racial studies, affirmative action, freedom of speech on campus, compromise and corruption among
educational administrators have all been aired under the title, multiculturalism.”— A. E. Barnes
• “With racial and ethnic diversity increasing across the nation as a result of increased immigration,
educational leaders were keen to embrace multiculturalism.”— Diane Ravitch
1.2 Examples
1) Canada: This country officially adopted multiculturalism in 1971. It is based on the principle of ius
solis or (the right of citizenship by birth). Further, the Multiculturalism Act of 1988 gives all
members of Canadian society the freedom to preserve and share cultural heritages and encourages
protection and enhancement of their ancestral languages. It also asks all federal agencies to
promote practices ensuring equal employment opportunities and advancement therein.
2) Australia: It sees itself as a country of immigrants. Multiculturalism, in this nation too is based on the
right of citizenship by birth. Easy access to the naturalization process and citizenship for immigrants
has been established long ago. The government believes multiculturalism to have strengthened the
Australian society.
• Sweden: Different from the above examples, Sweden operates by ius sanguinis or (right of blood),
which extends the right of citizenship only if one or both parents are citizens of the country.
However, the procedures of naturalization here are easier.

1.3 Goals of Multiculturalism

2 Theories of Multiculturalism
In sociology, multiculturalism describes the manner in which a given society deals with cultural diversity.
Based on the underlying assumption that members of often very different cultures can coexist
peacefully, multiculturalism expresses the view that society is enriched by preserving, respecting, and
even encouraging cultural diversity. In the area of political philosophy, multiculturalism refers to the
ways in which societies choose to formulate and implement official policies dealing with the
equitable treatment of different cultures. Various theories have been developed for multiculturalism.
The two primary theories or models of multiculturalism as the manner in which different cultures are
integrated into a single society are best defined by the metaphors commonly used to describe them—
the “melting pot” and the “salad bowl” theories
2.1 The Melting Pot Theory
• Melt Together: Theory assumes that various immigrant groups
will tend to “melt together,” abandoning their individual
cultures and eventually becoming fully assimilated into the
predominant society.
• American Example: Typically used to describe the assimilation
of immigrants into the United States, the melting pot theory is
often illustrated by the metaphor of a foundry’s smelting pots
in which the elements iron and carbon are melted together to
create a single, stronger metal—steel.
• In 1782, French-American immigrant J. Hector St. John de
Crevecoeur wrote that in America, “individuals of all nations
are melted into a new race of men, whose labors and posterity will one day cause great changes in
the world.”
Criticism: The melting pot model has been criticized for reducing diversity, causing people to lose their
traditions, and for having to be enforced through governmental policy. For example, the U.S. Indian
Reorganization Act of 1934 forced the assimilation of nearly 350,000 Indigenous peoples into American
society without any regard for the diversity of their heritages and lifestyles.

2.2 The Salad Bowl Theory

• A more liberal theory of multiculturalism than the melting
pot: The salad bowl theory describes a heterogeneous
society in which people coexist but retain at least some of
the unique characteristics of their traditional culture.
• Like a salad’s ingredients: Different cultures are brought
together, but rather than coalescing into a single
homogeneous culture, retain their own distinct flavors.
• Example: In the United States, New York City, with its many
unique ethnic communities like “Little India,” “Little
Odessa,” and “Chinatown” is considered an example of a
salad bowl society.
• Unity in Diversity: The salad bowl theory asserts that it is
not necessary for people to give up their cultural heritage
in order to be considered members of the dominant society. For example, African Americans do not
need to stop observing Kwanzaa rather than Christmas in order to be considered “Americans.”
Criticism: On the negative side, the cultural differences encouraged by the salad bowl model can divide
a society resulting in prejudice and discrimination. In addition, critics point to a 2007 study conducted by
American political scientist Robert Putnam showing that people living in salad bowl multicultural
communities were less likely to vote or volunteer for community improvement projects.
3 Characteristics of a Multicultural Society
1) Diversity: Multicultural societies are characterized by people of different races, ethnicities, and
nationalities living together in the same community. In multicultural communities, people retain,
pass down, celebrate, and share their unique cultural ways of life, languages, art, traditions, and
behaviors.
2) Instilling the values among children: The characteristics of multiculturalism often spread into the
community’s public schools, where curricula are crafted to introduce young people to the qualities
and benefits of cultural diversity.
➢ Though sometimes criticized as a form of “political correctness,” educational systems in
multicultural societies stress the histories and traditions of minorities in classrooms and
textbooks.
➢ A 2018 study conducted by the Pew Research Center found that the “post-millennial” generation
of people ages 6 to 21 are the most diverse generation in American society.
Examples: Far from an exclusively American phenomenon, examples of multiculturalism are found
worldwide.
➢ In Argentina, for example, newspaper articles, and radio and television programs are commonly
presented in English, German, Italian, French, or Portuguese, as well as the country’s native
Spanish. Indeed, Argentina’s constitution promotes immigration by recognizing the right of
individuals to retain multiple citizenships from other countries.
➢ Canada’s Multiculturalism: As a key element of the country’s society, Canada adopted
multiculturalism as official policy during the premiership of Pierre Trudeau in the 1970s and
1980s. In addition, the Canadian constitution, along with laws such as the Canadian
Multiculturalism Act and the Broadcasting Act of 1991, recognize the importance of multicultural
diversity. According to the Canadian Library and Archives, over 200,000 people—representing at
least 26 different ethnocultural groups—immigrate to Canada every year.

