Thesis Review

Review of the chapters

Chapter I

The first chapter of the thesis, the author conceptualizes communalism and reveals a diverse range of perspectives and interpretations regarding the nature and origins of communalism. Various scholars have approached communalism from different angles, leading to a lack of consensus on its definition and characteristics. Some scholars, such as Asghar Ali Engineer and Ram Puniyani, view communalism primarily as a political phenomenon rooted in power dynamics rather than religion. They argue that communalism is often used by the elite to mobilize broader societal layers under the guise of protecting tradition and religion.

In locating the previous literature in the similar research theme, author has written in the context of Kerala, scholars like K.N. Panikkar and M. Muralidharan have linked communalism to colonial modernity and the unique political landscape of the region. They suggest that communalism in Kerala was influenced by British colonialism and was a byproduct of specific political circumstances. Additionally, some scholars, including David C. Scott, have viewed communalism as a form of nationalism, particularly when the majority community projects it as true nationalism based on history, culture, and struggles. Marxist-left historians like A.R. Desai and Irfan Habib have analyzed communalism through an economic lens, attributing its emergence to competition for scarce resources. On the other hand, scholars like George Mathew have characterized communalism as an attitude emphasizing the exclusivity of communal groups delineated by religion, seeking solidarity for socio-political actions. Mathew argues that communalism in Kerala reflects an exclusive religious attitude aimed at gaining socio-political advantages.

Furthermore, communalism is often described as the misuse of religion for secular gains, involving the manipulation of religious sentiments for economic, social, and political benefit within society. This exploitation of religion for personal or communal interests can lead to communal violence and riots, further exacerbating tensions between different groups. The chapter sheds light on the divisive nature of communalism, which often exploits religious identities for personal and political gains, leading to heightened tensions and conflicts between different communities. The Gandhian and Nehruvian viewpoints condemn communalism as anti-national and regressive, posing a significant threat to the unity and integrity of India. This multifaceted issue is deeply rooted in historical and socio-political contexts, making it a complex and challenging phenomenon to address.

Chapter II

The Chapter II “Community Identity Formation in Kerala: A Historical Review” author delves into the intricate historical and literary aspects that have contributed to the construction of community identity in Kerala. The author highlights the significant role played by literary texts in shaping communal stereotypes and community identities in the state. Literary genres have been instrumental in depicting society as watertight compartments based on community identity and religious peculiarities, influencing both the administrative machinery and the common people. Notable literary works such as “Tuhfat Al Mujahiddin” by Shaykh Zainuddin Makhdum, “Keralodayam” by K. N Ezhuthachan, and “Malabar Manual” by William Logan are examined to understand their impact on community identity formation.

Furthermore, the chapter discusses how community identity in Kerala is a product of colonial modernity, shaped by conscious efforts of communal organizations rather than a spontaneous process. Organizations like the Rashtriya Swayamsevak Sangh (RSS), Vishwa Hindu Parishath (VHP), and Sivasena have played a pivotal role in constituting and promoting community identity and identity consciousness in Kerala. These communal groups have actively worked towards fostering community identity, leading to the emergence and growth of communalism in the state. The historical review of community identity formation in Kerala underscores the religious diversity present in the state, with significant populations adhering to Hinduism, Islam, Christianity, Buddhism, Jainism, and Sikhism. This religious plurality has contributed to the emergence of distinct community identities such as Hindus, Muslims, and Christians, fostering a dynamic identity consciousness that has been exploited by communal interests. The historical conflicts between Shaivites and Vaishnavites in Medieval Kerala have also influenced community identity, with traditional social divisions being legitimized through works like “Keralolpathy” .

The chapter contrasts the pre-modern Kerala society’s community identity, which was not solely based on religion, with the contemporary notion of community identity rooted in religious affiliations. The absence of an indigenous term for religion in Malayalam and the diverse religious practices of different communities in Kerala highlight the complexity of community identity in the region. The historical review of community identity formation in Kerala provides valuable insights into the multifaceted factors that have shaped communal stereotypes and identities in the state.

