Vincent Kundukulam
The Legislative assembly election in Kerala is nominally over, although ambiguities remain as regards the postal votes, including those of electoral workers. This write-up is not on the mistakes in the electoral process but on the responsibility of Christians in the context of growing communal spirit in the state.
There are mainly two level factors that contribute to the growth of communalism in the society: macro and micro elements. The macro reasons pertain mainly to the economic political and social disparities that exist among communities, which usually give birth to fear, jealously and hatred among their adherents. In Kerala, more than ever in the past, the different religious and caste oriented groups are conscious about the privileges acquired by any community in the state on account of the associations like NSS, SNDP, Muslim League and the Syrian and Latin Forums. Given the Muslim community has achieved a high level of bargaining capacity in the political, educational and health care sectors in the recent past, the Hindu and Christian organizations have become more alert about their own rights. Social observers point out that there is an extraordinary increase in the birth rate among the Muslim population and in the percentage of land acquired by them. Meanwhile, there emerged certain micro level issues like those of love-jihad and halal food, which happen to trigger the existing fear in these communities about Muslims. The Hindutva forces, who have been seeking for a chance to intrude into the political consciousness of Keralites have cunningly used this opportunity and have succeeded, to a great extent, in creating confusion and animosity among Christians and Muslims. The success of BJP in this election consists not in the number of seats they are going to win but in their ability to create an appeal among Malayalees towards Hindutva politics.
At this juncture, what disturbs me is not merely the development of extremism in religions but the morbid stand taken by the majority of believers at this critical time. Coming to us Christians, don’t we have a role to protect the secular, democratic and spiritual legacy of our country? Unfortunately, a non-negligible number of Christians have become friendly with the communal discourses and the great majority among Christians remains indifferent to such issues. I think, this so called “neutral majority” is the curse of the day. Their silence makes the path of extremists easy. This happened in the Muslim community already two decades ago with the murder of Chekannur Maulavi. With that tragic homicide, the Muslim population got afraid and the secularly minded Muslims began to keep silence. That is why diverse extremist groups gain momentum among Muslims in Kerala. I am afraid, the same will happen in Christianity in the recent future.
I don’t want to elaborate the above-given observations with facts and figures. I give below a few citations from the encyclical letter, Fratelli Tutti (October 3, 2020) which may help the readers to reflect over the alarming situation in Kerala and take stands as disciples of Christ:
People retract from the path of dialogue because they are concerned not for common good but for the benefits of power and for ways to impose their own ideas. (FT 202)
A journey of peace is possible between religion. Its point of departure must be God’s way of seeing things. God does not see with his eyes; God sees with his heart. God’s love is same for everyone, regardless of religion. (FT 281) We believers have to concentrate on what is essential lest, some of our teachings, taken out of context, end up feeding forms of contempt, hatred, xenophobia or negation of others. The truth is that violence has no basis in our fundamental religious convictions, but only in their distortion. (FT 282)
Truth, in fact, is inseparable companion of justice and mercy. All three together are essential to building peace: each, moreover, prevents the other from being altered. Truth should not lead to revenge, but rather to reconciliation and forgiveness. (FT 227) Without equal opportunities, different forms of aggression and conflict will find a fertile terrain for growth and eventually explore (FT 235) Certain think that promoting forgiveness means yielding ground and influence to others. For this reason, they think that it is better to keep things as they are, maintaining a balance of power between differing groups. (FT 236)
Jesus never promoted violence or intolerance. He openly condemned the use of force to gain power over others (Mt 20: 25-28) (FT 238). We are told to admonish our opponents with gentleness (2 Tim 2, 25). The early Christians living in a pagan world sought to show unfailing patience, tolerance and understanding. The disciples, albeit persecuted by some of authorities, had favour with all the people (Acts 5, 13) FT 239) While Jesus says, ‘I have not come to bring peace but a sword’, he does not encourage conflict but here he speaks about our fidelity in the decision to follow him (FT 240)
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