Concept Check
Q. Language, dress, stories, food, music and dance are part of everyone's _____
A. Culture
B. Government
C. Education system
D. Social interaction
E. None of the above
Answer- A

4 Advantages of Multiculturalism
1) Adaptability: A person living in a multi-cultural society is easily adaptable to new situations. In
these societies, every individual develops a sense of understanding to people who may have
completely different set of beliefs and sometimes controversial beliefs. When a person is used to an
ever-changing society, changes in other fields of life such as work and education are easily
adopted.
2) Open Mindedness: The concept of racism substantially reduces when living in a multi-cultural
society. The core issues of racism are due to following the ideologies of the ancestors without
understanding the real situation. Once a person starts living amongst different cultures, the person
would automatically understand why people behave in certain ways.
3) Supportive Environment: Living in a single belief system would mean that doing anything different
would go against the system. There are several cultures that strongly believe that homosexuality is
a sin and people who are homosexual are abandoned by their community. When living in a multi-
cultural society, a community that does not have the same belief system would help in
understanding and supporting the abandoned individual.
4) Fascinating: One thing about the global village is that everything they do is interesting. The various
counters are a bouquet of what the world is like. The carnivals, food festivals and celebrations are
always fun and entertaining and learning.
5) Culture of Food: The major advantage of living in a multi-cultural society is that one can taste
different cuisines without travelling. The Biryani, Thai green curry, shawarma, shepherd’s pie
Turkish grill at the global village where all an amazing encounter.

5 Disadvantages of Multiculturalism
1) Disappearance of culture: When multiple cultures live together the chances of adapting other
convenient cultures highly increase which may result in erasing an entire culture. The Khmer culture
of Cambodia adopted Theravada Buddhism over years erasing the existence of Khmer.
2) Increase of hatred: When two controversial cultures exist in the same area the chances of abuse,
threats and violence is high. The communities may try to prove one another wrong or one above
the other leading to power issues and increase in hatred such as the religion in Israel between
Palestinian and Jewish causing several causalities.
3) Host society may be affected: The culture of the host society is considerably diluted by
multiculturalism. The immigrants may or may not work for the benefit of the host society which
may be a threat to the host society.
4) Offence: If the cultures one lives in is not completely understood, the chances of offending
someone is high. In certain cultures, women should not be touched by a male apart from their
husband. When a person that greets with a hug would be an offender if he does not understand
how the other culture behaves.

6 Multiculturalism in India
Multicultural concerns have long informed India’s history and traditions, constitution, and political
arrangements. Much of the writings on Indian history, culture and politics are marked by some kind of
multicultural concern.
The central question in any discussion of multiculturalism in contemporary India is how a vast, multi-
ethnic country – in terms of religion, language, community, caste, and tribe – has survived as a state
in conditions of underdevelopment, mass poverty, illiteracy, and extreme regional disparities.

6.1 Historical Background

1) India - A Cradle of Civilization: India is the second most populous country (population now over a
billion) after China, and socially and culturally the most diverse in the world. Formed over many
thousands of years as a country of immigrants who brought their own cultures and traditions,
India’s diversity is proverbial.
2) India - Abode of Different religions: Although predominantly inhabited by “Hindus” (79.80 per
cent) who are regionally rooted, plural in beliefs and practices, and divided by castes and languages,
India’s population also includes a large proportion of Muslims (14.23 per cent), Sikhs (1.72 per
cent), Buddhists (0.70%), Christians(2.30 per cent), and Jains(0.27 per cent).
3) The diversity is coupled with enormous cultural diversity: It is based on factors like language,
caste, and ethnicity. There are 114 spoken languages in this country, of these 22 were spoken by
more than one million people. The state lists 630 communities as Scheduled Tribes. There is
diversity even among these groups and many of the identified communities are said to be internally
heterogeneous, comprising several smaller different tribes.
4) The Multi-Religious and Multicultural Character of the Indian Society: It is deeply rooted in history
from the pre-independence period. The Independence movement against a colonial regime sought
to unite the nation through its culturally diverse people together towards a nationalist goal.
5) India - Theatre of Multiple Languages: It is the home of some hundred languages and dialects and,
so far, eighteen languages have been “officially” recognized and placed under the Eighth Schedule
of the Indian Constitution.
➢ There are, however, sizeable sections of the population, most notably in the North-East, who
are a majority in their locality but whose first language is not yet “officially” recognized.
➢ Most of the states have some dominant ethno-linguistic and ethno-religious groups (Punjab,
Jammu and Kashmir, North-East), although within each of them there are religious and linguistic
minorities.
6) Quest for National Identity: Freedom movement was a struggle for acquiring a national identity. It
sought to unify the groups belonging to various religious and cultural groups within a nationalist
fold. During the course of the nationalist struggle many culturally diverse groups were jointly and
gradually consolidated on a nationalist platform.
7) Fight for Identity: India’s social and cultural landscape is dotted with various movements towards
statehood rooted in identity searches for communities. There are such movements as Harit Pradesh
in western Uttar Pradesh, Vindhyachal in Madhya Pradesh, Telengana in Andhra Pradesh,
Vidarbha in Maharashtra, Kodagu in Karnataka, Gorkhaland and Kamtapuri in West Bengal, and
Bodoland in Assam.

6.2 Multicultural Aspect of Constitution of India

1. The Indian Constitution can be said to be a multicultural document in the International Journal on
Multicultural Societies (IJMS), sense of providing for political and institutional measures for the
recognition and accommodation of the country’s diversity.
2. Fundamental Rights: The Indian Constitution makes the conservation and cultivation of such rights
the fundamental rights of every citizen of India.
 ➢ Article 29 (1): says that any section of the citizens of India having a distinct language, script or
culture of its own shall have the fundamental right to conserve the same.
➢ This means that if a cultural minority wants to preserve its own language and culture, the state
cannot by law impose on it any other culture belonging to the local majority. Both religious
and linguistic minorities are protected by this provision. The constitution also defines a positive,
directional role for the state in this respect.
➢ Article 29 (2): forbids any discrimination against any citizen on the basis of religion, race,
caste, or language in the matter of admission into educational institutions maintained or aided
by the state.
➢ As far as the institutional means of protection and cultivation of minority culture is concerned,
Articles 29 (1) and 30 (1) stipulate that minorities can establish and administer educational
institutions of their own choice, and the state cannot compel them to attend institutions not
to their liking. The Supreme Court, in a series of judgments over the years, has expanded the
scope of those provisions.
3. Instruction in Mother Tongue (350 A): The constitution directs every state (federal unit) to provide
adequate facilities for instruction in the mother-tongue at the primary stage of education of
children belonging to linguistic minority groups and empowers the President to issue proper
direction to any state (Article 350 A).
4. Unity in Diversity- Theme of Constitution: When India attained independence in 1947, the political
leadership and the framers of the Constitution kept this diversity in view while deliberating a
framework that would provide for an amalgamated yet culturally a diverse nation-state that is
based on the principle of unity in diversity.

