Thursday, April 13, 2023

Pope Francis Called In Exorcists As Archbishop, Says ‘Devil Tries To Attack Everyone

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By Zelda Caldwell

In a recently published interview, Pope Francis said he called in exorcists when he was archbishop of Buenos Aires and warned that the devil is always trying to attack everyone, Vatican News reported Monday.

The Holy Father, as he has done many times in his pontificate, emphasized that the devil is real. He added that Church leaders are among his favorite targets but that prayer is the best defense against such attacks.

“What is certain is that the devil tries to attack everyone without distinction and tries above all to strike those who have more responsibilities in the Church or in society,” the pope said in an interview featured in the book “Esorcisti contro Satana” (“Exorcists against Satan”), released today in Italian.

The book, written by Italian journalist Fabio Marchese Ragona and at this time published only in Italian, features the testimony of exorcists and victims of diabolic possession along with the interview with Pope Francis.

When asked if he had ever performed an exorcism as pope, the Holy Father replied that he had not but that he had requested the services of exorcists when he served as bishop in Argentina. 

“When I was archbishop of Buenos Aires I had several cases of people who came to me saying they were possessed. I sent them for a consultation with two good ‘specialist’ priests: They are not healers but exorcists,” the pope said.

“Both of them later told me that only two or three of those people were really victims of diabolical possession. The others suffered from diabolical obsession, which is quite different because they didn’t have the devil in their bodies. This should be specified,” he said.

In reference to the testimony of a young nun suffering from demonic possession who said that the devil said he hated the pope, the Holy Father said that, as a Christian, he would expect that.

“It is possible that I get on the devil’s nerves, because I try to follow the Lord and do what the Gospel says. And that annoys him. At the same time, he is certainly happy when I commit some sin. He seeks man’s failure, but he has no chance if there is prayer.”

The devil, he said, is powerless when someone prays and follows Christ.

“We are human beings and he always tries to attack us. It is painful, but in the face of prayer, he has no chance!” the pope said.

“And then, yes, it is true, as St. Paul VI said, that the devil can also enter the Temple of God, to sow discord and turn one against the other: Divisions and attacks are always the work of the devil. He always tries to insinuate himself to corrupt the heart and mind of man. The only salvation is to follow the path indicated by Christ,” Pope Francis said.

Pope Francis has frequently spoken of the devil in his homilies and public speeches. In his remarks to Vatican employees last Christmas, he warned against the devil in the form of a “well-mannered demon” who tempts us to consider ourselves “safe, better than others, no longer in need of conversion.”

He continued with this theme in the interview, referring to “polite” demons that attack those who do not engage an examination of conscience, a spiritual practice recommended by St. Ignatius, the founder of the Jesuits.

“The soul, not taking care to examine the conscience, doesn’t take any notice, or out of spiritual lukewarmness lets them in. These demons are terrible. Because they kill you. It is the worst possession. Spiritual worldliness covers all these things. There is no escape: The devil either destroys directly with wars and injustices, or he does it politely, in a very diplomatic way, as Jesus recounts. Discernment is needed,” the Holy Father said.


CNA
The Catholic News Agency (CNA) has been, since 2004, one of the fastest growing Catholic news providers to the English speaking world. The Catholic News Agency takes much of its mission from its sister agency, ACI Prensa, which was founded in Lima, Peru, in 1980 by Fr. Adalbert Marie Mohm (†1986).

Why Is Pakistan’s 1973 Constitution Facing Breakdown On Its 50th Anniversary? – OpEd

Pakistan's Parliament Building. Photo Credit: Uroojmirza71, Wikimedia Commons

By 

On April 10, the National Assembly held a special national constitutional convention in Parliament House, attended by parliamentarians, members of civil society, and Supreme Court Justice Qazi Faez Isa, the next chief justice in waiting, to commemorate the golden jubilee of the fiftieth anniversary of the 1973 constitution. Imran Khan’s PTI was absent.