Chapter III

In chapter III the author delves into drawing of a historiography to locate the emergence and growth of communalism in Kerala, which have been a subject of scholarly debate due to the lack of primary and secondary sources, as well as the diverse interpretations by different scholars. Various scholars like K.Madhavan Nair, Rajan Gurukkal, K.N.Ganesh, and K. N.Panikkar have pointed out that communalism began to reflect in Kerala society during the last phase of the Malabar region. John Oommen, on the other hand, traces the origins of communalism in Kerala back to the sixteenth century, particularly with the arrival of the Portuguese in 1498 A.D., suggesting that religious conflicts had underlying economic reasons Scholars like K.N Ganesh and K.N. Panikkar has highlighted the role of European powers and missionary activities in the organization of Christian communities in Kerala, leading to communal identities and the pursuit of benefits from authorities. Though the communal landscape in Kerala has evolved over time, with communalism becoming intertwined with religious and opportunistic party politics, the instances of riots also came into existence.

In the discussed chapter, authors talks about the roots of communalism in Kerala, which can be traced back to the twentieth century, with significant developments occurring after the Malabar Rebellion of 1921, which led to a societal cleavage and withdrawal of Muslims from the mainstream. Author shows, communalism in Kerala has progressed through two stages, initially as a political doctrine and later evolving into religious confrontations and violence for secular gains. The coastal regions of Kerala have been particularly prone to communal riots, often fueled by external financial assistance with hidden motives. In response to communal tensions, various communities in Kerala, including Christians, have organized themselves politically, forming parties to protect their interests and aspirations. Overall, the literature on the emergence and growth of communalism in Kerala underscores the complex interplay of historical, political, and religious factors that have shaped the communal landscape in the region.

The communal landscape in Kerala has witnessed a series of violent incidents, such as the Marad riots of 2002 and 2003, where political, social, and religious organizations have been implicated. Communal riots in Kerala have often targeted places of religious worship and pilgrimage sites, resulting in heavy losses to these institutions. The state’s response to communal tensions has been criticized for its failure to minimize casualties and effectively address the root causes of communal violence.

The communal tensions in Kerala continue to pose challenges to the state’s social fabric and communal harmony. Efforts to address the root causes of communalism and promote inter-religious dialogue and understanding are essential to mitigate the impact of communalism on Kerala’s diverse society. Further research and analysis are needed to understand the dynamics of communalism in Kerala and develop strategies to foster peace and harmony among its various communities.

Chapter IV

The history of communal riots in Marad, as detailed in Chapter IV, provides a comprehensive analysis of the underlying factors and events that have led to communal tensions in the region. The chapter delves into the communal undercurrents in Marad, highlighting the complex dynamics that have contributed to the occurrence of riots. It is noted that communal skirmishes in Marad have a long history, dating back more than five decades, with sporadic incidents occurring even during the partition of India. The geographical features and political landscape of Marad are identified as factors that have made the region susceptible to communal violence, with the presence of strong communal parties exacerbating tensions.

The chapter also discusses the interventions made by political and police authorities to ease communal tensions in Marad, including peacekeeping meetings and calls for upholding religious amity and cooperation. However, despite these efforts, communal riots continued to erupt in the region, with differing interpretations regarding the causes of specific incidents such as the 2002 riot. The social relationships in Marad between the riots of 2002 and 2003 are described as strained, with underlying tensions simmering beneath the surface despite official assurances of normalcy.

Moreover, the discussed chapter highlights specific incidents that triggered communal violence in Marad, such as the influx of migrants engaging in fishing activities and the subsequent tensions that arose from occupational associations. The failure of state authorities to address communal polarization and the misappropriation of relief efforts by communalists further exacerbated the situation, leading to a deepening of communal divides in Marad.

The chapter also discusses past instances of communal violence in Marad, such as the brutal events of 1988, which resulted in multiple fatalities and retaliatory actions under the leadership of Hindu communalists. These incidents underscore the cyclical nature of communal tensions in Marad, often fueled by disputes over basic needs and communalization of society.

Chapter V

The analysis of the communal riots in Marad in 2002 and 2003, as well as the communalization of Marad society, has been a subject of multifaceted exploration. The riots were attributed to various factors, with differing opinions among intellectuals and the public regarding the underlying causes. The communalization of Marad society was not a sudden occurrence but rather a gradual process that culminated in violent outbreaks, leading to loss of life and property. One of the primary reasons identified for the communal riots in Marad was the communalization of society and intense competition for economic resources among the residents. This competition for fundamental resources like drinking water, livelihood, shelter, and employment played a significant role in fueling communal tensions. The failure of governments and their machinery to address these fundamental issues further exacerbated the situation.

The communal mobilization in Marad was a result of various factors, including the growth of communalism and the subsequent division of society along religious lines. The formation of communal organizations and institutions in Marad marked a shift towards communal inhibitions, leading to a divided community reminiscent of the partition period in India. The failures of government officials in addressing the grievances of the people, particularly in terms of basic needs like drinking water and economic stability, were highlighted as contributing factors to the communal tensions in Marad. The lack of timely and effective action by the state government against communalists further fueled communal polarization.

