30 Mar 2019: UPSC Exam Comprehensive News Analysis

Note to Students:

The article featured in the Hindu titled, “The irrelevance of secularism” has been critically worded. From a UPSC point of view, it is important to understand the idea of the western model of secularism as well as the India idea of secularism. These distinctions are extremely important from a UPSC point of view. We have taken the liberty of sharing these distinctions and perspectives with you. The same has also been covered in the NCERT textbooks.

Larger Background:

The Western Model of Secularism:

• All secular states have one thing in common: they are neither theocratic nor do they establish a religion. However, in most commonly prevalent conceptions, inspired mainly by the American model, separation of religion and state is understood as mutual exclusion: the state will not intervene in the affairs of religion and, in the same manner; religion will not interfere in the affairs of the state.
• Each has a separate sphere of its own with independent jurisdiction. No policy of the state can have an exclusively religious rationale. No religious classification can be the basis of any public policy. If this happened there is illegitimate intrusion of religion in the state. Similarly, the state cannot aid any religious institution. It cannot give financial support to educational institutions run by religious communities. Nor can it hinder the activities of religious communities, as long as they are within the broad limits set by the law of the land. For example, if a religious institution forbids a woman from becoming a priest, then the state can do little about it. If a religious community excommunicates its dissenters, the state can only be a silent witness. If a particular religion forbids the entry of some of its members in the sanctum of its temple, then the state has no option but to let the matter rest exactly where it is. On this view, religion is a private matter, not a matter of state policy or law.
• This common conception interprets freedom and equality in an individualist manner. Liberty is the liberty of individuals. Equality is equality between individuals. There is no scope for the idea that a community has the liberty to follow practices of its own choosing. There is little scope for community-based rights or minority rights. The history of western societies tells us why this is so. Except for the presence of the Jews, most western societies were marked by a great deal of religious homogeneity. Given this fact, they naturally focused on intra-religious domination. While strict separation of the state from the church is emphasized to realize among other things, individual freedom, issues of inter-religious (and therefore of minority rights) equality are often neglected.
• Finally, this form of mainstream secularism has no place for the idea of state supported religious reform. This feature follows directly from its understanding that the separation of state from church/ religion entails a relationship of mutual exclusion.

Indian Model of Secularism

Sometimes it is said that Indian secularism is an imitation of western secularism. But a careful reading of our Constitution shows that this is not the case. Indian secularism is fundamentally different from Western secularism.

Indian secularism does not focus only on church-state separation and the idea of inter-religious equality is crucial to the Indian conception. Let us elaborate this further. What makes Indian secularism distinctive? For a start it arose in the context of deep religious diversity that predated the advent of Western modern ideas and nationalism. There was already a culture of inter-religious ‘tolerance’ in India. However, we must not forget that tolerance is compatible with religious domination. It may allow some space to everyone but such freedom is usually limited. Besides, tolerance allows you to put up with people whom you find deeply repugnant. This is a great virtue if a society is recovering from a major civil war but not in times of peace where people are struggling for equal dignity and respect.

The advent of western modernity brought to the fore hitherto neglected and marginalized notions of equality in Indian thought. It sharpened these ideas and helped us to focus on equality within the community. It also ushered ideas of inter-community equality to replace the notion of hierarchy. Thus Indian secularism took on a distinct form as a result of an interaction between what already existed in a society that had religious diversity and the ideas that came from the west. It resulted in equal focus on intra-religious and interreligious domination.

Indian secularism equally opposed the oppression of dalits and women within Hinduism, the discrimination against women within Indian Islam or Christianity, and the possible threats that a majority community might pose to the rights of the minority religious communities. This is its first important difference from mainstream western secularism.

Connected to it is the second difference. Indian secularism deals not only with religious freedom of individuals but also with religious freedom of minority communities. Within it, an individual has the right to profess the religion of his or her choice. Likewise, religious minorities also have a right to exist and to maintain their own culture and educational institutions.

A third difference is this. Since a secular state must be concerned equally with intra-religious domination, Indian secularism has made room for and is compatible with the idea of state-supported religious reform. Thus, the Indian constitution bans untouchability. The Indian state has enacted several laws abolishing child marriage and lifting the taboo on inter-caste marriage sanctioned by Hinduism.

The question however that arises is: can a state initiate or even support religious reforms and yet be secular? Can a state claim to be secular and not maintain separation of religion from state? The secular character of the Indian state is established by virtue of the fact that it is neither theocratic nor has it established any one or multiple religions. Beyond that it has adopted a very sophisticated policy in pursuit of religious equality. This allows it either to disengage with religion in American style, or engage with it if required.