6.3 Problems posed by Multiculturalism

India’s experiment with creating political unity out of unequal and diverse social order has not been
without problems. Multiculturalism poses various problems like,

1. Entrenchment of Identities: In the post-independence period the identities of language, religion,

caste, and tribe have been used and appealed increasingly for the mobilization of political support so
much so that these diversities have acquired a sharp political presence and have become
instruments of adversarial politic.
2. Myopic Vision of Indians: It is pointed out that Indians see themselves first and foremost as
members of a caste, tribe, village, and religion. These community identities constitute people’s self-
understanding and shape their social and political choices.
3. Ever-going Conflicts: Even after so many years of independence, social and political conflicts around
the issues of religion, caste and tribe-based community identities have not diminished. On the other
hand, social conflicts have increased and so have incidents of communal violence.
➢ There is a demand for caste census and caste based Khap Panchayats are active in some states.
All these pose tremendous challenges to our polity and society.
4. In the Indian context: Bhargava has identified three problems with multiculturalism in so far as
identity is concerned.
➢ Overemphasis on identity may be exclusive in the sense of excluding people or “others” from an
essential identity.
➢ Encouragement of culture particularity deepens divisions and undermines the “common
foundation for a viable society”.
➢ It may result in curbing individual freedom by advocating “aggressive community power over
individual freedom”, and thus corroding the values of liberal democracy.
6.4 Multiculturalism and States
1. Strong federal character: The strength and viability of the Indian federation in accommodating
diversity is illustrated by the creation of three new states – Chhattisgarh (carved out of Madhya
Pradesh), Jharkhand (carved out of Bihar), and Uttaranchal (carved out of Uttar Pradesh).
2. Masterstroke - State’s Creation: The formation of states on the basis of language was a pledge and
a demand of the anti-colonial nationalist movements. The Indian National Congress (INC), as the
main party of independence, from the beginning of the 1900s began to encourage the idea of
linguistic states to obtain a better deal for ethnic groups, and officially endorsed the demand as
early as 1920 when it reorganized its units on the basis of linguistic regional boundaries.
➢ The INC’s cultivation of support for ethnic groups also strengthened its bases. The essence of
the nationalist pledge in this respect was to reorganize the Indian State after independence on
the basis of linguistic reorganization of the country’s territory.
➢ This encouragement led to an awakening among various nationalities and ethnic groups of the
desire for self-rule and identity prior to independence. Many of the post-independence
movements for statehood had their origins in this pre-independence phase. The statehood
movements thus enjoy some kind of prior legitimacy.
➢ In the beginning (1950) there were twenty-seven states of differential status and powers, which
were reduced by the first major territorial reorganisation in 1956 to fourteen with equal
powers and functions.
3. Formation of States: The first state created in recognition of the linguistic principle in the post-
independence period was Andhra Pradesh (Telegu language, 1953), and that after its legendary
leader Sri Ramalu’s fast unto death. This prompted the Government of India to form the States
Reorganization Commission in 1953 and, on the basis of its recommendations, to pass the famous
States Reorganization Act of 1956.
4. Ethno-regional or linguistic Basis of formation: The basis in the first major reorganization of states
in 1956 was strongly linguistic: federal units were created to corresponded largely with linguistic
boundaries. Since 1956, the formation of new federal units in India has remained more or less a
continuous process. The basis for state creation has been ethno-regional or linguistic.
➢ In the 1950s and 1960s, the linguistic factor played the most determining role with the sole
exception of the creation of Punjab (1966) in which it was combined with religion. In the 1970s,
India’s north-east (now comprising seven federal units) became the area of major state
reorganization, giving birth to three new states as political recognition of tribal identity.

7 Diversified aspects of Multiculturalism in India

• Ascriptive Identity: Community identity is based on birth and ‘belonging’ rather than on some
form of acquired qualifications or ‘accomplishment’. It is what we ‘are’ rather than what we have
‘become’. We don’t have to do anything to be born into a community – in fact, no one has any
choice about which family or community or country they are born into. These kinds of identities
are called ‘ascriptive’ – that is, they are determined by the accidents of birth and do not involve
any choice on the part of the individuals concerned. It is an odd fact of social life that people feel a
deep sense of security and satisfaction in belonging to communities in which their membership is
entirely accidental.
 ➢ Perhaps it is because of this accidental, unconditional, and yet almost inescapable belonging
that we can often be so emotionally attached to our community identity. Expanding and
overlapping circles of community ties (family, kinship, caste, ethnicity, language, region or
religion) give meaning to our world and give us a sense of identity, of who we are. That is why
people often react emotionally or even violently whenever there is a perceived threat to their
community identity.
➢ Universal Feature: A second feature of ascriptive identities and community feeling is that they
are universal. Everyone has a motherland, a mother tongue, a family, a faith… This may not
necessarily be strictly true of every individual, but it is true in a general sense. And we are all
equally committed and loyal to our respective identities.
• Fostering Animosity: Each side in the conflict thinks of the other side as a hated enemy, and there
is a tendency to exaggerate the virtues of one’s own side as well as the vices of the other side.
Thus, when two nations are at war, patriots in each nation see the other as the enemy aggressor;
each side believes that God and truth are on their side. In the heat of the moment, it is very hard for
people on either side to see that they are constructing matching but reversed mirror images of each
other.
The Manifestation of ascriptive identities turning into major issues is seen in the form of Regionalism
and Religion which are discussed below.

7.1 Regionalism in The Indian Context

• The term “regionalism” is defined as “feeling of oneness and loyalty shown by people towards
their own region”.
• It is an expression of a common sense of identity and purpose by a group of people within a
geographical region, united by its unique language, culture, traditions, economic development,
etc.
• In the Indian context generally the term regionalism has been used in the negative sense.
• The roots of regional consciousness in India can be found in colonial policies, administration and
structures.
• The British created a modern economic infrastructure according to its needs for the market and
raw materials, completely neglecting some regions, giving way to economic disparities and
regional imbalances.
• Historically, the Indian national movement furthered a pluralistic idea of India. For instance-
recognizing the importance of language as a binding force, Indian National Congress demanded
constituting political units on linguistic basis.