The biased and inflammatory media coverage of the Marad riots in 2003 exacerbated the communal tensions by portraying one religious group as attackers and the other as victims. This misinformation and incitement of hatred between communities only served to worsen the situation and deepen the divide. The communalists in Marad continued their efforts to communalize society, propagating hidden agendas and deepening the divide between communities. The economic empowerment of Muslims in Marad also played a role in widening the gulf between communities and intensifying competition for resources. This economic competition intertwined with religious sentiments, leading to further social tensions and ultimately violent outbreaks. The involvement of younger generations with strong communal ideologies also played a role in escalating the violence in Marad. The psychological factors at play, such as unhealed historical wounds and mass hysteria, further fueled the outbreak of violence and led to tragic killings in the region.

The communal riots in Marad were the result of a complex interplay of factors, including communalization of society, economic competition, government failures, and communal mobilization. The gradual process of communalization over time culminated in violent clashes, highlighting the importance of addressing underlying social and economic issues to prevent such incidents in the future.

Chapter VI

In chapter VI, the author discusses the literature surrounding the communal riot in Eravipuram in 1992 and provides a comprehensive analysis of the events leading up to and during the riot. Various reports from newspapers such as Desabhimani, Mathrubhumi, and Kerala Kaumudi shed light on the origins and aftermath of the conflict. Desabhimani highlighted that the riot was a direct result of communal mobilization within the Eravipuram society, with communalists from both the majority and minority communities being equally responsible for the escalation of tensions. The reports criticized the authorities and police for their handling of the situation, emphasizing the communal deeds that fueled the conflict.

Mathrubhumi’s investigation pointed towards Hindu communal organizations like the RSS, VHP, and BJP, as well as Christian proselytization and religious conversions, as major contributing factors to the riot. These reports helped uncover the communal undercurrents in Eravipuram society, illustrating the deep-seated issues that led to the outbreak of violence. Kerala Kaumudi delved into the weakening of secular fabrics in Eravipuram society, attributing the riot to the relentless activities and propagations of communalists. The failure of the secular and democratic efforts of the people to counteract communal mobilization ultimately led to the breakdown of communal relations in the area.

Furthermore, the chapter discusses conflicting narratives emerged regarding the root cause of the riot. While some blamed a minor issue of a music feast as the trigger, others pointed fingers at deliberate obstruction by Christian fanatics and anti-social elements under the guidance of a Church Father named Reverent Father Mani Kuttiyil.

Chapter VII

The chapter VII on communal undercurrents at Eravipuram provides a detailed analysis of the origins and manifestations of communal issues in the region. The study highlights that communal problems in Eravipuram are not solely linked to the temple issue but are also intertwined with material factors such as the collapse of trade and business in the area.

The Hindu community in Eravipuram primarily engages in trade and related businesses, while the Christians are predominantly involved in fishing and related activities. Despite the Hindu community’s dominance in Eravipuram, the Christians in Chettinada and Thekkumppuram are well-organized and integrated, thriving due to foreign money and assistance.

The genesis of communalism in Eravipuram can be traced back as the chapter the author discussed, to the drying up of a canal, leading to communal mobilization by Hindu communal organs and a subsequent response from Christian fanatics engaging in activities like proselytization and religious conversion. The pre-riot period witnessed vigorous communal mobilization by both Hindu and Christian communalists, resulting in the desecration of places of worship and widespread destruction of property. The communal riot in April 1992 was portrayed as the culmination of years of communal mobilization, with the spark being a complaint by Christians over loudspeaker sound, further dividing the society into distinct compartments based on religious affiliations.

The aftermath of the riot saw fear and hatred between communities, with communalists exploiting the situation to incite violence and damage property. However, the study also highlights the subsequent rejection of communal forces by the people of Eravipuram, who worked against these organizations to uphold secular-democratic principles and prevent further communal mobilization. The Eravipuram society’s efforts to maintain peace and unity were supported by various entities, including governments, political parties, service organizations, and religious leaders, in stark contrast to the communal tensions seen in other regions like Marad.

The Chapter VII underscores the complex interplay of economic, social, and religious factors in fueling communal tensions in Eravipuram, while also emphasizing the community’s resilience in resisting divisive forces and upholding secular values.

