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Indian Society It is important to emphasise that communalism is about politics, not about religion. Although communalists are intensely involved with religion, there is in fact no necessary relationship between personal faith and communalism. A communalistmayormaynotbeadevoutperson,anddevoutbelieversmayormay not be communalists. However, all communalists do believe in a political identity based on religion. The key factor is the attitude towards those who believe in other kinds of identities, including other religion-based identities. Communalists cultivate an aggressive political identity, and are prepared to condemn or attack everyone who does not share their identity. One of the characteristic features of communalism is its claim that religious identity overrides everything else. Whether one is poor or rich, whatever one’s occupation, caste or political beliefs, it is religion alone that counts. All Hindus are the same as are all Muslims, Sikhs and so on. This has the effect of constructing large and diverse groups as singular and homogenous. Communalism is an especially important issue in India because it has been a recurrent source of tension and violence. India has had a history of communal riots from pre-Independence times, often as a result of the divide-and-rule policy adopted by the colonial rulers. But colonialism did not invent inter- community conflicts – there is also a long history of pre-colonial conflicts – and it certainly cannot be blamed for post-independence riots and killings. Indeed, if we wish to look for instances of religious, cultural, regional or ethnic conflict they can be found in almost every phase of our history. But we should not forget that we also have a long tradition of religious pluralism, ranging from peaceful co-existence to actual inter-mixing or syncretism. This syncretic heritage is clearly evident in the devotional songs and poetry of the Bhakti and Sufi movements (Box 6.9). In short, history provides us with both good and bad examples; what we wish to learn from it is up to us. Kabir Das – A Lasting Symbol of Syncretic Traditions Box 6.8 The poems of Kabir, synthesising Hindu and Muslim devotion are cherished symbols of pluralism: Moko Kahan Dhundhe re Bande Where do you search for me? Mein To Tere Paas Mein I am with you Na Teerath Mein, Na Moorat Mein Not in pilgrimage, nor in icons Na Ekant Niwas Mein Neither in solitude Na Mandir Mein, Na Masjid Mein Not in temples, nor in mosques Na Kabe Kailas Mein Neither in Kaaba nor in Kailash Mein To Tere Paas Mein Bande I am with you o man Mein To Tere Paas Mein… I am with you … 112 Reprint 2026-27