The Indian state may engage with religion negatively to oppose religious tyranny. This is reflected in such actions as the ban on untouchability. It may also choose a positive mode of engagement. Thus, the Indian Constitution grants all religious minorities the right to establish and maintain their own educational institutions which may receive assistance from the state. All these complex strategies can be adopted by the state to promote the values of peace, freedom and equality.

It should be clear by now why the complexity of Indian secularism cannot be captured by the phrase “equal respect for all religions”. If by this phrase is meant peaceful coexistence of all religions or interreligious toleration, then this will not be enough because secularism is much more than mere peaceful coexistence or toleration. If this phrase means equal feeling of respect towards all established religions and their practices, then there is an ambiguity that needs clearing. Indian secularism allows for principled state intervention in all religions. Such intervention betrays disrespect to some aspects of every religion. For example, religiously sanctioned caste-hierarchies are not acceptable within Indian secularism. The secular state does not have to treat every aspect of every religion with equal respect. It allows equal disrespect for some aspects of organized religions.

Editorial Analysis:

• A debate has flared up, especially after the Supreme Court’s Sabarimala judgment, on whether the state should leave religion alone.
• It is important to note that the relevance of this question is underscored by the unique definition of secularism espoused by the founding fathers of the Constitution, namely that the Indian state must be equidistant from all religions while allowing religions equal space in the public sphere.

Question of definition

• For several reasons this definition of secularism has created a lot of confusion as to what the term stands for.
• Some critics take the view that the formulation was impractical, given the huge numerical disparity in the religious composition of the Indian nation.
• These critics point out that it is this demographic inequality that paved the way for the intrusion, and now proliferation, of majoritarian religious symbols, idioms and practices in the state’s domain.
• Second, given the congenitally religious nature of Indian society and the consequent political import of identity based on religion, political parties, almost without exception, found it convenient to use religious sectarianism to advance their fortunes.
• As a matter of fact, the success of the Muslim League in hiving off Muslim majority areas from the rest of the country in 1947 on the basis of a religio-sectarian agenda gave a major fillip to Hindu nationalist organisations, such as the Hindu Mahasabha and the Rashtriya Swayamsevak Sangh (RSS).
• These parties were already active in the pre-Partition political arena but were of marginal importance during the freedom movement.
• The demographic transformation of independent India, as a consequence of Partition, into a Hindu majority of around 80% paved the way for the emergence of Hindu nationalist parties spawned by the RSS — first the Jan Sangh and then the BJP — as major political players in the country.
• The Congress itself had a Hindu nationalist component that had been overshadowed by the ideology of composite nationalism because of the towering personality of its leading exponent, Jawaharlal Nehru. This ideology began to decline from the early 1960s with the deterioration in Nehru’s health. The decline was temporarily halted in the late 1960s during the first few years of Indira Gandhi’s tenure as Prime Minister by the influence on her of her mentor, P.N. Haksar, an uncompromising secularist.
• However, it became clear that she was not above playing the religio-sectarian card. She did so successfully in order to return to power in 1980.
• Rajiv Gandhi continued in his mother’s footsteps in the aftermath of her assassination and subsequently followed a policy of dual appeasement: first getting Parliament to overturn the Supreme Court’s ruling in the Shah Bano case and then by opening the Babri Masjid, which had remained closed since 1949, to allow Hindu religious rites to be conducted in its premises.
• Currently, today, there are certain issues need to be addressed: for example the proliferation of cow vigilantism and the anti-Muslim rhetoric.
• Some critics take the view that the formula that the state must remain equidistant from all religions, the unique Indian definition of secularism, is unworkable.
• As a matter of fact, these critics also take the view that the framers of the Constitution, Nehru and B.R. Ambedkar included, failed to erect an unbreachable firewall between state and religion that would clearly prevent the intrusion of religious idioms, practices and agendas into the political arena and insulate the state from the religious sphere.

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Q1. Consider the following statements:

1. The craft forms of Warangal Dhurries and Adilabad Dhokra have a Geographical Indication Tag (GI Tag).
2. Both the craft forms are from the state of Andhra Pradesh.

Which of the statement/s given is/are correct?

a. 1 only
b. 2 only
c. Both 1 and 2
d. Neither 1 nor 2

Answer: a

Explanation:

The craft forms of Warangal Dhurries and Adilabad Dhokra from Telangana have been awarded a Geographical Indication Tag (GI Tag) by the Geographical Indication Registry based in Chennai.  Warangal Dhurries is a famous variety of traditional rug made out of cotton and Adilabad Dhokra is an ancient bell metal craft.

