The “clash of civilisations” narrative is a theory proposed by political scientist Samuel P. Huntington in his 1993 Foreign Affairs article and later expanded in his 1996 book, The Clash of Civilisations and the Remaking of World Order. Huntington’s thesis argues that future conflicts will not be primarily ideological or economic but cultural. This theory has been appropriated by various political groups to justify their ideologies and policies. In India, the Hindutva movement, which advocates for the promotion of Hindu values and culture, has utilised Huntington’s narrative to frame its stance against perceived threats from other civilisations, particularly Islam and Western influences.
Huntington’s theory oversimplifies the complexities of global interactions and overemphasises cultural and religious differences while ignoring economic and political factors. Some also believe that it promotes a divisive worldview. Understanding how this narrative is utilised in India is essential.
Hindutva’s use of the clash of civilisations narrative manifests in several ways:
- Civilisational Identity and Nationalism
– Hindutva proponents often emphasise the distinctiveness of Indian civilisation, rooted in Hindu culture, as fundamentally different from Islamic and Western civilisations. This narrative aligns with Huntington’s idea of civilisational identity being central to global politics. Christophe Jaffrelot in his book, Hindu Nationalism: A Reader, discusses how Hindutva leaders like V.D. Savarkar and M.S. Golwalkar have framed Hindu identity in opposition to Muslim and Western identities.
- Historical Conflicts Framed as Civilisational Clashes
– The Hindutva movement frequently portrays historical conflicts between Hindus and Muslims as part of a larger, ongoing civilisational clash. This perspective is used to justify current political and social actions against Muslim communities in India. Thomas Blom Hansen’s The Saffron Wave: Democracy and Hindu Nationalism in Modern India explores how historical narratives are reinterpreted to fit the clash of civilisations framework.
- Cultural Threat and Defence Mechanism
– Hindutva ideologues argue that Hindu civilisation is under threat from both Islamic radicalism and Western cultural imperialism. They advocate for a defence of Hindu values and a reassertion of Hindu cultural supremacy as a means of protecting Indian civilisation. Chetan Bhatt’s Hindu Nationalism: Origins, Ideologies and Modern Myths delves into how Hindutva uses the narrative of cultural threat to mobilise support.
- Global Context and Support
– The Hindutva movement often seeks to align itself with other countries or leaders who endorse a similar civilisational narrative, such as Israel or the U.S. under certain administrations, viewing them as allies in a global struggle against common civilisational threats. Ian Hall’s Modi and the Reinvention of Indian Foreign Policy examines how India’s foreign policy under Narendra Modi reflects Hindutva’s civilisational perspective.
Strategies of Misrepresentation of Cultural icons of Hinduism
- Selective Quotation: Hindutva proponents often use selective quotations from these icons, taking their words out of context to support a narrative of Hindu supremacy and conflict with other religions.
- Symbolic Appropriation: They co-opt symbols associated with these figures (e.g., Gandhi’s spinning wheel, Vivekananda’s saffron robes) to lend legitimacy to their movement, while misrepresenting the underlying philosophies.
- Historical Revisionism: Hindutva ideologues reinterpret historical events and the contributions of these icons to fit a narrative that emphasises a continuous struggle between Hindu civilisation and external threats.
- Cultural Nationalism: They promote a form of cultural nationalism that stresses the preeminence of Hindu culture in India’s history, often at the expense of its pluralistic and diverse heritage.
By misrepresenting the thoughts and theories of India’s cultural and civilisational icons, the Hindutva movement seeks to validate its “clash of civilisations” narrative. Recognising and challenging these misrepresentations and comparative analysis of the towering figures of Islamic civilisational paradigm in India with the thoughts of Hindu civilisational icons is crucial for preserving the true legacy of these icons and the pluralistic nature of Indian civilisation. In this article, we compare and contrast the ideologies of Allama Iqbal and Swami Vivekananda.