7.1.1 Reasons
• Geographical Factor: The territorial orientation based on geographical boundaries relates to the
inhabitants of a particular region, which are symbolic, at least in the Indian context, because of
the linguistic distribution along geographic boundaries.
o The topographic and climatic variations, along with differences in the settlement
pattern, induce in people the concept of regionalism. Tribal people living in forests depend on it
for food, shelter, and other needs, and they have a different lifestyle from the rest of the
population.
• Historical Factors: In the Indian scenario, the historical or cultural factors may be considered the
prime components of the phenomenon of regionalism.
o Ancient phase of history: India was largely ruled by regional kingdoms. E.g. Cholas and Pandyas
of South India and Satavahanas of Andhra.
o Medieval India: India was ruled by kings who belonged to various sections of religions. There
were numerous governors who ruled the smaller provinces and had their own autonomy and
culture. E.g. Rajput, Marathas.
o British rule in India: Policy of divide and rule, encouraged the regional differences. Autonomy
and concessions to numerous princely states. They fought wars by using one king against
another. E.g. Carnatic wars.
o The historical and cultural components interpret regionalism by way of cultural heritage,
folklore, myths, symbolism, and ancient tradition. The most striking example is that of Dravida
Kazhagam (DK) and the Dravida Munnetra Kazhagam (DMK) in Tamil Nadu and Shiv Sena in
Maharashtra and Telugu Desham (TDP) in Andhra Pradesh.
o People of a particular cultural group also derive inspirations from the noble deeds and glorious
achievements of the local heroes. Nevertheless, there are sudden political and economic
realities that can be covered under the gamut of historical and cultural factors.
• Cultural and Religious Factors:
o Southern India (home of Dravidian cultures), which is itself a region of many regions, is evidently
different from the north, the west, the central and the north-east. Even the east of India is
different from the North-East of India comprising today seven constituent units of Indian
federation with the largest concentration of tribal people.
o Past Traditions: Reverence of historical local leaders by the local people.
o Eg. Shivaji in Maharashtra, Maha Rana Pratap in Rajasthan, Lachit Borphukan of Assam.
• Caste and Region:
o The caste system and religion in Indian society play only a marginal role in causing regionalism.
Only when caste is combined with linguistic preponderance or religion it may cause the regional
feeling. In the like manner, religion is not so significant except when it is combined with linguistic
homogeneity or based on dogmatism and orthodoxy or linked with economic deprivation.
o However, regionalism is usually a secular phenomenon in a relative sense, and it can cross-cut
the caste affiliation or religious loyalties. For e.g., The differences based on religion have led to
the creation of Pakistan. Similarly, the violent demand for an independent country of Khalistan
was raised by Sikhs in the 1980s.
o These economic factors cause problems between regions. E.g. formation of states like Jharkhand
and Telangana were based on lack of development
• Economic Factors:
o In the present times, uneven developments in different parts of the country may be construed
as the prime reason for regionalism and separatism.
o Economic policies have led to regional imbalances and wide economic disparities among
various regions resulting in discontentment among them.
o There are certain regions in the country where industries and factories have been
concentrated, educational and health facilities are sufficiently provided; the communication
network has been developed, rapid agricultural development has been made possible.
For example, the lack of development was the reason for the formation of states like Jharkhand
and Telangana.
 o But there are also specific areas where the worth of independence is yet to be realized in terms
of socio-economic development.
• Political-Administrative Factors:
o Political parties, especially the regional political parties as well as local leaders, exploit the
regional sentiments, regional deprivation and convert them to solidify their factional support
bases. e.g. TDP (Andhra Pradesh), DMK (Tamil Nadu), Akali Dal (Punjab).
o They give place to the regional problems in their election manifesto and promise for political
and regional development.
• Linguistic Factors:
o India has 22 official languages that is recognized by the constitution. But there are around 1600+
mother tongues in India. The mother tongue of a person creates a profound attachment to his
own language and hence the identity of belonging also develops. E.g. Bombay to Mumbai,
Bangalore to Bengaluru, and Madras to Chennai shows the affinity of people towards their
language.
o Hindi has been envisaged by the constitution to be promoted as a “Lingua Franca”. Indian
Government after independence has made efforts to promote Hindi. But there has been
widespread agitation against this move from non-Hindi speaking states. For Example, The Anti
Hindi agitations in southern states.
• Scarcity of Resources: Due to the scarcity of resources, which is shared by two or more regions,
often, the competition is fuelled by regional aspirations. Example – Cauvery water dispute
• Ethnicity Factors: India has many ethnic differences that formed the base for demands for political
autonomy and secession. E.g., based on their ethnic identity, the Nagas of Nagaland are demanding
a nation.
• Some Examples: For instance, in the creation of three new states in 2000, namely Chhattisgarh,
Uttaranchal and Jharkhand, language did not play a prominent role. Rather, a combination of
ethnicity based on tribal identity, language, regional deprivation and ecology provided the basis
for intense regionalism resulting in statehood. Currently there are 28 States (federal units) and 8
Union territories (centrally administered) within the Indian nation-state.

7.1.2 Types/Forms of Regionalism or Regional Movements

• Secessionism (Demand for Secession from the Indian Union): Secessionism is a form of regionalism
that involves militant and fundamentalist groups advocating a separation from India on the basis of
ethnicity or any other factor. E.g. NSCN (IM), Islamic fundamentalist groups in J&K, ULFA in Assam,
Khalistan movement.
• Separatism (Demand for Separate Statehood within the Indian Union): Separatism is a demand
for separate statehood within the Indian Union. This kind of sub-regionalism was validated by the
State Reorganization Act 1956. The most recent examples include the formation of Uttarakhand,
Jharkhand, and Chhattisgarh in 2000 and Telangana in 2014. E.g. Demands for the creation of
Bodoland in Assam; Gorkhaland for ethnic Gorkha (Nepali) people in West Bengal;
a Bundelkhand state (covering part of MP and part of UP) for promoting the development of the
region.
• Demand for Full Statehood: The union territories have been forwarding such demands like the NCT
of Delhi. E.g. Most of such demands have already been accepted. In 1971, Himachal Pradesh got the
status of a full state and thereafter Manipur, Tripura, Mizoram, Arunachal Pradesh (former NEFA)
and Sikkim got full statehoods.
• Autonomism (Demand for Autonomy): Since 1960’s, with the emergence of regional parties, the
demand for state autonomy has been gaining more and more strength due to the central political
interferences. E.g. the DMK in Tamil Nadu, Akali Dal in Punjab, Telgu Desham party in Andhra
Pradesh, Assam Gana Parishad in Assam, National conference in J&K and Forward Bloc in West
Bengal the have been continuously demanding a larger share of powers for the states.
• Demand for Regional Autonomy within a State: In some of the states, people belonging to various
regions have been demanding recognition of their regional identities. E.g. in J & K, the Ladakhis are
demanding a regional status.

