Communalism in Modern India: A Study Guide

Delivered by Salil Misra at the Andhra Pradesh History Congress on the theme of communalism.

Misra grew up in a middle-class Brahmin family in Uttar Pradesh, surrounded by a predominantly Muslim community.
Misra's early life included residual prejudices against Muslims despite having harmonious relationships with them.
Personal anecdotes reveal complexities and contradictions in his understanding of communalism.

Misra recalls a minor communal riot that strained relationships temporarily but did not fundamentally alter social dynamics.
Observations of segregation among genders in the community during events like weddings further illustrate the complexities of coexistence between Hindus and Muslims.

Misra's education at Jawaharlal Nehru University (JNU) introduced him to Bipan Chandra's transformative lectures on communalism.
The lectures reshaped his worldview, highlighting communalism as a significant social issue intertwined with history. - Chandra emphasized the necessity of combating communalism as part of understanding its root causes.
Misra reflects on how knowledge can both liberate and torment, revealing the contradictions within societal beliefs.

Chandra asserted that communalism is not an inherent part of Indian history but a modern construct shaped by socio-political factors.
Misra cites Chandra's notion that communalism is a "false consciousness" and explains its implications: - False consciousness refers to ideas that lack an objective basis, yet massively influence social actions, illustrated by communalism's role in the partition of India.

Misra proposes a historiographical exploration of communalism through three issues: 1. The divide between modern and pre-modern communalism. 2. Key explanatory variables. 3. The qualitative leap in communal politics around 1940.

Misra notes historical debates on whether communalism is a modern or pre-modern phenomenon. - Early scholarship categorized Indian society strictly by religion; later works began to acknowledge communalism's modern nature.
K.B. Krishna and the Kanpur Riot Enquiry Report identified communalism as a product of the colonial socio-economic structure. - Dumont’s arguments on lingering medieval tensions are countered by more modern defenses of communal dynamics.
Saberwal's viewpoints introduce a focus on cultural attitudes rather than purely economic frameworks.

Misra focuses on three crucial explanatory variables: 1. The Economic Argument: - Bipan Chandra's exploration of economic conditions created a new middle class with social tensions. - The economic struggle between Hindus and Muslims fosters communal sentiments, where hindrances in opportunities drive individuals towards religious identities for personal advancement. 2. The Lag Theory: - The notion of a developmental lag between Hindu and Muslim communities, often linking historical socio-economic contexts. - Critiqued by scholars like Peter Hardy, showing inconsistencies across regions, refuting monolithic narratives of collective backwardness. - Evolved interpretations prioritize geographical and class distinctions over overly simplistic binary distinctions. 3. British Policy: - Misra assesses how colonial policies actively perpetuated divisions through "divide-and-rule" tactics, influencing political identities. - British responses often solidified religious identities through policies that established separate electorates and reinforced communal divides.

Misra identifies a pivotal shift in Muslim communalism around 1940, transitioning from minority demands to assertions of nationalism. - This shift presented profound political dilemmas for nationalist leaders, complicating negotiations with the Muslim League.
Misra recounts how the complexities of Pakistani nationalism catalyzed challenges within Indian nationalism, with multiple leaders recognizing the intricate interplay of these ideologies during the tumultuous period leading up to partition.