The two ICONS:
Allama Iqbal and Swami Vivekananda stand out as two towering figures in the intellectual and spiritual history of the East. Their writings have profoundly influenced not only their own cultures but also the broader discourse on civilisation and spirituality. Iqbal, a philosopher-poet, envisioned a dynamic Islamic civilisation, while Vivekananda, a spiritual leader, championed the universal applicability of Vedanta. This article aims to compare and contrast their civilisational paradigms, exploring their foundational principles, views on culture and spirituality, influences, and the relevance of their ideas in today’s global and national contexts.
Additionally, we will examine the misappropriation of Vivekananda’s teachings by Hindutva and reflect on the insights from Iqbal’s “The Reconstruction of Religious Thought in Islam.”
Both Iqbal and Vivekananda embarked on journeys of deep learning and self-discovery that have become legendary and continue to inspire youth around the world. Iqbal’s path to enlightenment was marked by a relentless pursuit of knowledge and a profound spiritual awakening. Born in Sialkot, British India, in 1877, Iqbal was exposed to both traditional Islamic education and modern Western thought. His quest for knowledge took him to Europe, where he studied at Cambridge and received a doctorate from the University of Munich. This blend of Eastern spirituality and Western philosophy shaped his unique vision. One particularly transformative experience for Iqbal was his visit to the Mosque of Cordoba in Spain. There, he stood by the Guadalquivir River, contemplating the glory of Islamic civilisation and envisioning its future resurgence. This moment of deep reflection fuelled his poetic and philosophical work, driving him to inspire a new generation of Muslims to seek knowledge and spiritual awakening. Iqbal’s message to the youth was clear: embrace both your spiritual heritage and modern knowledge to build a just and enlightened society.
Swami Vivekananda’s journey began with a deep spiritual quest and a commitment to serve humanity. Born Narendranath Datta in Kolkata in 1863, he was a bright student with a keen interest in philosophy. His spiritual quest led him to Ramakrishna Paramahamsa, whose teachings of universal spirituality and the divinity within every individual deeply influenced him.
Vivekananda’s transformative moment came when he represented India at the Parliament of the World’s Religions in Chicago in 1893. His powerful speech on universal brotherhood and religious tolerance captivated the audience and established him as a global spiritual leader. This experience galvanised Vivekananda to dedicate his life to spreading Vedanta and advocating for social reform. He inspired countless young people to seek spiritual enlightenment and dedicate themselves to the service of humanity, emphasising that true spirituality is rooted in compassion and selflessness.
Fundamental Principles of their civilisational paradigms
In “The Reconstruction of Religious Thought in Islam,” Allama Iqbal articulates a vision of an Islamic civilisation that is dynamic, progressive, and deeply rooted in spiritual and moral values. He emphasises the need for Muslims to reinterpret Islamic teachings in light of contemporary knowledge and challenges. Iqbal believed that Islam, with its focus on unity, morality, and justice, had the potential to lead humanity towards a just and equitable world order. His concept of “Khudi” or selfhood underscores the importance of self-awareness and empowerment in achieving personal and communal progress.
Swami Vivekananda’s civilisational paradigm, on the other hand, is based on the teachings of Vedanta, which assert the unity of all existence and the divine potential within every individual. He envisioned a society where spiritual realisation is integrated into daily life, promoting moral and ethical progress. Vivekananda’s emphasis on education and social reform reflects his belief that a spiritually awakened society is essential for achieving global harmony and peace. His universal approach to spirituality aimed to transcend cultural and religious boundaries, advocating for a holistic view of human development.
Views on Culture, Spirituality, and Progress
Iqbal’s vision for cultural and spiritual progress is intricately detailed in his works. He posits that the vitality of a civilisation depends on its ability to reinterpret its foundational principles in the face of new challenges. Iqbal’s call for cultural rejuvenation was a response to both the colonial subjugation of Muslim lands and the internal decay he perceived within the Muslim community. He advocated for an intellectual awakening that combined spiritual depth with scientific rationality, aiming to foster a society that balances rationalism and spirituality.
Similarly, Swami Vivekananda emphasised the integral role of spirituality in cultural and societal progress. He believed that Vedanta, with its teachings of the unity of existence and the divinity within each individual, offered a universal framework for personal and collective development. Vivekananda argued that spirituality should not be confined to religious rituals but should permeate every aspect of life, inspiring individuals to act ethically and selflessly. He championed education as a means to empower individuals and uplift society, advocating for reforms that would address social injustices and promote harmony.
