Political Theory Chapter 8 Secularism

To be truly secular:

(i)A state must not only refuse to be theocratic but also have no formal, legal alliance with any religion.

(ii)The separation of religion-state is however an necessary but not a sufficient ingredient of a secular state.

(iii)A secular state must be committed to principles and goals which are at least partly derived from non-religious sources.

(iv)These ends should include peace, religious freedom, freedom from religiously grounded oppressions, discrimination and exclusions, as also inter-religious and intra-religious equality.

The examples:

(i)Jews faced discrimination for centuries throughout Europe, subtle forms of discrimination also continue to persist against non–Christians in many parts of Europe even today.

(ii)In the present state of Israel, Arab minorities, both Christian and Muslims, are excluded from social, political and economic benefits available of Jewish citizens.

The examples which remind us of the continuing importance of secularism for people and societies in today’s world are mentioned below:

(i)Though Jews faced discrimination for centuries throughout Europe, in the present state of Israel, Arab minorities, both Christian and Muslims, are excluded from social, political and economic benefits available to Jewish citizens.

(ii)Subtle forms of discrimination also continue to persist against non-Christians in several parts of Europe. The condition of religious minorities in the neighbouring states of Pakistan and Bangladesh has also generated considerable concern.

†The examples are:

(i)Nearly four thousand Sikhs were massacred in Delhi and many other parts of the country in 1984. The families of the victims feel that the guilty were not punished.

†(ii)Several thousands of Hindu Kashmiri pandits hvae been forced to leave their homes in the Kashmir valley; they have not been able to return to their homes for more than two decades.

Religion has its share of some deep-rooted problem: 

(i)One can hardly think of a religion that treats its male and female members on an equal footing. In religions such as Hinduism, some sections have faced persistent discrimination.

(ii)For example dalits have been barred from entering Hindu temples. In some parts of the country, Hindu woman cannot enter temples. When religion is organised, it is frequently taken over by its most conservative faction, which does not tolerate any dissent.

(iii)Religious fundamentalism in parts of the US has become a big problem and endangers peace both within the country and outside.

(iv)Many religions fragment into sects which leads to frequent sectarian violence and persecution of dissenting minorities.

A state governed directly by a priestly order is called theocratic.

Theocratic states, such as the Papal states of Europe in medieval times or in recent times the Taliban-controlled states, lacking separation between religious and political institutions, are known for their hierarchies, and oppressions, and reluctance to allow freedom of religion to members of other religious groups.

Preventing religious discrimination:

(i)Perhaps one way of preventing religious discrimination is to work together for mutual enlightenment.

(ii)Education is one way of helping to change the mindset of people. Individual examples of sharing and mutual help can also contribute towards reducing prejudice and suspicion between communities.

(iii)It is always inspiring to read stories of Hindus saving Muslims or Muslims saving Hindus in the midst of a deadly communal riot. But it is unlikely that mere education or the goodness of some persons will eliminate religious discrimination.

(iv)In modern societies, states have enormous public power. How they function is bound to make a crucial difference to the outcome of any struggle to create a society less ridden with inter-community conflict and religious discrimination.

The advent of western modernity brought to the fore hitherto neglected and marginalised notions of equality in Indian thought.

(i)It sharpened these ideas and helped us to focus on equality within the community.

(ii)It also ushered ideas of inter-community equality to replace the notion of hierarchy.

(iii)Indian secularism took on a distinct form as a result of an interaction between what already existed in a society that had religious diversity and the ideas that came from the west.

(iv)It resulted in equal focus on intra-religious and interreligious domination.

The secular character of the Indian state:

(i)The secular character of the Indian state is established by virtue of the fact that it is neither theocratic nor has it established any one or multiple religions.

(ii)Beyond that it has adopted a very sophisticated policy in pursuit of religious equality. This allows it either to disengage with religion in American style, or engage with it if required.

(iii)The Indian state may engage with religion negatively to oppose religious tyranny. This is reflected in such actions as the ban on untouchability. It may also choose a positive mode of engagement.

(iv)Thus, the Indian Constitution grants all religious minorities the right to establish and maintain their own educational institutions which may receive assistance from the state.

Kemal Ataturk's secularism:

(i)Kemal Ataturk's secularism was not about principled distance from organised religion, instead it involved, active intervention in and suppression of, religion.

(ii)Mustafa Kemal Ataturk came to power after the first war. He was determined to put an end to the institution of Khalifa in the public life of Turkey.

(iii)Ataturk was convinced that only a clear break with traditional thinking and expressions could elevate Turkey from the sorry state it was in.

(iv)He set out in an aggressive manner to modernise and secularise Turkey. Ataturk changed his own name from Mustafa Kemal Pasha to Kemal Ataturk (Ataturk translates as Father of the Turks).

(v)The Fez, a traditional cap worn by Muslims, was banned by the Hat Law. Western clothing was encouraged for men and women.

(vi)The Western (Gregorian) calendar replaced the traditional Turkish calendar. In 1928, the new Turkish alphabet (in a modified Latin form) was adopted.

(a) Absence of domination of one religious group by another is compatible with the ideas of secularism as it allows freedom to all religious groups.

(b) Recognition of a state religion is not compatible with the idea of secularism because it fails to recognize other religious group.

(c) Equal state support to all religions is compatible as it treats all religion equally.

(d) Mandatory prayers in schools is not compatible with the idea of secularism because all human being are not religious.

(e) It is not compatible with the idea of secularism as it grants special priviledge to minorities at the cost of majority.

(f)It is not compatible with the idea of secularism as it is direct involvement of state or government in religious affairs.

(g) It is compatible with the idea of secularism because as the state has right to protect the weaker section os society.

Secularism is a doctrine that opposes any form of religious and intra-religious domination. It does not oppose religion itself.

Secularism cannot be equated with religious tolerance as tolerance may be compatible with religious domination by one group. However, religious tolerance is one of the components of secularism.

(a) I disagree. Secularism does  allow us to have a religious identity. It gives equal respect to all religion. 

(b)Secularism is against inequality both within a religious group and between different religious groups. The Indian government maintains equality within religious groups to prevent discrimination and eradicate practices that are exploitative for an individual.

(c) I oppose this statement. India evolved a variant of secularism that is not just an implant from the west on Indian soil. The fact is that the secularism has both western and nonwestern origins. In the west, it was the Church-state separation which was central and in countries such as India, the ideas of peaceful co-existence of different religious communities has been important.

The concept of principled distance entails a state to maintain equal distance from all religion. It meant peaceful coexistence of all religions or inter-religious toleration and also meant equal feeling of respect towards all established religions and their practices.

Indian secularism allows for principled state intervention in all religions. Such intervention betrays disrespect to some aspects of every religion. For example, religiously sanctioned caste-hierarchies are not acceptable within Indian secularism. The secular state does not have to treat every aspect of every religion with equal respect. It allows equal disrespect for some aspects of organised religions.