There are two buildings standing next to each other in front of Constitution Avenue. One hosts the Supreme Court of Pakistan, headed by the CJP, and the other hosts Parliament, headed by the PM. Unfortunately, the heads of the two neighbouring buildings are in head-on collision, and the constitution, on the eve of its 50th anniversary, seems helpless to avert the conflict between the two organs of the state. The inhabitants of both buildings are deeply divided among themselves and are damaging the image of the only Muslim nuclear state, where people are in long lines and dying for the free collection of 10 kg of atta, where people are without electricity and gas, and where they are facing unprecedented inflation coupled with insecurity and threats to their lives due to the resurgence of terrorist activities.

What are the roots of the recent judicial crisis?

Apparently, the judicial crisis stems from three related causes. 1) The main cause is the presidential reference against Justice Qazi Faez Isa. Several PTI leaders now publicly blame that reference as the joint brainchild of then-law minister Farogh Naseem and the military establishment. However, the failure of some judges at the time, including Chief Justice Umar Ata Bandial, to recognise this and treat it accordingly created deep and abiding rifts. 

2) The co-related cause in this regard is the consistent trend, since 2017, of SC decisions in favour of PTI, and specifically the consistent hearing and granting of relief to Imran Khan by the famous three-judge bench headed by the CJP against political parties and leaders forming part of the PDM. This evident trend has also been a cause of concern for the brother judges, who have voiced this concern openly in their notes of dissent, leading to their perceived exclusion from or marginalisation on the benches hearing such cases.

3) Deep cracks have happened amongst the judges of the Supreme Court on the issues of suo motu taken by CJP Umar Ata Bandial with regard to holding elections of the two dissolved provincial assemblies and the formation of a like-minded three-member bench headed by himself to hear the said case and the validity of the minority and majority verdicts of that bench. Most importantly, the demand of the political parties, bar associations, and even brother judges of the Supreme Court for constituting a full court, but the consistent denial of the CJP in this regard. 

This judicial crisis has now resulted in an almost constitutional breakdown. Parliament has rejected the verdict of the three-member bench headed by the chief justice of the Supreme Court and refused to provide 21 billion rupees to the election commission for holding elections for the two incumbent provincial assemblies. Further, parliament has passed a bill to cliff the wings of the CJP with regard to formation of branches and as preemptive action, the Supreme Court’s eight like-minded members bench headed by the CJP prevented the parliament from changing the bill into enactment till the next hearing of the validity of the case on May 2.

In fact there is no harm if the power of CJP is shared by two other Judges as proposed in the bill passed by the parliament because Lord Acton has rightly said, “Power tends to corrupt and absolut power corrupts absolutely “.

introspection of our constitution in the face of a judicial crisis

It was a good opportunity for all organs of the state and institutions, and particularly for the parliamentarians on the fiftieth anniversary, to deeply reflect on the causes of the three-time abrogation of the constitution by the military dictators, its shortcomings, its non-implementation in its true spirit, and particularly the recent judicial crisis in the presence of the 1973 constitution, and look into their consciences and minds as to how they have abided by the constitution in its original spirit. 

No doubt, it is a landmark document that categorically enshrines democratic norms and envisions a pluralistic and progressive society. Its canons of governance are federal in essence, with maximum provincial autonomy, particularly after the 18th Amendment, and assure at length social justice and equality, as it consciously bestows sovereignty on the people’s chosen representatives. 

In fact, our present Constitution, from its preamble to its principles of policy, and the subsequent 23 amendments, have evolved into an organic testament. All that is needed is its implementation in letter and spirit, with the astute resolve of all organs of the state and institutions to hold it supreme, free from the hobnobbing of petty interests. In fact, as a nation, we have always been lacking on the implementation side since the beginning.

Our constitutional history depicts that every organ of the state and its institutions, specifically the establishment, have treated the constitution as Gen. Musharraf’s famous “piece of paper” to be thrown in the dustbin. Therefore, the 1973 Constitution has seen every form of dispensation in its five decades of existence. From weak elected governments to military rules, and from the law of necessity doctrines to the 18th landmark amendment back in 2010, which literally rewrote the working relationship of state organs and addressed most of the grievances of the smaller provinces,

Is the 1973 Constitution a perfect document? Or are further amendments required?