7.1.3 Impact of Regionalism

7.1.3.1 Positive Impact

• Given the increasing uncertainty in the contemporary globalized world, regionalism has become
a source of identity among people. The accommodation of such identities is healthy for
maintaining the socio-cultural fabric of India. For Example, the Naga movement was to preserve
the distinct character of their proposed Nagalim.
• It further helps in the economic development of backward regions. For Example, demand for
Vidarbha in Maharashtra solely to deal with Economic distance present in the region.
• It has brought imbalanced regional development and regional issues to focus on and the
opportunity to solve them. The creation of new states like Uttarakhand had resulted in the fast
growth of it.
• It can lead to inter-group solidarity in a specific region. People belonging to a region may feel the
need to come together to protect their vested interests, setting aside their differences.eg. Tripura
Tribal Autonomous District Council that was formed in 1985 has served to protect an otherwise
endangered tribal identity in the state by providing a democratic platform for former separatists
and has reduced the bases of political extremism in the state.

7.1.3.2 Negative Impact

• It gives internal security challenges by the insurgent groups, who propagate the feelings of
regionalism against the mainstream politico-administrative setup of the country.
• Regionalism impacts politics as days of coalition government and alliances are taking place.
Regional demands become national demands, policies are launched to satisfy local demands, and
generally, those are extended to all pockets of the country. Hence national policies are now
dominated by regional demands.
• Violence is a very popular character of regionalism. To protect regional identity, people may take
violent means – Example Nellie massacre during the Assam movement.
• It impacts the ease of doing business. Due to regional aspiration, local people pass difficulties for
private investors to hire freely as per their own requirement private companies are often forced to
reserve jobs and contract only for local people son of the soil.
• It can give a leeway to external factors (E.g. terrorist groups, extremist groups) to get involved in
regional issues and create disruption by inciting the masses.
• It can be exploited and used for political leverage in order to garner votes.
7.1.4 Way Forward
• Respecting regional sentiments is not just a matter of creating States: This has to be backed up
with an institutional structure that ensures their viability as relatively autonomous units within a
larger federal structure. In India this is done by Constitutional provisions defining the powers of
the States and the Centre. There are lists of ‘subjects’ or areas of governance which are the
exclusive responsibility of either State or Centre, along with a ‘Concurrent List’ of areas where both
are allowed to operate.
➢ The State legislatures determine the composition of the upper house of Parliament, the Rajya
Sabha. In addition, there are periodic committees and commissions that decide on Centre-State
relations. An example is the Finance Commission which is set up every five years to decide on
sharing of tax revenues between Centre and States. Each Five-Year Plan also involves detailed
State Plans prepared by the State Planning Commissions of each state.
➢ On the whole the federal system has worked fairly well, though there remain many contentious
issues. Since the era of liberalization (i.e., since the 1990s) there is concern among policy
makers, politicians, and scholars about increasing inter-regional economic and infrastructural
inequalities.

7.2 Religion- The Most Contentious Aspect of Multiculturalism

• Perhaps the most contentious of all aspects of cultural diversity are issues relating to religious
communities and religion-based identities. These issues may be broadly divided into two related
groups - the secularism and communalism set and the minority–majority set.
• Questions of secularism and communalism are about the state’s relationship to religion and to
political groupings that invoke religion as their primary identity.
• Questions about minorities and majorities involve decisions on how the state is to treat different
religious, ethnic, or other communities that are unequal in terms of numbers and/or power
(including social, economic and political power).

7.2.1 Minority Rights and Nation Building

• In Indian nationalism, the dominant trend was marked by an inclusive and democratic vision.
Inclusive because it recognised diversity and plurality. Democratic because it sought to do away
with discrimination and exclusion and bring forth a just and equitable society.
• The term ‘people’ has not been seen in exclusive terms, as referring to any specific group defined by
religion, ethnicity, race or caste.
• However, for a strong and democratic nation, special constitutional provisions are required to
ensure the rights of all groups and those of minority groups in particular. When minority is used
without qualification, it generally implies a relatively small but also disadvantaged group.
• The sociological sense of minority also implies that the members of the minority form a collectivity
– that is, they have a strong sense of group solidarity, a feeling of togetherness and belonging.
• This is linked to disadvantage because the experience of being subjected to prejudice and
discrimination usually heightens feelings of intra-group loyalty and interests.
• However, it is possible to have anomalous instances where a minority group is disadvantaged in one
sense but not in another. For example, religious minorities like the Parsis or Sikhs may be
relatively well-off economically. But they may still be disadvantaged in a cultural sense because of
their small numbers relative to the overwhelming majority of Hindus.
• Religious or cultural minorities need special protection because of the demographic dominance of
the majority.
• In democratic politics, it is always possible to convert a numerical majority into political power
through elections. This means that religious or cultural minorities – regardless of their economic or
social position – are politically vulnerable.
• They must face the risk that the majority community will capture political power and use the state
machinery to suppress their religious or cultural institutions, ultimately forcing them to abandon
their distinctive identity.
• In the long years of struggle against British colonialism, Indian nationalists understood the
imperative need to recognize and respect India’s diversity. Indeed ‘unity in diversity’ became a
shorthand to capture the plural and diverse nature of Indian society.
• The makers of the Indian Constitution were aware that a strong and united nation could be built
only when all sections of people had the freedom to practice their religion, and to develop their
culture and language.
• One of the many contentious issues that formed the backdrop of the ethnic conflict in Sri Lanka was
the imposition of Sinhalese as a national language. Likewise, any forcible imposition of a language
or religion on any group of people in India weakens national unity which is based upon a
recognition of differences.
• Indian nationalism recognizes this, and the Indian Constitution affirms this. Finally, it is useful to
note that minorities exist everywhere, not just in India. In most nation-states, there tend to be a
dominant social group whether cultural, ethnic, racial, or religious. Nowhere in the world is there
a nation-state consisting exclusively of a single homogenous cultural group.
• Even where this was almost true (as in countries like Iceland, Sweden, or South Korea), modern
capitalism, colonialism and large-scale migration have brought in a plurality of groups. Even the
smallest state will have minorities, whether in religious, ethnic, linguistic, or racial terms.

