The world has witnessed a much bigger level of intolerance and violence related to nonreligious and so-called secular ideologies in last 150 years than that related to religions. The level of violence has increased in recent years. During last 100 years, more than 160 million lost their lives in wars and civil wars. Most of these deaths can be attributed to the rise of secular ideologies like Capitalism and Communism. More than two millions have lost lives in recent years owing to America’s War on Terror. The intolerance and related violence has also not been limited to South Asia, America, Africa, Europe, and Asia – all these have witnessed extraordinary violence. I strongly feel that religious scholars and the clerics need to focus on the adverse effects of the rise of ideologies that are based in marginalisation of religion. We all should feel concerned about the chaos that is so rampant in this word at every level – individual, family and social.
Though violence of any kind is unacceptable, it becomes doubly unfortunate if intolerance and violence related to religion shows a rising trend. After the terrorist attacks by some Muslims, Islam bashing and Muslim bashing has been going on in certain parts of European countries, America and India. And during the last few decades, the rise of religious intolerance has been particularly disconcerting in South Asian countries. We have to discuss the factors responsible for that and the possible solutions. However, before coming specifically to the situation in South Asia, let us first discuss the factors behind religious intolerance in general.
Religious intolerance is the result of several factors: the marginalisation of religion by the forces that control the world, incomplete understanding of different religions and lack of dialogue and interaction between the people of different faiths.
ECONOMIC FUNDAMENTALISM
We are living in a world which is dominated neither by religion, nor by sciences. It is dominated by what I call Economic fundamentalism that seeks to put economics ahead of every other thing. The faiths that have been dominant in the world during the last few millennia – Hinduism, Zoroastrianism, Judaism, Buddhism, Jainism. Christianity, Islam and Sikhism – all have, without exception, magnified moral values. No religion preaches falsehood, dishonesty, cheating, bribery, hatred, violence, adultery and fornication. Each of them eschews, albeit in varying degrees, this-worldliness. Religion aims at achieving peace, and gives less importance to material gains. This principle applies to all religions, and this is what annoys most the economic fundamentalists; for promotion of materialism reigns supreme in their scheme of things. Their plan cannot succeed, unless people become least entangled in moral dilemma, and the love of this-worldliness ravishes that of the other-worldliness; if honesty rules the roost in their life, sex outside the ambit of marriage is considered immoral and illegal, self-sacrifice lords over their hearts and minds, and deceit and falsehood haunt their conscience, how would they be persuaded to “enjoy” the “comforts of life” (without unduly caring for right and wrong) that the merchants seek to market with great fanfare.
It first happened in the West where the business moguls, involved in rapid industrialisation, realised the compelling need to marginalise religion. Christianity was their obvious target; they sought to minimise its influence in affairs of the state in Europe. With the growing fortunes of the industrialists, the rulers were now better placed to back a campaign for the separation of Church and Establishment, a demand that had been voiced even in the past, but without much of a success. The time was ripe to push ahead as the politicians and the industrialists could now act in tandem. The rift between this-worldliness and other-worldliness led to the coinage of the concept of secularism.
Secularism, as a movement, began at the time of Renaissance, and aimed at redirecting society from other-worldliness to this-worldliness. It was presented as an ideology that exhibited the development of humanism and the growth of man’s interest in human cultural achievements. It has been in progress during the entire course of modern history, and the critics have rightly viewed it as primarily anti-Christian and anti-religion. The clerics resisted the move, but their efforts to stall the march of economic fundamentalism in the garb of secularism proved futile. Secularism achieved the “remarkable” feat of “emancipating” the state from the “clutches” of religion. One European country after the other started adopting secularism. The economic fundamentalists had won a major battle.
With the beginning of globalisation, the onslaught against Islam began. This onslaught has produced reactions that are more often bad than good. Some of the clerics often do not understand the intricacies of the hidden designs and get entrapped by different forces into doing things that they must not do. Some of them turn extremists and often start campaigning against other religions and their followers. Others become rank apologists and start distorting their faiths in order to satisfy the critics. The media controlled by the market forces get ample opportunities to show to the masses the negative side of association with religions.
