india minority religious essay in English
India minority religious essay in English– People of all religions reside in India. There are many ethnic minorities, such as Muslims, Jews, Buddhists, and other ethnic minorities. All minorities and majority castes have equal right in the constitution here. Minority
Absence or inadequacy of social fusion in a country tends to create the problem of the minority. Religious, racial, regional, linguistic, ethnic group-feeling marked by narrow-mindedness or fanaticism adversely affect the healthy working and the healthy life of a nation. Corporate interests are ignored and conflicting interests which are more artificial than natural are created.
Just as for an individual it is not easy to be truly natural so for a community or a nation, balance and a natural adjustment of interests are not easily achieved. Integration is a plant of slow growth. Harmonious living in a pluralistic society at all event is achieved step by step and phase by phase.
In India, we have a multiplicity of races and nationalities, of regional habits and ways of life, of manners and customs, of languages, of diets and dresses and other divergences. The builders of India’s life during all periods of Indian history made invaluable contributions to the evolution of fundamental unity amidst bewildering and apparently insurmountable divisions and diversities.
Religions and religious differences became a tool in the hands of separatists and divisive forces. In the Gita, Lord Krishna tells Arjuna that the enlightened man sees similarities and unities where un-enlightened men see only dissimilarities and disunities. Ours is a country of contrasts, but even during the centuries known as the Muslim period, and even afterwards, till today, Hindus and Muslims have given proof of a fraternal life -the like of which no other country and no other nation can show.
It is a miracle of Indian history. But this fusion, this integration, and this unity and fraternity was dangerously undermined and sabotaged by the foreign British government. The Hindus were made to feel that British rule favoured the Muslims. The Muslims were made to feel that even with British favour the Hindus were running away with all the prizes.
Only men with searching minds endowed with dispassionate discernment could see that British rule had equally sapping an emasculating effect on the overwhelming majority both of Hindus and of Muslims. Constructive national work resulting in mass uplift and mass welfare was lost sight of, and a non-existent artificially created Hindu-Muslim problem took the place of constructive thinking and of mass welfare both of the Hindus and of the Muslims.
Hindus and Muslims fought for shadows and neglected the substance. For misguided people in both the communities shadows became substances. Cow-slaughter, the Hindi-Urdu question, percentages of communal representation in ineffective bodies, and in services, assumed inflated importance compared to such vital questions as the economic Uplift the educational uplift, the transfer of political power to the people, etc.
The introduction of separate electorates sowed e seeds of lasting discord between the Hindus and Muslims. Ramsay Macdonald, the Prime Minister of England, who called himself a socialist, further endeavoured to disrupt India’s national unity by proposing separate electorates for the untouchables and other backward classes of Hindu society.
Evil became a self-generating force of chain-reaction with the introduction of separate electorates. Men with insight, whose ideal was a welfare state, found that communal representation being a meaningless and mischievous term was neither here nor there. It was neither fish nor flesh nor good red herring. It only meant turning India into a cockpit; it only meant the Balkanization of India.
Every agriculturist, every skilled and unskilled labourer, every middle-class Indian had to have an opportunity for remunerative work and adequate wages. Political and economic power structure had to be changed to enable every Indian to come into his own. The supreme task of India nation-building needed creating a condition not of sectional but of universal welfare.
When every Hindu and every Muslim family was to be adequately provided for, the Hindu-Muslim problem or the majority-minority problem would automatically cease to exist. It is only when a few are favoured and many of teeming millions are left to their own fate that the problem of minorities can crop up.
Social, economic and political thinking was substituted and selected by the middle and upper classes of both Hindus and Muslims. Universal welfare and the uniform growth and development of the entire Indian society simply did not matter to the vast majority masses of other countries. It is only the class champions both among Hindus and Muslims who speak of religious majority and religious minority. The minority problem simply does not exist.
There are only the problems of want, hunger, economic misery, employment, and wages, not for a majority or a minority but of all, which are concrete, actual and real. For humanity’s sake let us have clear thinking and not deformed, befuddled thinking. There are no majorities and no minorities. There is only human and an undivided and indivisible