7.2.2 Communalism

7.2.2.1 Introduction
The term communalism has its roots in the term commune or community which means a group of
people who swear allegiance to one’s own community, religion, or ethnic group than the society at
large. Further, to elaborate, in sociological lexicon the concept of communalism can be seen as a form of
collective outburst of one community against the other. To understand the social phenomenon of
communalism, it is pertinent to understand the very nature of it.

7.2.2.2 What is Communalism?

It is basically an ideology which consists of three elements: -
1. A belief that people who follow the same religion have common secular interests i.e., they have
same political, economic, and social interests. So, here socio- political communalities arises.
2. A notion that, in a multi-religious society like India, these common secular interests of one religion
are dissimilar and divergent from the interests of the follower of another religion.
3. The interests of the follower of the different religion or of different ‘communities’ are seen to be
completely incompatible, antagonist and hostile. Communalism is political trade in religion. It is an
ideology on which communal politics is based and communal violence are conjectural consequences
of communal ideology. Various factors are involved for the growth of communalism.
7.2.2.3 Factors Responsible for The Growth of Communalism in India
There may be several factors that may be attributed to the cause and growth of Communalism in India.
Some scholars attribute this cause due to stagnant economy during the British Rule. The stagnation of
economy may have affected the aspirations and economic prosperity for certain sections within society.

Scholars opine that this section of society usually termed as ‘Middle Class’ used communalism as a
weapon for their own survival at the cost of other classes in society. Subsequently, other leaders from
the community and political parties joined to fuel the tension of Communalism in India.

This may be well illustrated with the emergence of modern politics with its roots in partition of Bengal in
1905 and feature of separate electorate under Government of India Act, 1909. Later, British
government also appeased various communities through Communal award in 1932, which
witnessed strong resistance from Gandhiji and others.

All these acts were done by the British government to appease Muslims and other communities, for
their own political needs. This feeling of communalism has deepened since then, fragmenting the Indian
society and being a cause of unrest. Let us now discuss the core factors in detail.

British Policy of Divide and Rule

1) Genesis of Communalism: In the pre-independence period, the British used the policy of Divide and
Rule to weaken the nationalist aspirations by creating a cleavage between the Hindus and Muslims,
favoring one community against the other in terms of services and opportunities. It resulted in
communal tensions between the two groups and therefore, it is considered that the Hindu-Muslim
disunity took shape during the continuation of British Rule in India. In this regard, clear demarcation
was made by many historians between the ancient period of Indian history and the medieval.
2) Seed of Communalism: Prominent among them was British historian James Mill of the early
nineteenth century. They endorsed that since ancient India was ruled by Hindu rulers, it was a
period of growth and prosperity against the continuous decay of the medieval period under the
Muslim rulers. This readily suggests that the basic character of polity in India is defined by religion
which relied on the beliefs that Indian society and culture had reached ideal heights in the ancient
period. On the contrary, Muslim communalism harped upon the glory of the Muslim rulers. Such
distorted texts of Indian history significantly contributed to the rise of communalism.
3) Growth of Communalism: During the national movement, a strong Hindu religious element was
introduced in nationalist thought. The orientalist writings which glorified the Hindu religion and
period in history became the basis for the propagation of nationalist ideas and pride for the
motherland. In the process the Muslim were seen as alien.

Role of Society
Society plays a very important role in genesis of communalism. It is important to note that Indian society
was never homogenous throughout history. It was highly diverse- culturally, religiously, caste-wise, and
linguistically. But there was hardly any tension between these groups. The reasons that can be taken
into consideration for this disharmony are: The British divisive policies, competitive nature of colonial
rule, political and social structure, and backwardness of colonial society with stunted economic growth.
Other factors
1. Rumors and distorted News - Rumors and distorted news publicized by media which disseminates
false information to the public.
2. Politics of appeasement - political parties resorted to the politics of appeasement whereby
sanctions were used to appease different ethnic, religious, cultural groups for votes.
3. Vote bank politics - The vote bank politics greatly followed tactics of appeasement by provisioning
services and opportunities to a few sections of the population against the other sections.

7.2.2.4 Communal Riots

Having discussed the concept of communalism, the other concept which needs discussion is “Communal
Riot”, which is a collective manifestation of religious feelings and sentiments against the others. A
communal riot, in general refers to a collective violent manifestation of one’s identity, ideas and beliefs,
etc. in relation to other religious community for the realization of certain interests. These differences
are sometimes openly manifested and sometimes hidden but presented in a subtle way. It is, most
often, a consequence of the spread of communal ideology. Many examples of communal riot could be
cited in the Indian context.