IMMORAL WORLD
If religious intolerance is to end, the religious forces must realise and understand the conspiracies being hatched by the forces of economics that are hell bent to marginalise religion. Religious forces must understand that institutionalisation of religion and religious differences along with its marginalisation has only resulted in the creation of a society where it is easier to be bad than good. Where immorality reigns. Where human weaknesses are commercialised without caring for its dangerous consequences on individuals, families and society. Where dangerous goods and practices are popularised in the name of “freedom”. Where those campaigning for morality are ridiculed as Moral Police by the media, and media on its part acts as Guards of Immorality. Where nudity is glorified and veil censured. Where marriage and family life are ridiculed and promiscuity glorified. Where every strength and every weakness is sought to be commercialised. Where even religion is misused for political and economic ends.
INTOLERANCE IN SOUTH ASIA
South Asia is an important part of the world in every possible sense. It is the birth place of several religions. Almost all religions have been active here. Every religion has contributed to the social and cultural development of this region. It is therefore extremely disturbing that religious intolerance is rising in this part. But the fact remains the fact. During the last 20 years, religious intolerance has been showing an upward trend in India, Pakistan, Sri Lanka, Nepal, Bangladesh and other countries.
We have seen several mosques, including the famous Babri Mosque having been demolished or defiled. The memories of the state-sponsored killings of Muslims in Gujarat are still afresh in memories. We have seen Sunnis and Shias attacking each other in Pakistan. We have witnessed Christian missionaries being killed or persecuted in India and Pakistan. The violence against Christians in Orissa, Karnataka and Uttaranchal has generated a lot of fear in the Christian community.
We have also seen the growing menace of Buddhist intolerance in Sri Lanka, where several churches and assemblies of Christians were attacked in 2003, like Methodist Church in Rathgamam, House church of Pastor Sylvester Rozairo, St Stephen’s Lutheran Church at Orutota and Apostolic Church of Padhaviya Siripura. We have also witnessed some disturbances in Malaysia related to differences between Hindus and the Muslim government.
The rise of religious intolerance in South Asia can be attributed to several factors:
First and foremost is majorityism. I don’t purport to say that the majority community as a whole everywhere tends to try to suppress the minority communities. But there is always a minority within the majority, which keeps inciting the majority community against the minorities. They often have support within the government or the Executive, which complicates the situation. Media plays its own role in highlighting the differences. In India, certain sections of Hindu majority try to harass Muslims and Christians, in Pakistan some Muslim hardliners harass Christians and Hindus; in Sri Lanka a section of Buddhists vent their intolerance towards Hindus and other communities.
This majorityism is boosted by the types of the democracies that rule these countries where political parties and leaders use religious proclivities of the people in communalising them against other religions. Unfortunately, politicisation of religion has been playing an important role in Indian politics in recent years. When religion is politicised, communalism is the obvious result. The equations in India are such that political parties have eyes on different sections of societies, and in order to appease certain sections, they tend to inflame passions against certain communities.
Second is rivalry between different religious groups and institutions. This is unfortunate but there is lack of confidence and goodwill between different religious institutions. This is also because with the institutionalisation of religious dogma, clerics do not show as much concern for humanity at large as is expected from them. With the marginalization of religion and the dominance of economic forces, clerics too have been marginalised. This is really unfortunate.
Third, Hindus and Muslims, particularly those living in South Asia tend to equate Christianity with westernism. And Christians themselves have failed to clarify that Christianity and Westernism are different ideologies. Westernism is based on negation of religion as a whole including Christianity, dominance of market economics as the governing ideology of the system, misuse of sciences and technology for the benefit of the market and the dominance of the West in the world. When Western powers victimise Muslim countries, support Israel and spread Islamophobia, Muslims tend to target Christian institutions within their reach. Both Muslims and Christians must understand that Westernism is the enemy of both Christianity and Islam, and Christians and Muslims should come together to fight the social, cultural, moral and political threats posed by Western ideologies. Hindus too often equate Christianity with Western culture. In order to distance themselves from Western culture, they often target Christian institutions.
