The word ‘secularism’ has produced much consternation to both its critiques and its defenders. The critique of academicians like TN Madan and Ashis Nandy influenced by intellectual currents like postmodernism and postcolonialism along with the coming to power of BJP, a Hindu ideological party, inaugurated a discourse that secularism as a political ideal is not suited to India and in fact, Asian societies. The argument of the Hindu Right Wing has been that secularism has been a cover for the appeasement of the Muslim minorities in India, ignoring the interests and sentiments of the Hindu majority. There is also a critique coming from Muslim groups about the hidden bias of the Indian state in spite of its rhetorical claim of being secular and neutral. Dalit intellectuals have also scrutinized the practice of secularism as elitist discourse reeking of upper caste assumptions and privilege protection. Increasingly the concept has lost its sheen and almost become a term of rebuke for elite Nehruvian liberals by Right-Wing spokesmen. In such an intellectual context, scholar Nalini Rajan embarks on the project to defend the idea.
The book meticulously examines the historical and philosophical origins of secularism, emphasizing its evolution from 17th-century Europe to contemporary times. Rajan highlights the contrast between western and Indian secularism, noting that while western secularism often entails a strict separation of the church and state, Indian secularism adopts a more nuanced approach. This approach involves what Professor Rajeev Bhargava has called ‘principled distance’ between religion and state. The state instead of being neutral towards all religions interferes in religion if there are practices that are morally objectionable to the core values of equality and human dignity of the Indian Constitution. Rajan says the word Dharma Nirpekshata better captures the position as being unfavourable or unbiased to any particular religion rather than neutrality. One important clarification that the author provides is that ‘freedom of religion’ also means freedom from religion. In this sense, Indian secularism deviated from the idea of religious toleration as advocated by John Locke. Locke does not extend his tolerance towards atheists.
Next, Rajan provides a thorough historical context, discussing the colonial period and the Indian freedom struggle. She underscores the contributions of key figures like Mahatma Gandhi and Jawaharlal Nehru, whose visions of secularism significantly influenced the Indian Constitution. The author rescues Gandhi from the anti-modernist and anti-secularist brigade who appropriate Gandhi in support of their attacks against the secular liberals. Gandhi’s comments are quoted without keeping his overall commitment to religious tolerance, according to the book. The book also gives a lengthy commentary on the debates in the Parliament on the protection of religious minorities. The questions concerning SCs and STs are also dealt with in the book. It also examines the judiciary’s role in shaping Indian secularism through landmark cases, shedding light on how legal interpretations have upheld and defined secular principles.
Rajan’s work stands out for its interdisciplinary approach, blending history, philosophy, law, and political science. Her analysis is both comprehensive and balanced, acknowledging the challenges and contradictions inherent in Indian secularism. She appreciates the pragmatic nature of Indian secularism in maintaining social harmony. One of the book’s strengths is Rajan’s engagement with contemporary debates, including the rise of Hindu nationalism and the challenges of religious fundamentalism. Her writing is clear and accessible, making complex theoretical concepts understandable without sacrificing depth. Rajan’s thoughtful exploration of these issues adds to the book’s relevance and urgency in the current political climate.
Coming to the limitations of the book, the author’s desire to give a simple and accessible introduction to the idea/ideal of secularism does not get involved with the various intellectual critiques of secularism as a western hegemonic ideology particularly put forth by Islamists and decoloniality theorists. It also tends to retain the elitist top-down approach to understanding the problems concerning secularism rather than the way it works at the ground level. How secularism as an ideology gets employed to marginalize various critiques of the elitist nature of this ideal, particularly the critiques coming from the minorities themselves, has not been given enough attention.
As a political theorist, the author gets trapped in the process of ‘idealization’ which tends to eliminate unwanted and distasteful facts about the way secularism as a political rhetoric was employed to remain in power by the political classes. The book although written with sincere intentions might not convince the hardened critic of secular politics in India. However, it can nudge those who are on the fence towards secularism as a pragmatic solution to the inter-religious conflict that is a cause of concern in Indian politics.
Secularism: How India Reshaped the Idea is an important work that offers a fresh perspective on secularism. Nalini Rajan’s rigorous scholarship and insightful analysis make this book an invaluable resource for anyone interested in understanding the complexities of secularism, especially in the Indian context. It challenges readers to rethink conventional notions of secularism and appreciate the innovative ways in which India has adapted this idea to its unique socio-political realities. This book is a must-read for those who are beginners to the debate on secularism and for those seeking clarity on a lot of issues which get distorted by the high pitch debates in the Indian media. The most important virtue of the book is its accessible and clear no-frills approach to the debate of secularism in India.
Krishna Swamy Dara is Assistant Professor, Department of Political Science, Jamia Millia Islamia, New Delhi.