Infamous among them are the following

1. Partition of India, 1947: After partition, millions of populations were forced to move from both sides
of the border. Hindus in Pakistan and Muslims in India were killed in masses, women were raped,
and many children lost their parents. There was hatred everywhere, violence didn’t see anything
except bloodshed. Later, it turned in the problem of refugees and their rehabilitation became one of
the biggest challenges for independent India.
2. Anti-Sikh riots, 1984: This is one of the bloodsheds in India, where Sikhs in large number were
massacred by anti- Sikh mob. This massacre took place in response to the assassination of Prime
Minister Indira Gandhi by his own Sikh bodyguard in response to her actions authorizing the military
operation.
3. Ethnic cleansing of Kashmiri Hindu Pundits in 1989: Kashmir is known as the heaven of India and
was known for its Kashmiryat, i.e., the reflection of love, peace and harmony through brotherhood
and unity of Hindu, Muslims and other communities living together.
➢ But the brotherhood saw a serious blow due to Extremist Islamic terrorism in the Kashmir valley,
which led to mass killing and large-scale exodus of Kashmiri Pundits from the valley to the
various regions and corners of India, giving them the status of refugee in their own country.
➢ Since then, the valley is under the grip of communal violence and the ongoing unrest has
become a problem for the development of the people.
4. Babri masjid demolition in Ayodhya, 1992: According to Hindu mythology, Ayodhaya is birthplace of
Lord Rama and therefore it is sacred place for Hindu religion. But in medieval period Mughal general
Mir Baqi, built a mosque, named after Mughal ruler Babur. There were disputes since then and riots
also took place.
➢ But in 1990, due to some political mobilisation, there was atmosphere of protest by Hindu
religious groups and in large scale “kar sevak” visited Ayodhya from all parts of India, in support
of demolishing Babri masjid and building Ram temple there. These movements caused huge
amount of bloodshed and since then it is a disputed matter
 ➢ After this, violence was followed by the Godhra incident in 2002, when “kar sevak” returning
from Ayodhya in a Sabarmati Express were killed by fire in the coaches of train. This act was
followed by the extended communal violence in Gujarat. That violence is like black spot in the
history of the Gujarat and nation too, as people were killed without any mercy.
➢ Hindu and Muslim community became antagonist to each other. Till now people are fighting for
justice in Supreme Court, with a ray hope from the Indian Judiciary.
5. Assam Communal violence,2012: North eastern states are known for its distinguished tribal
population & ethnic diversity and large-scale Bangladeshi immigration has changed the demography
of North eastern states, which often becomes reason for clashes.
• In 2012, there were ethnic clashes between Bodos (Tribal, Christian & Hindu faith) and Muslims.
Ethnic tensions between Bodos and Bengali-speaking Muslims escalated into a riot in Kokrajhar
in July 2012, when unidentified miscreants killed four Bodo youths at Joypur.
6. Muzaffarnagar violence, 2013: The cause of this ethnic clash between Jat and Muslim community is
very much disputed and has many versions. According to few, it was started after some suspicious
post on social media platform Facebook. According to some, it was escalated after the eve-teasing
case in Shamli, Uttar Pradesh. Let the reasons be unknown, but what matters is, the nature and scale
of loss to the country with respect to human resources and peace.

7.2.2.5 Conclusion
Communal violence is common now days throughout the world. They are known by various alternative
names,

• As in China: The communal violence in Xinjiang province is called ethnic violence. Communal
violence and riots have also been called non-State conflict, violent civil or minorities unrest, mass
racial violence, social or inter-communal violence and ethno-religious violence.
• Myanmar: Violence between Buddhists and the Muslim Rohingya, inhabit Rakhine state (formerly
Arakan province) which stretches along most of Myanmar’s coast up to the Bay of Bengal and
borders the Chittagong province of Bangladesh, erupted in 2013. Such violence in neighbouring
countries like Myanmar, Bangladesh, and Pakistan causes violence in retaliation in India also. It also
catalyses the problem of refugees, as in the case of Pakistani Hindus, etc.
• Sri Lanka: Sri Lanka is also facing international critics and United Nations related to ethnic clashes
and the action of government against minority Tamilians, which has direct bearing on India and Sri
Lanka relations and India’s internal security.
• Increasing diversity, due to influx of populations from all corners of world in western countries like
USA, UK, Canada, Australia, etc. is posing the challenge of ethnic clashes and violence in their
respective societies.
Communalism can be combated with the help of globalisation as a tool. In the globalised world, all
countries are becoming integrated and dependent on each other. Movement of people from one place
to other is becoming very easy, in such conditions to avoid such potential violence, governments are
already promoting cultural exchanges through shows, programs, heritage walk, cultural visit by students
and parliamentarians. Promoting learning of each other’s local language for easy exchange of
ideas. With respect to this, US President Barak Obama’s message on Diwali festival can be seen as an
active step to promote cultural mingling and living peacefully. If all the countries cooperate with each
other, they can face and solve even the deadliest challenge of terrorism and groups like Al-Qaeda, ISIS,
etc.
7.2.3 Secularism
7.2.3.1 Meaning of Secularism
Secularism is a principle which advocates the separation of religion from politics. It is the principle of
separation of government institutions and persons mandated to represent the state from religious
institutions and religious dignitaries. Thus, religion should be separate from aspects of state
and governance. Secularism is a normative doctrine which seeks to realize a secular society that is,
one devoid of either inter-religious domination or the intra-religious domination. It promotes
freedom within religions and equality between, as well as, within religions. It also includes separation
between the state and religion. In fact, the nature and extent of separation may take different forms,
depending upon the specific values it is meant to promote and the way in which these values are spelt
out.

7.2.3.2 Difference Between Western Concept of Secularism and Indian Secularism

Western secularism Indian secularism
Interpretation of Separation of state and religion as mutual Equal protection by the state to all
Definition exclusion, it means both are mutually religions. It reflects certain
exclusive in their own spheres of operation. meanings. First secular state to be
one that protects all religions, but
does not favor one at the cost of
other and does not adopt any
religion as state religion
Interpretation of Rights Interpreted liberty as liberty of individual The idea of inter-religious equality
and freedom as freedom of the individual is at the core of Indian secularism.
and equality as equality between Equal focus has been given on the
individuals. There is little scope for inter-religious and the intra-
community-based rights or minority-based religious equality. It not only deals
rights. with the religious freedom of the
individuals but with the minority
communities also.
Focus on Intra-religion or There is a mechanism for the intra-religion It promotes state sponsored
Inter-religion equality in the western notion of reforms in the religious sphere on
secularism, not of inter-religion equality equal footing.
thus state maintains an arm’s length
distance from religion in all matters
Historical reason behind West adopted this model due to the two Indian secularism allows for
adoption of Secularism reasons it was more or less homogenous principled state intervention in all
society in comparison to India, so they religions. Such intervention betrays
naturally focus on the intra-religious disrespect to some aspects of every
domination and strict separation of the religion. The secular state does not
state from the church is emphasized to have to treat each aspect of every
realize the individual freedom. religion with equal respect. It
allows equal disrespect for some
aspects of organized religions.
Example practicing social evils as
essential part of religion

In the context of India, it is sometimes argued that the concept of secularism has been imported from
the west. But it is clear from the above differences that in the west, strict church and state separation is
the main area of focus, while in India peaceful co-existence of all religions is the focus.
Constitutional Provisions Regarding Secularism in India
In India, freedom of religion is a Fundamental Right and is guaranteed through the following provisions:

• Article 25: guarantees freedom of conscience and free profession, practice, and propagation of religion.
• Article 26: Every religious denomination has the freedom to manage its religious affairs.
• Article 27: Freedom from payment of taxes for promotion of any particular religion.
• Article 28: Freedom as to attendance at religious instruction or religious worship in certain educational
institutions.

