Bahá’i Approach to Eradication of Prejudices for Achieving the Goal of Viksit Bharat
Dr. A. K. Merchant*
Profound is the confusion that threatens the foundations of present-day society. Among the many critical issues facing the Government one fundamental challenge is prejudices relating to a citizen’s identity. The Bahá’i Faith advocates that so long as peoples of whatever race, caste, creed, class, nation, or religion do not subordinate all lesser loyalties and limiting identities to their oneness as citizens of a single planetary homeland the nations of the world would not succeed in creating conditions of social and economic equity and patterns of living that are harmonious and progressive. It may be recalled that more than 150 years ago Bahá’u’lláh had proclaimed: “The earth is but one country, and humankind its citizens.” He also categorically asserted: “The wellbeing of humankind, its peace and security, are unattainable unless and until its unity is firmly established.”
According to Government survey the combined population of lower castes—scheduled castes (SCs 16.6%), scheduled tribes (STs 8.6%), other backward classes (OBCs 41%) -- is approximately 95 crores (950 million) which is about 65% of India’s total population.
In our trajectory of becoming a Viksit Bharat by 2047 how shall the most populous country of the world with over 80 crores (800 million) plus dependent on free rations and a host of other subsidies eradicate caste prejudice.
Effecting a fundamental change in social, economic and spiritual conditions involves creating and strengthening authentic structures of governance, especially at the local level. Building and sustaining such structures underpin all efforts to raise individual and collective capacity. Without fostering true organizational capacity in a community, and hence collective learning, the Viksit Bharat initiatives, however well designed, will fail.
Addressing caste prejudice in India is a complex and multifaceted challenge, requiring efforts on multiple fronts. For centuries the caste or varna system has been traditionally perceived as a hierarchy based on the functions, duties and privileges. Originally the system comprised four castes but later numerous sub-castes emerged and developed into the binary opposition of purity and pollution. However, the notion of fixed hierarchy is arbitrary and valid only from the viewpoint of a particular caste. Often in rural India, the question: “Who are you?” is not as important as “What are you?” Whilst in the cities importance is given to one’s religious identity and social status. The sense of “Indianness” assumes importance only when one travels abroad. The idea of difference and not hierarchy determines the tendency of each caste to keep alive its unique nature and this is also seen to be true of the various castes that occupy the same rank in the hierarchy. It is in fact, the mechanics of power, both economic and political, that sets the ground rules for caste behaviour. Even today largely in rural India there is very little scope for acquiring status outside the caste system. Inter-caste marriages are frowned upon and from time to time one reads of honour killings in the media. The struggle of Hindu Dalits for access to some of the temples or drawing water from wells meant for upper castes is continuing. How shall we root out such injustices or exploitation perpetrated on lower castes, at a time when the whole country proudly celebrated the 75th anniversary of India’s Constitution that assures every citizen equal right, opportunities for work, right to free education, inter alia.
Here are some approaches, some of which are an integral aspect of the variety of service activities of the Bahá’i Community not only India but throughout the world. Primarily, through its educational and capacity programmes the Bahá’i Community eradicates the situations of inequality, injustice and violence. Every child, every youth regardless of their caste, class, religious background is lovingly welcomed and given ample opportunities for their welfare and betterment of their families and communities wherever they reside. Today in over 600 clusters with thousands of families both in rural and urban settings are being provided education, livelihood, health-care and a range of services particularly mindful of spiritual empowerment as the foundational basis of general wellbeing.
Therefore, for the country to become Viksit let us do the following: (i) Promote inclusive education—encourage schools to include teachings about the harmful effects of caste discrimination and the importance of equality. (ii) Raise awareness—use media, campaigns, and community programs to spread awareness about caste issues and promote social harmony. (iii) Strict implementation of laws—ensure strict enforcement of anti-discrimination laws and policies to protect the rights of marginalized communities. (iv) Affirmative action—continue and improve affirmative action policies to provide opportunities in education and employment for historically disadvantaged castes. (v) Encourage social integration—promote inter-caste marriages and community events that bring people of different castes together. (vi) Support grassroots movements—empower local communities and NGOs working to combat caste prejudice. (vii) Job opportunities—create more job opportunities for marginalized communities through skill development programmes. (viii) Financial inclusion—ensure access to financial resources and support for businesses owned by individuals from disadvantaged castes. (ix) Positive representation—encourage media and entertainment industries to portray positive and diverse representations of all castes. (x) Highlight success stories—share success stories of individuals from marginalized castes to inspire and motivate others.
Most importantly political parties responsible for ensuring transparency and good governance must refrain from creating vote-banks on the basis of castes. Eradication of discrimination of all types and defending the rights of victims of oppression is fearlessly upheld by the Bahá’i Community everywhere. Bahá’i Administrative institutions are always mindful of the following guidance in the Bahá’i writings: “…that they should have the most scrupulous regard to safeguarding the legitimate personal and civil rights of all individuals, whatever may be their chosen career or station in life, and irrespective of their racial, religious or ideological backgrounds. It is not permissible in matters related to such rights to make distinctions and discriminations or show preferences… If the believers were to act otherwise it would be tantamount to a reversion on their part, in this century of radiance and light, to the ways of those of a former age: they would re-ignite in men’s breasts the fire of bigotry and intolerance: they would deprive themselves from the glorious bestowals and bounties of God…”
In this new phase of collective learning and development of the country let us stay focused on the vital role of the human spirit in inspiring and sustaining positive change. The multidimensional character of the development enterprise requires strong partnerships between all actors including local communities, all secular or religious organizations, government—panchayats, district level, state and national—for building bridges of understanding and mutual respect among all citizens. Then and only then will Bharat become Viksit and truly show-case the clarion call of Vasudhaiva Kutumbakam—one planet, one family, one future.
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*The author is a social worker, independent researcher & member of the Bahá’i Community of India