By Sufiya Pathan
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Extra resources for A Historical and Theoretical Investigation into 'Communalism'
The British seemed to see ‘Hindu-Muslim antagonism’ much earlier than the term ‘communalism’ emerged and this would open up a large amount of literature over two centuries, for review under this single category. However, since the objective is to understand available theories of 35 ‘communalism’ I have therefore made the term itself central to the selection of work to be reviewed here49. The term emerged in the 1920s and the earliest colonial work on ‘communalism’ seems to have emerged in the early 1930s.
Thus, recent studies have been marked by a certain 38 This assertion should not be read as an attempt to ‘rescue’ from negative evaluation either ‘hindutva’ or the nineteenth century intellectual movements that are considered disturbing. Evaluation is either secondary or not important at all to our understanding of these movements. I merely wish to make a bid for a historical and conceptual revaluation of these ideas in their particular contexts. ), but has a completely different set of political parameters within which to operate.
The Hindu has many gods in his universe; he reverences the Brahmin; he venerates the cow; and he makes joyful music at his festivals. The Muslim is monotheistic; he is a follower of the Prophet; he reverences the Koran; he excludes music from the mosque. Once a year at the Bakr-Id festival he sacrifices a cow. The slaughter of kine excites the Hindu, and has been the proximate cause of communal rioting in nine cases out of ten. Disturbances of mosque prayers by passing bands of Hindu processionists rouses the darkest passions of Muslim worshippers and has been a frequent preliminary to serious disorder, especially in the larger cities during the last twenty years.