Other Constitutional safeguards regarding religion include the following:

• Article 15: Prohibition of discrimination on grounds of religion, race, caste, sex or place of birth.
• Article 16: Equality of opportunity in matters of public employment and no citizens shall be ineligible for
employment on grounds only of religion, race, caste, sex, descent, place of birth.
• Article 29: Protection of distinct language, script, or culture of minorities
• Article 30: Rights of all minorities, whether based on religion or language, to establish and administer
educational institutions of their choice.
• The Preamble of India states that India is a secular country (added after 42nd Amendment Act, 1976)

7.2.3.3 Distinctive Features of Indian Secularism

• Roots of Indian Secularism: The Indian idea and practice of secularism, though was inspired by its
western origins yet, was firmly rooted in India’s own unique socio-historical circumstances- i.e. the
remarkable religious diversity in contrast to the mono-religious nature of western societies, the
freedom struggle which advocated an equal support & equal respect for all religions, upon the fact
that the practice of one’s religion was not seen as antithetical to practice of democracy but as one
which would strengthen it in the long run.
• Sarva Dharma Sambhava: The Indian conception of secularism thus recognized the deeply religious
nature of Indian society & infused the principle of equality within the practice of religion.
➢ Secularism was turned into a non-negotiable basic feature of constitution & the term itself was
reinvented to allow intervention of state into religious matters when it was being done to
promote not only inter religious equality (i.e., equal rights for all citizens irrespective of their
religious preferences, along with added protection for religious minorities) but also intra
religious equality (by ensuring that one sect of a religion does not dominate over other).
• State Intervention in religion: The desirability of state intervention into religious matters has been
upheld under the Indian conception of secularism to give space to progressive voices within every
religion and to allow disagreement with some aspects of religions.
➢ For example, the abolition of untouchability, sati, dowry, the amendment of Hindu marriage &
inheritance laws & the demand for establishing the uniform civil code etc. can be seen as an
application of this concept.
➢ At the same time, the Indian ideal of secularism clearly cautions against allowing religion to
interfere in state matters, thereby disallowing mobilizing the electorate on religious lines for
winning elections on one hand while strictly spelling out that the Indian nation-state shall have
no state religion.

Cultural diversity can drive economies, here are lessons from India: World Economic Forum
• In times when globalization seems to challenge local certainties, people often rediscover their emotional,
cultural, and religious identities, and project them onto the nation state. But they tend to forget that
nation states are primarily occupied with political, administrative, and legal controls.
• Increasingly however, transnational communities, as well as communal pluralism, are having an
economic, social, and political impact. In this regard, India and South Asia are role models, holding an
advantage in the new global order.
What are the benefits of cultural and religious pluralism in today's world? How do South Asia and in
particular India performs?
• Indians and most people in neighbouring South Asian countries commonly speak more than one language
daily, as a matter of routine.
• Their highly diverse expat, diaspora and migrant communities provide them not only with global access,
but also with global sources of income.
• India and other South Asian countries are among the largest recipients of monthly transfers from their
diaspora workers.
• Due to their religious, ethnic, and social diversity, more than 30 million Indians access and transfer
remittances from countries as various as Saudi Arabia, the UAE, Malaysia, Singapore, the US, Canada, the
UK, and Australia.
• Regional languages and minority religions have established themselves as global community networks.
This is as much true for the Tamils in Malaysia as for the Sikhs in Canada. Such connections provide them
with access to education and jobs, partly through professional visa arrangements, and despite the
limitations and constraints of our current times. These communities have created their own formats, many
of which have become international actors, such the Global Tamil Forum and the World Sikh
Organisation.
• India may be in disagreement with China over historical borders, but it still shares with it (and with its
other neighbours in the Northeast, such as Myanmar) local languages and Buddhist religious minorities.
Issues that are today seen as a liability, such as the problems surrounding the Tibetan exile community
and the Rohingya, could become an asset of shared cultural capital, if treated differently.
• This also applies to the world’s 600 million South Asian Muslims. While they are perceived by some Islamic
institutions as living on the margins of the Muslim world, they more than double Arabic-speaking
Muslims in number. They make significant contributions to the cultural, ethnic, and linguistic diversity of
the Muslim world, allowing India economic, social, and political access to diverse international actors,
including Iran, Palestine, Saudi Arabia, Egypt, and countries in Central Asia.
Diversity for development
• There are 3.5 million Indians working in the UAE and 2.5 million in Saudi Arabia. The diaspora
community from the state of Kerala in South India has become a development and social factor in the Gulf
region, with Kerala providing 20% of Indian workers in the UAE. Keralan Muslims run their own centers of
Islamic teaching there, offering lessons in Malayalam. One of these is the Indian Islami Centre, founded in
1995.
• This turn in global politics and economics has enabled and advanced the mobilization of emotional
capital, drawing on local diversities for the development of areas and communities that feel left behind.
• Notions of piety and cultural identity are used as a source of development. Faith and identity are
marketed or used to sell other services and goods. This can either promote awareness of diversity or
increase tension based on differences.
• Accordingly, inclusiveness is the most important quality of this transformation - not only in cultural and
religious or sectarian terms, but also in social matters. This quality is just as important within communities
as between different ones, since they are all highly diverse themselves. Inclusiveness is therefore
becoming an important development tool, turning diversity into an asset for achieving broader social
and economic development goals in India and across South Asia.