This situation particularly applies to the situation in Pakistan. In that country, the masses believe that the government is pro-America, something which is not acceptable to them. This is misused by certain elements to fan hatred against Christians. They even forget that most Christian organisations including then Pope had opposed the War on Iraq.
WHAT IS THE SOLUTION?
The solution has to be multi-pronged. Any form of violence should be punished in accordance with the law of the land. Unless the culprits are adequately punished, further attacks cannot be minimised. Not only the perpetrators of violence should be punished, effective deterrent punishment should also be given to those who spread hatred against religions, who mock others’ religions or insult the scriptures or founders of other religions. To follow a faith of one’s choice is the right of every individual; hence there can ideally be no room for ban on conversions. But conversion does also not mean an open display of religious allegiance in a way that invites hostile reactions. As there are certain issues involved regarding conversions, an international conference of all religions should be organised and a treaty signed by the highest authorities of all religions by which all religions can reach an agreement without violating the fundamental laws prescribed by the Scriptures. The Qur’an supports treaties and compromises, and Muslims should be able to show others the right way to arrive at a consensual position. When Prophet Muhammad (may Allah bless and greet him) established a state at Medina, he had signed treaties with the People of the Book giving them religious freedom. The same is true for other religions. Love is central in Christian scheme of things, Karuna or Compassion holds an important position in Buddhism and Vasudheva kutumbukam is the well-known cardinal principle of Hinduism.
Certain laws in different countries have been misused to harass minority communities. Allegations of misuse of blasphemy laws in Pakistan, Property Investment Act in Bangladesh, anti-conversion law in Tamil Naidu and Gujarat must be looked into and steps taken to undo the damage.
ALL-RELIGION ALLIANCE FOR A LARGER PURPOSE
So the biggest responsibility falls on the shoulders of religionists themselves. It is alright to propagate one’s religion. It is also understandable if the followers of different religions try to prove their religion as the best. There is no harm in a positive competition among different religions. But the problem arises when the followers of one religion use slanderous and mischievous arguments to put down other religions. Religions have so much common in essence and detail. We should sit together not only to forget our differences but to prepare an agenda for action. This agenda must not be limited to developing understanding between different faiths but to lead the world from the front. The time has now come when religion and clerics must play a more active role in the world affairs. They must lead mankind, and for this to happen, they must actively assert themselves in all fields. I am a great supporter and part of Interfaith dialogue but somehow I feel that Interfaith Dialogue must now become more dynamic and aggressive. Rather than simply trying to build cordial relationship among different faiths, it should now enlarge its agenda and must be ready to wage a united fight against evils, immorality, disintegration of family system, glorification of human weaknesses, rising crimes and growing indifference towards human values.
It is the responsibility of all religious institutions that they must condemn all actions relating to denigrating of other religions. Christians must take a lead in condemnation of Islam and Muslim bashers in western countries. Muslims must show equal disapproval of bashing of other religions in their areas of influence. The same applies to Hindus and Buddhists. But more than this display of respect for other religions what is required is the understanding of the real forces of evil in the current world and the formation of an all-religion alliance against these evils. Commercialisation of immoral, unhealthy and dangerous practices pose the biggest dangers to peace, and the all-religion alliance must start a worldwide, concerted and effective campaign against all these evils. I have used the word “alliance” instead of “unity” because I want the religious forces to form a formal alliance with a well-defined comprehensive agenda. Once the clerics and devout of all religions have a common goal, religious intolerance will automatically take a nosedive and political and economic fundamentalists will not be able to misuse religion. All religions have a belief in the Lord of the Universe, and if they believe in One God, they must automatically try to achieve Oneness of Mankind.
[Extracted from Dr Javed Jamil’s Speech at Churches’ Conference on Religious Intolerance in South Asia held at Bangalore from March 31 to April 2, organised by International Council of Churches, Geneva. DR JAVED JAMIL is Member Interfaith Coalition of Peace, New Delhi and Chief Editor, “Islam, Muslims & the World”.]