Chapter VIII

The chapter VIII of the study delves into the communalisation of Kerala society, highlighting its emergence even before the official formation of the state in 1956. The communalists, representing Hindu, Muslim, and Christian communities, focused on expanding their influence and ideology among the people of Kerala, leading to the communalisation of society as the author discussed. This process, initially slow, gained momentum in the 1990s, becoming a constant and full-fledged phenomenon. The communalisation was facilitated through communal riots and subsequent segregation, with Marad society serving as a notable example. Despite the literacy of the population, many failed to grasp the dangers of communalism, with a minority influenced by communal ideologies, leading to communal riots and the rise of communal parties in the state.

The communal competition in Kerala involved various groups like RSS, VHP, BJP, Muslim League, NDF, SDPI, and others, who mobilized people over minor issues for vested interests, resulting in communal riots. The Communist government’s brief suppression of communal forces was short-lived, as communalism resurfaced in the political landscape of Kerala. The growth of communalism was evident in the government’s decisions, marking a significant victory for communalists and a milestone in the communalisation process. The period until 1990 saw communalism as a political doctrine, not yet reaching its destructive form, but crucial for the communalisation process.

The chapter VIII provides a detailed examination of the methods and tactics employed in the communalisation of Kerala society, emphasizing the multifaceted functions and strategies of communalists and the impact on different religious communities in the state. The literature reviewed underscores the complex interplay of communal forces, political dynamics, and societal responses in shaping the communal landscape of Kerala. The chapter also discusses the role of historical misinterpretation in fueling communalism in Kerala society. Historians like RS Sharma, Ram Puniyani, and KN Panikkar have highlighted how communal forces manipulate history to spread hatred and legitimize their present actions. The selective appropriation of history by communalists constructs an imagined past to justify their current ideologies and actions. This misuse of history as a tool for communal propaganda has been a significant factor in the communalisation process in Kerala.

Furthermore, the chapter sheds light on the media’s role in perpetuating communalism. Historian Rajan Gurukkal criticizes the mass media, especially newspapers, for their role in spreading communal hatred and inciting passions. Nehru also condemned newspapers that spread falsehoods and incited communal tensions, advocating for punishment for such actions. The media’s irresponsible reporting and support for communal riots have contributed to the communalisation of Kerala society.

Additionally, the chapter discusses the communal strategies employed by Christian communalists in Kerala. The Kerala Congress, formed in 1964, became a political platform for Christian communalists to assert their interests and secure positions in the state government. Like other communal groups, the Christian communalists used political alliances and pressure tactics to advance their agenda and gain benefits from the government. The concentration of the Christian population in certain districts, such as Kottayam, further empowered the Christian communalists to wield political influence for their vested interests.

In response to communal issues, leaders from the Muslim, Hindu, and Christian communities have been actively working to safeguard the secular fabric of Kerala society. Religious and political leaders have played a crucial role in educating their followers about communal issues and advocating for peace and harmony. The collective efforts of the majority of the population against communalism demonstrate a strong commitment to preserving the peaceful coexistence of different religious communities in Kerala.

Chapter IX

The concluding chapter of the thesis discusses the role of historical misinterpretation in fueling communalism in Kerala society. Historians like RS Sharma, Ram Puniyani, and KN Panikkar have highlighted how communal forces manipulate history to spread hatred and legitimize their present actions. The selective appropriation of history by communalists constructs an imagined past to justify their current ideologies and actions. This misuse of history as a tool for communal propaganda has been a significant factor in the communalisation process in Kerala.

The thesis highlights the detrimental impact of communal homogenisation processes on social harmony in Kerala. The tactics employed by Hindu, Muslim, and Christian communalists to unite their communities have resulted in increased communal tensions and violence, leading to a breakdown of inter-community relations. The rise in communalism has exacerbated existing social divisions and created an atmosphere of fear and mistrust among different religious groups in the region. Moreover, the chapter underscores the urgent need for political parties to prioritize secularism and democracy in order to address the root causes of communal tensions in Kerala. By disengaging from alliances with communal parties and promoting inclusive and pluralistic values, secular and democratic parties can play a crucial role in mitigating communal violence and fostering a more harmonious society. The thesis provides a comprehensive analysis of the dynamics of communalism in Kerala, shedding light on the influence of communal forces, the consequences of communal homogenisation processes, and the imperative for political parties to uphold secular and democratic principles to combat communal tensions and violence in the region. In this concluding chapter the author serves as a call to action for policymakers, community leaders, and civil society to work towards building a more inclusive and tolerant society in Kerala.

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