The answer is not necessarily. This constitution is a living document, like other constitutions around the world. As the 18th Amendment has shown, it is equipped with the tools to resolve disputes among the federating units and address shortcomings. The only solution lies in respecting the constitutional order and working to implement the lofty goals laid out by the basic law, and most importantly, in keeping the door open for further amendments while safeguarding the interests of the three federating units, specifically the smaller federating unit of Baluchistan.

Pakistan is a federal parliamentary republic, with powers shared between the federal government and the provinces. The relationship between the federation and provinces is defined in Part V (Articles 141–159) of the constitution. Under the 1973 Constitution, Pakistan adopted a bicameral system at the centre, called “the Parliament,” composing the President, the National Assembly, and the Senate.

The National Assembly According to Article 51(3) of the Constitution, it consists of 326 seats, out of which 173 come from Punjab. 75 were from Sindh, 55 were from Khyber-Pakhtunkhwa, 20 were from Balochistan, and 3 were from ICT. It shows that Punjab is more dominant in the National Assembly than the other three federating units.

Since the National Assembly enjoys exclusive powers to consider money bills, including the annual budget, to make policy, to make government accountable, to regulate and direct, and to conduct parliamentary hearings, in such constitutional arrangements, the smaller provinces were not in a position to safeguard their rights in the face of the predominant position of Punjab in the National Assembly; therefore, for the first time in history in 1973, a bicameral system of senate was introduced. 

Under Article 59, the Senate is a permanent legislative body with equal representation from each of the four provinces, elected by the members of their respective provincial assemblies. Though equal representation is granted to all four federating units to safeguard their rights in case the National Assembly passes some acts against their interests, in fact the Senate has been made powerless by design, specifically with regard to money bills and the preparation of budgets. In fact, the Senate has become a debating club because of two reasons: its limited powers and the way its members are elected through an indirect vote by the electoral college.

To make it workable, further constitutional amendments are required.

Surely, 50 years of our constitutional history call for celebrations, but what is most important is making the document actually work. Unfortunately, that has not happened due to some lacunae despite massive changes to the constitution under the 18th Amendment. Therefore, the following steps are required to make it a more consensus-driven and workable document:

First.

Article 59 needs to be amended to make the Senate powerful and elect its members through direct election rather than an electoral college, so that horse trading is averted. However, a two-thirds majority in the parliament is required for such amendments, which is almost impossible for three provinces in the existing majoritarian democratic system and Punjab-dominated federal structure. Therefore, article 239 with regard to a two-thirds majority for amendments in the constitution needs to be revoked by introducing a one-third majority, enabling the smaller units to introduce amendments in the constitution.

Second, to make the constitution a workable document, the following articles need to be revisited for effective implementation.

There are around twenty articles covering fundamental human rights in the 1973 constitution. Unfortunately, not one of them has delivered for the people of Pakistan. Particularly, freedom of speech, equality before the law, a fair trial, security of life, honour, and property, protection of their culture and language, safeguards against arrest and detention, and rights to education, etc.

Section 124-A of the Pakistan Penal Code, which defines sedition, criminalises any action bringing or attempting to bring hatred, contempt, or disaffection towards the government. Since independence, this colonial remnant has been arbitrarily used in Pakistan as a tool to muzzle dissent and free speech. Section 124-A contravenes Article 19 of the Constitution, which grants the right to free speech. This section needs to be removed forthwith.

Article 140(A) of the 1973 constitution of Pakistan clearly mentions that there must be a politically and financially authorised and empowered local government system, but it has become a daydream in Pakistan.

Private militia. The government, in compliance with Article 256 of the Constitution, must ban all private militias, regardless of their size and patrons, and declare possession of arms as the exclusive domain of the state.

Articles 62 and 63 are highly controversial and misused. According to these articles, a person may be qualified or elected as a Member of Parliament provided he has adequate knowledge of Islam and is essentially “Sadiq and Ameen” (honest and righteous).

Council of Common Interest Article 153 was amended to provide: (i) The Council shall consist of the Prime Minister as Chairman of the Council; and (ii) the Chief Ministers of the Provinces. (iii) Three (3) Members from the Federal Government to be nominated by the Prime Minister from time to time. The consul has so far failed to address the issues raised by smaller provinces.