It’s important that we put a note here about Swami Vivekananda’s thoughts. His spiritual concept of “unity of existence” or the oneness of existence is deeply connected to the Advaita Vedanta philosophy that he promoted. This concept states that all existence is fundamentally one, and the apparent diversity of the world is an illusion (maya). It is important to note that when Vivekananda presented Vedanta to Western audiences, he simplified its more complex aspects to make it more comprehensible and appealing to those unfamiliar with Indian philosophy.
A significant critique revolves around the philosophical consistency of Vivekananda’s teachings. By combining Vedanta with practical social reform, Vivekananda created some contradictions. The emphasis on the non-duality of Advaita Vedanta and the illusory nature of the world can conflict with the need for social actions and reforms. Some scholars question how the idea of considering the world as maya (illusion) can be reconciled with the necessity for immediate social reforms, which Vivekananda actively supported. This tension between his metaphysical concepts and practical applications has been a contentious point.
Relevance in Today’s Global and National Contexts
Iqbal’s ideas, particularly those expressed in “The Reconstruction of Religious Thought in Islam,” continue to resonate in contemporary discussions about the role of Islam in the modern world. His call for a balanced approach between tradition and modernity offers valuable insights for Muslim societies grappling with issues of identity, governance, and development. Iqbal’s emphasis on moral and spiritual rejuvenation as the foundation for social and political progress remains relevant as Muslim communities seek to address internal challenges and contribute positively to global and national affairs.
Vivekananda’s teachings on spirituality and social reform have enduring relevance in today’s global and national contexts. His vision of a spiritually awakened society that transcends religious and cultural boundaries provides a framework for addressing contemporary issues such as inequality, conflict, and environmental degradation.
Vivekananda’s advocacy for education and ethical living continues to inspire movements for social justice and holistic development around the world. In India, his legacy is often invoked in discussions on national unity and social progress, highlighting the need for inclusive development and spiritual growth.
Misuse of Vivekananda’s Paradigm by Hindutva
In recent years, the ideology of Hindutva, as propagated by groups like the Rashtriya Swayamsevak Sangh (RSS), has selectively appropriated Swami Vivekananda’s teachings to support a nationalist agenda. Vivekananda’s emphasis on the spiritual unity and tolerance of all religions contrasts sharply with the exclusivist and sometimes militant stance of Hindutva ideologues. Hindutva proponents often cite Vivekananda to legitimise their vision of a Hindu nation, yet they overlook his critical views on caste and his calls for religious harmony and social equality.
Vivekananda’s speeches and writings advocate for the upliftment of all marginalised groups and emphasise the universal applicability of spiritual principles, which contradict the divisive and exclusionary aspects of Hindutva.
Jyotirmaya Sharma, in his book A Restatement of Religion: Swami Vivekananda and the Making of Hindu Nationalism, argues that Hindutva ideologues have distorted Vivekananda’s teachings, transforming his inclusive vision into a doctrine that supports their narrow, sectarian goals. Sharma’s critical examination reveals that Vivekananda’s true message was one of universal brotherhood and spiritual enlightenment, not the religious nationalism promoted by Hindutva.
In a nutshell, Allama Iqbal and Swami Vivekananda offer profound and complementary visions of civilisation rooted in their respective spiritual traditions. While Iqbal’s paradigm emphasises the dynamic potential of Islam to lead a moral and just world order, Vivekananda’s vision of Vedanta champions the universal applicability of spirituality for global harmony. Both thinkers advocate for a rejuvenation of cultural and spiritual values as the foundation for societal progress. However, the misappropriation of Vivekananda’s teachings by Hindutva underscores the importance of critically engaging with and accurately interpreting the philosophies of these influential figures to preserve their true legacies. Their journeys of enlightenment, marked by deep learning and dedication, continue to inspire young people around the world to pursue knowledge, embrace spiritual values, and work towards creating a more just and harmonious world.