Q2. Which of the following is NOT correctly matched?

a. Tirupati Laddu: Andhra Pradesh
b. Muga Silk: Assam
c. Dindigul Lock: Karnataka
d. Gadwal Sarees: Telangana

Answer: c

Explanation:

Dindigul Lock of Tamil Nadu has been awarded GI Tag. A geographical indication right facilitates those who have the right to use the indication to prohibit its usage by a third party whose product does not conform to the applicable standards.

Q3. Consider the following with respect to “Electoral Bonds”:

1. Electoral bonds will be valid for 6 months during which they could be used to make donations to registered political parties.
2. Only those political parties that have secured not less than 1% of votes polled in the previous Lok Sabha elections or general election to the Assembly can avail funding through these bonds.
3. Electoral bonds are interest-free banking instruments.
4. India is the first country to introduce bonds for electoral funding.

Which of the following statements is/are true?

a. 1 and 2 only
b. 2 and 3 only
c. 2, 3 and 4 only
d. All of the above

Answer: c

Explanation:

The electoral bonds scheme was announced in Union Budget 2017 with an aim for increasing transparency in political funding. It makes India first country in the world to have such unique bonds for electoral funding. It will have a life of 15 days during which they can be used to make donations to registered political parties. The bond can be encashed by an eligible political party only through a designated bank account with the authorised bank. Electoral bonds will be bearer instrument in nature of promissory note and an interest-free banking instrument. Political parties that have secured not less than 1% of votes polled in last general election to Lok Sabha or Assembly can avail funding through these bonds.

Q4. Consider the following with respect to FAME India Scheme:

1. The objective of the scheme is providing monetary and fiscal incentives for market creation and adoption of electric & hybrid technology vehicles in the country.
2. It is a part of the National Electric Mobility Mission Plan 2020.
3. It intends to achieve about 9500 million litres of cumulative fuel savings, which would result in the reduction of emission of Greenhouse Gasses and pollution of 2 million tonnes.
4. The scheme was formulated by the Department of Heavy Industry under the Ministry of Heavy Industries and Public Enterprises.

Which of the statement/s are incorrect?

a. 2 only
b. 3 only
c. 1 and 2 only
d. 4 only

Answer: b

Explanation:

FAME -India [Faster Adoption and Manufacturing of Hybrid & Electric Vehicles in India] scheme was formulated by the Department of Heavy Industry under the Ministry of Heavy Industries and Public Enterprises, as a part of the National Electric Mobility Mission Plan 2020. The objective of the scheme is providing monetary and fiscal incentives for market creation and adoption of electric & hybrid technology vehicles in the country. The key areas of focus under the scheme are infrastructure development, pilot projects, technology development and demand creation. It will provide a major push for early adoption and market creation of both hybrid and electric technologies vehicles in the country.

National Electric Mobility Mission Plan (NEMMP) 2020

The National Electric Mobility Mission Plan 2020 was unveiled in 2013 considering the environmental pollution and need for fuel security in the country, with an aim to promote electric mobility in the country. It has an ambitious target of achieving sales of six to seven million electric and hybrid electric vehicles every year beginning from 2020. It intends to achieve about 9500 million litres of cumulative fuel savings, which would result in the reduction of emission of Greenhouse Gasses and pollution of 2 million tonnes.

Q5. Consider the following statements:

1. World Monuments Fund (WMF) is a private, international, non-profit organization dedicated to the preservation of historic architecture and cultural heritage sites
2. WMF publishes the World Monuments Watch two year once.

Choose the correct answer from the options given below:

a. 1 only
b. 2 only
c. Neither 1 nor 2
d. Both 1 and 2

Answer: d

Explanation:

World Monuments Fund (WMF) is a private, international, non-profit organization dedicated to the preservation of historic architecture and cultural heritage sites around the world through fieldwork, advocacy, grant making, education, and training. Every two years WMF publishes the World Monuments Watch (formerly the World Monuments Watch List of 100 Most Endangered Sites).

1. Geographical Indication Tags have the potential to expedite India’s Economic Growth. Elucidate (10 Marks)
2. Draw a contrast between the Indian and Western concept of Secularism. Comment on India’s dilemma on secularism and suggest the way forward. (10 Marks)

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March 30^th 2019 CNA:-Download PDF Here