The ongoing stampede between the judiciary and parliament, particularly deepening cracks, infighting and egotistical behaviour reflects the sense of judicial tribalism in the superior judiciary. Furthermore ,  factionalised political elites, has resulted in a fractured polity, a hollowed-out economy, de-industrialisation, capital flight, brain drain, endemic shortages, widespread poverty, societal breakdown, and social chaos. Such a chaotic condition if continued will derail the whole system and land the country into wilderness and the loser will only be the poverty stricken public. Hopefully good sense will prevail and both warring parties will move towards an amicable solution to the crisis.

Sher Khan Bazai. The writer is a retired civil servant served as secretary of education in the government of Balochistan. He can be reached at skbazai@hotmail.com.

 

A Ramadan Musing: When Philosophy Meets Religion – Essay

Muslim prayer beads. Photo by Muhammad Rehan, Wikipedia Commons.

By 

Humanity cannot live by bread, pasta, or rice alone – it needs transcultural philosophy as a foundation of morality.

The philosophical dimension of religion can be more powerful than its institutional and ritual. It should be through the philosophy of religion that one can explore the essence of the dialogue between what Hassidic philosopher Martin Buber calls, the “Thou and the I”, the Ultimate Self and the Ultimate Reality, or between Man and Creator. This is what is meant by the transcultural nature of mystical discourse. Those familiar with Buber’s philosophy will agree that the idea of the dialogical “I-Thou” contains a profound statement of Man’s ontological vocation, a transcultural-philosophical view can best be an avenue that can appeal to educational philosophers intending to explore universality in mystical thoughts.

For societies struggling to understand the potential of interfaith dialogue, this idea can be a good starting point for a powerful discourse.

“Universalism”

Let me illustrate some of the salient mystical ideas that correspond to Buber’s ‘relational philosophy’; namely those from the Christian, Buddhist, Hindu, Taoist, and Islamic traditions. The transcultural dimension of I-Thou relation in the variety of religious experiences points out to the Ultimate Reality and the illumination to self of which when this stage of enlightenment is achieved the “goodness” in Man is drawn out, Humanity reaches its moral epitome and the I-it world is imbued with the presence and vision of Thou-ness.

In Christianity, it is the Jesus of Love and the love of Jesus, which runs through the idea of the setting of the precondition of the I’s “meeting” with Thou. Humanity yearns for self-illumination and for the discovery of the inner beauty of self-government. St Francis Assisi’s parable of the seeker of God and poor man of a church (the Master of his own kingdom) illustrates this point:

“The Master asked… : Whence are you come? From God Where did you find God?’ When I forsook all creatures When have you left God? In pure hearts and in the sea of goodwill. The Master asked: What sort of man are you? I am a king. Where is your kingdom? My soul is my kingdom, so I can so rule my senses inwards and outward, that all the desires and powers of my soul are in subjection, and this kingdom is greater than a kingdom on earth. What has brought you to this perfection? My silence, my high thoughts, and my union with God. For I could rest in anything less than God. Now I have found and in God have eternal rest and peace.” (Underhill, pp 209-210)

In Buddhism, the Self acknowledges the Thou-ness of his/her existence through meditation and the following of the noble path in order for one to attain Nibbana. The I-it world can only reach salvation and prepare the meeting of the Thou through the Noble Eightfold Path that leads to the cessation of suffering (Radhakrishnan & Moore, 1967) which among them calls upon Man to:

“know suffering, the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering; … to renounce the world and to do no hurt or harm; … to abstain from lies and slander, from reviling, and from tattle; … to abstain from taking life, from stealing, and from lechery; … (p 277)”

It is when these are taken to be a part of one’s commitment to self-purification that the I-it world may be elevated to a higher level of consciousness. In the Hindu cultural philosophy, the I-Thou meeting can be preconditioned by Man’s submission to the Law of Manu, a code of conduct written as metrical sutras of dealing with the religious, legal, customary, and political aspects of the Hindu philosophy .

The purpose of life as conceived by the Hindus is to arrive at the fullest realisation of his/her existence through dharma (righteousness), artha (wealth), kama (enjoyment) and moksha (spiritual freedom) (Radhakrishnan & Moore, p 172)

Man is to live anthromophically with Nature in a world wherein beings and non-beings have their significance in the cosmic and metaphysical order of creation. It is when the world is looked upon as an “It” – to be dominated – and peoples to be utilized that this order is violated and Mother Earth is raped and the cycle of destruction begins. In the Taoist tradition, the character of Lao Tze, controversial to many a Confucionist of his philosophy of Nature, is an epitome of the “Thou-ness” in thought.

In Lao Tze, Nature is not to be tampered with at all, illustrative in his symbolic metaphor of the uncarved stone that creativity of Man would carve into representations. If there should be a great grandfather of eco-philosophy, Lao Tze would be one. In one of the most foundational dialogues in the Taoist philosophical thoughts, in which Kung Fu Tze (Confucius) is said to visit Lao Tze to consult him in matters of propriety: Lao Tzu said:

“Those of whom you talked about are dead and their bones are decayed. Only their words have remained. When the time is proper, the superior man rides in a carriage, but when it is not, he covers himself up and staggers away. I have heard that a good merchant stores away his treasures as if his store were empty and that a superior man with eminent virtues appears as if he were stupid. Get rid of your air of pride and many desires, your insinuating manners and lustful wishes. None of these is good for you. That is all I have to tell you. (translation, Chan, 196, p 36) 

The essence of the passage and of Taoist philosophy is to live a life of humility through the subjugation of the Ego. It is this essence of naturalism in philosophical thought which has brought Lao Tze’s mysticism comparable to Buber’s “Thou-ness” in which nature is seen as one amongst the many beings in the world of the Thou. The Tao The Ching (The Way) is to be followed in order for Thou to meet the I in the Taoist tradition.

The Islamic conception of mysticism must begin with the mentioning of the Prophet Muhammad (PBUH) as one of the world’s greatest mystics whose entire life was spent preaching the Thou-ness of living. Allah (God) is to be made present in the heart, mind and soul of the believers so that the I-it world may become one in submission to the will of the Supreme Being. Peace for oneself, society, nations, and the world order can be attained by adhering to the true spirit and meaning of the Quran.

The mystical aspect of Islam nonetheless involves one taking the path to self-purification best illustrated by those “seeking God” through Sufism, among the paths. The writings and narrated experiences of poet mystics such as Qadir Jailani, Rabiyattul Adawiyah Fariduddin Attar, Jalaluddin Rumi, Omar Khayyam, Al Ghazalli and of one widely recognized in the west, Idries Shah, illustrate the Thou-ness of the tradition. In the Malay world we find such work in the poet-mystics of the early Malay kingdom such as Hamzah Fansuri.

The popular profound sayings of the Islamic mystics “know thyself and you will know God”, and “God is closer to you than your jugular vein” has remarkable similarity with the Hassidic belief of the closeness of God to those who seeks to meet Him through his Grace. It is to be noted that Moses (PBUH) and Jesus (PBUH) are revered to be two of the major prophets of Islam and the monotheism in these two are but a continuation of the God’s message brought also by Muhammad (PBUH) as the last prophet in the lineage of those beginning with Adam.

Thus, the mysticism inherent in the religions I have scantily mentioned points out the transcultural-philosophical paradigm inalienable to Buber’s idea of I and Thou.

It is my view thus that the inherent philosophical aspects of those religious traditions point out to the need for their believers to work towards peace from within the self so that this boundary can then be extended to others, to beings and non-beings, and ultimately to the planet and cosmos in which then, we will realize that all there is the Thou of whom which we are to provide rendezvous.

It is when the self is “immersed and lost” in the finiteness of the Thou that humanity can take its true character and that the ego is subjugated from its need to manifest all forms of behavior and acts anathema to the Thou-ness of the I.

“Politics and madness”

Politics is said to be the art and science of constitutionalizing and unconstitutionalizing of power relations. It has been a predominant influence of the ego of Man and has crafted an iron curtain to veil the apolitical and beauty of the Inner self. Through the politics of demagoguery, Man has created psychological, cultural, social, economic, political, and global structures which mirror the triumphs of the ego over the primordially pure and peaceful self.

This may perhaps explain the manifestations of mania that have historically colored our activities as human beings: The two World Wars, the war on terrorism, the illegitimate invasion of Iraq, slavery, the Holocaust, the nuclear arms race, environmental degradations, and destruction, and a range of other madness and disorders in the history of human civilizations. The “I” seeks power, seizes it, and uses it to shackle the I-it primary word so that an I-Thou relation is no longer possible.

The power sought is then used to subjugate others and threaten Nature. The manifestations above point to the meaning of power in the realpolitik-al sense as opposed to the mystical. But a pertinent question that correlates with the Buberian and transcultural-philosophical view of power is this: How can the Self be made to realize its infinite power within?

How do we evolve – from “man” to metaphysical beings? How do we evolve – as the Malays would say – from “manusia” to “insan” to “insanul Kamil”? — so that the larger Inner world harmonizes with the smaller one Outside? 

References

Buber, M (1958). I and Thou. New York: Collier Books.

Chan, W-T. (1963). Translation – The Way of Lao Tzu (Tao the Ching). New York: Bobbs-Merrill Co.

Radhakrishna, S & Moore, C.A.E. (Eds) (1967). A Sourcebook in Indian Philosophy. Princeton: Princeton University Press.

Underhill, E (1955). Mysticism. New York: Meridian.


Dr. Azly Rahman is an academician, educator, international columnist, and author of nine books He holds a Columbia University (New York City) doctorate in international education development and Master's degrees in six areas: education, international affairs, peace studies, communication, fiction, and non-fiction writing. He is a member of the Columbia University chapter of the Kappa Delta Pi International Honor Society in Education. Twitter @azlyrahman. More writings here. His latest book, a memoir, is published by Penguin Books is available here.

Ambedkar Used Constitution-Making To Modernize India – Analysis

India's Dr. Bhimrao Ambedkar "Baba Saheb". Photo Credit: Wikimedia Commons

By 

As chairman of the Indian constitution drafting committee, Ambedkar rejected the traditional or Gandhian notions of the Indian State, society and economy and put India on the path to modernity.

Throughout the struggle against British rule in India, the idea of an ideal India rested on Mahatma Gandhi’s notions about an ideal Indian State, its society and economy. But when the time came to decide on the direction to be taken, in the period immediately before and after independence, the leaders of the day chose a model that was  entirely Western, a far cry from the vision of Gandhi. 

The Indian constitution, finalized in 1949 and adopted in 1950, reflected the views of modernists like Jawaharlal Nehru and the chairman of the drafting committee, Dr.B.R.Ambedkar, and not those of Gandhi. This made a leading Gandhian from South India remark that there was nothing “Indian” in the draft constitution. “I am hearing the music of a Western band not the stains of the veena,” he said.

Gandhi and his followers wanted India to be village-oriented, its economy to be village-based, and its political structure built on village-level institutions. “India lives in its villages” Gandhi would say. He  abhorred urbanization and industrialization, considering modern cities an “excrescence that served the evil purpose of draining the life-blood of the villages.” 

But Ambedkar, like Nehru, argued that industrialization was the “soundest remedy” for the problems of Indian agriculture. It would wean away surplus labor from the villages and give them meaningful  employment while also reducing the fragmentation of land holdings. 

In Ambedkar’s view, Gandhi’s vision of the idyllic Indian village was not grounded in reality which was that the upper/dominant castes oppressed the lower castes, particularly the Dalits who were “outside the Hindu fold.”  To Ambedkar, Gandhi’s “ideal” village was “a sink of localism, a den of ignorance, narrow mindedness and communalism.”

Unlike Gandhi, and like Nehru, Ambedkar wanted Indians to look to the future and not seek a return to an imagined “glorious” past including an imagined idyllic village of the past. While Nehru said that harking back to the past in an ever-changing world was a futile exercise, Ambedkar stressed the need to move away from the past to liberate his people, the Untouchable Dalits, from the shackles and indignities imposed on them for 6000 years.

Gandhi believed in de-centralization based on the belief that the State is essentially a centralized institution that is necessarily based on violence. He wanted as little of government as possible. But Ambedkar and Nehru, saw the State, a centralized State, as a necessary instrument for binging about social and economic change. 

Ambedkar, a firm believer in constitutionalism and the law, saw the State as an agent of enlightenment in a social milieu which was “regressive and backward” as Shashi Tharoor says in his “Ambedkar: A Life”.

This is the reason why the Indian constitution made India a “centralized federation” with the Center holding over-riding powers over the States. 

True, the constitution makers preferred a strong center to check fissiparous tendencies which were rampant at the time, but a pressing need to bring about socio-economic changes with a top-down approach was also in their mind. In pursuing the latter objective, Ambedkar was the keenest.

In fact, Ambedkar went to the extreme and said that untouchability could be rooted out only by a Kamal Ataturk-like change agent. He strongly felt that Hindu theology and practice have to be thoroughly and forcibly changed. But this was not acceptable to the bulk of his compatriots who were traditional.   

Though Ambedkar vigorously propagated reservation in employment and education for the Dalits and tribals, and the constitution did fix quotas for them, he resolutely opposed communalism, especially majoritarianism. 

Shashi Tharoor quotes a speech made by Ambedkar in November 1948 in which he said: ” To diehards who have developed a kind of fanaticism against minority protection, I would like to say two things: One is that minorities are an explosive force, which if it erupts, can blow up the whole fabric of the State. The history of Europe bears ample and appalling testimony to this fact. The other is that the minorities in India have agreed to place their existence in the hands of the majority. They have loyally accepted the rule of the majority, which is basically a communal majority and not a political majority. It is for the majority to realize its duty not discriminate against minorities.”

Tharoor finds the distinction Ambedkar made between a “communal majority” and a “political majority”. According to Ambedkar, communal majority is a majority based on an inherited or an ascriptive criterion like religion, while a political majority is based on a political belief. The latter may expand or contract based on changing issues or choice. 

The concepts of communal and political majorities are important to understand contemporary India, Shashi Tharoor says. The Bharatiya Janata Party (BJP) is making determined efforts to turn India’s communal majority into a political majority, thereby leaving no room for non-Hindus to be part of the political majority.

Tharoor points out that it was not only Ambedkar who sounded warnings about the dangers posed by communal politics. Sardar Patel, who the BJP claims was a Hindu nationalist, had also voiced fears about communalism. 

Speaking in the Constituent Assembly on May 25, 1949, Patel said: “It is for us, who happen to be in a majority to think about what the minorities feel, and how we in their position would feel if we are treated in the manner they are treated.”

Commenting on these statements, Tharoor says: “Given the Modi government’s oft-repeated admiration for the likes of Ambdekar and Sardar Patel, it is disappointing that their current approach reduces individuals to their religious affiliations and denies them their agency as free citizens of our democratic republic. The suggestion that only a Hindu, and only a certain kind of Hindu, can be an authentic Indian is, as Ambedkar understood, an affront to the very premise of Indian nationalism.”

Ambedkar decried the tendency to tie nationalism to the past. In 1943 he said that his party (Labour party) would not make a “fetish” of nationalism. 

“If nationalism means the worship of the ancient past – the discarding of everything that is not local in origin and colour – then we cannot accept nationalism as our creed. Labor will not allow the ever-expanding spirit of man to be strangled by the hand of the past which has no meaning for the present and no hope for the future,” he said. 

Ambedkar would definitely oppose the tendency under the current BJP regime to change place names and even strike off references to a past that smacked of a foreign origin or influence.   

Thanks to Ambedkar and Nehru, the constitution made “citizenship” and not membership of particular communities the single most important criterion for membership of the Indian nation. Religion, language or culture, had no place in determining nationalism and citizenship. Ambedkar said: ” I want all people to be Indians first, Indians last and nothing else but Indians.”

For Ambedkar nationalism was not just an emotional concept, or a matter of blind faith. Nationalism is not an end in itself, but a means to serve a purpose – “the fulfilment of essential principles,” he said. 

” A nation is not a primordial entity but a political project, not given by nature but a collective creation of the moral imagination of its members, and has claims on them only to the extent that it includes them fully in its self-understanding,” he said. 

In other words, nationalism could not be forced. It has to meet the felt needs of each of the country’s constituents. Otherwise, it will come unstuck.


P. K. Balachandran is a senior Indian journalist working in Sri Lanka for local and international media and has been writing on South Asian issues for the past 21 years.




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