The pernicious idea of exclusive belonging
It erases the multiplicity and fluidity necessary for self-development and cultural growth
Rajeev Bhargava
T
he idea that each human be-
ing belongs to only one reli-
gious or linguistic communi-
ty, a single culture or a unique
civilization appears to be ubiqui-
tous. Many have begun to believe
that our identity is defined by
membership to only mutually ex-
clusive groups. If we are Bengali,
then we cannot be Odia or Assa-
mese; if Hindu, then not Muslim
or Christian.
This idea of exclusive belonging
is relatively recent. Indeed, even
today, a substantial number of hu-
mans appear not to have it. Or if
they do, only very faintly. Multiple
belonging is common because we
imbibe from other cultures when
we go to them. And because ideas
and values, energetic and nimble-
footed, come to us as they seek un-
charted territories. This fluidity in
understanding who we are is in-
eradicable, infinitely better than a
condition in which we are con-
fined to a fixed, categorical idea of
identity.
Identity is multi-layered
That we belong exclusively to one
culture, religion or language is un-
desirable and unfeasible. It is not
feasible because our overall identi-
ty is far more complex and multi-
layered than what we articulate or
others believe. To take the manif-
est part of ourselves as our only
identity is to accept a truncated,
impoverished self. It is undesira-
ble because it forces us to rely ex-
clusively on one tradition when in
fact we can be nourished by many.
We live much better when we are
open to multiple influences, en- relevant because the whole point scientists take their Hindu outlook
riched by varied currents of of his existence is to become a seriously; many philosophers are
thought and value. good Hindu and remove extrane- at home in their Jewish, Islamic or
ous, non- or anti-Hindu elements. Catholic spiritualities. Loyal to
Intersecting cultures This seems like a forceful rebuttal. both, they feel that something ter-
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Take any one of us living in say in But it overlooks two stronger ribly important would be lost if
Delhi. We are heirs to myriad challenges. either was snatched away from
streams of Hindi/Urdu/Punjabi. First, the encounter between them.
Local dialects apart, these are two different ethical traditions re-
shaped by old Sanskrit and old sults in mutual transformation of Multiple allegiances
Persian, close cousins in an an- what is truly worthwhile in these Indeed, I will not be surprised if
cient family of languages — consid- traditions. Arguably, the ethics of there are many Muslims today
er words such as asura/ahura or Vedic people originally comprised who are inspired by both the Ra-
yajna/yasna). Those who speak them, insist on exclusive belong- three ends of life: kama, artha and mayana and the Koran. This was
them do not realise that several ing and loyalty to just one? dharma. It needed the teachings of something commonplace till the
words on their tongue are of Arab- the Buddha to add a fourth value, mid-20th century in large parts of
ic origin (Aadmi, Maalik). Since A serious objection Moksha. Similarly, the Arya Samaj Haryana’s Meo community. It is
languages are not simply a means At this point it might be objected challenged idol worship as a per- still common to find some of our
of communication but constitute that a person’s identity is defined verse substitution of original Vedic greatest singers, musicians and
multiple worlds, the criss-crossing not by everything that has in- fire rituals, but can one deny that poets moved equally and simulta-
and overlapping worlds they inha- fluenced her but by those ele- it was also influenced by the Islam- neously by Hindu and Muslim
bit are infinitely more complex ments she has evaluated to be of ic conception of a formless god? mysticism. I recently saw a film on
and expansive than is recognised. greater importance. Someone can Religions have frequently shaped Bismillah Khan in which he tells
Monuments and public spaces that say that her fundamental commit- each other’s conception of the ulti- viewers how blessed he was to live
surround us (Humayun’s Tomb, ments flow from a single frame- mate good, even as they conceal in Benaras. “… I can step down the
the Ramlila Maidan, Parliament work — and this alone defines her or stigmatise the source. ghats, bathe in the Ganga, walk up
building) and the varied cuisines identity. Identity is defined by Second, and equally important, to the masjid for namaz, and then
that shape our taste and sensibility what is publicly affirmed because most of us are powered by multi- head straight to the Balaji temple
are also creations of intersecting of judgement of its real signifi- ple moral sources. We acknow- for riyaz…”. The fact is that large
cultures. And so are the identities cance. It announces where we tru- ledge within us the presence of dif- numbers of people in the past em-
they shape. ly belong, to what we owe our ferent even incompatible braced not just dual but multiple
The same is true of moral fra- overriding allegiance. normative orientations. Consider allegiances and this is unlikely to
meworks that ground our commit- A person’s identity, the argu- the French philosopher, Paul Ri- disappear in future. The demand
ments and convictions — struc- ment goes, is defined by his orien- coeur’s disclosure that the private for a single, exclusive allegiance
tures of values that have tation to an incomparably higher reading of the Bible was central to makes for a sorry, desiccated self.
developed over 5,000 years. I good. It underlines the quest to be the pietistic Protestant milieu in The idea of exclusive belonging
doubt if there is any Indian who a certain kind of person, to give which he was born. This part of his or allegiance is a pernicious intru-
has not been shaped by multiple oneself a direction. Does this often upbringing, leaning on prayer and sion into world cultures. Equally
ancient strands that compose Hin- not require removing all ‘alien or the undogmatic examination of dangerous is a political project
duism, the precepts of Buddha bad features’? Is not this move- conscience, had little intellectual that foists a singularity or homoge-
and Mahavir, the partly home- ment towards something higher content about it. But Ricouer was neity and calls for the obliteration
grown Islamic and Christian tradi- often a battle between the good equally impacted by another mi- of multiplicity and fluidity – so that
tions, the teachings of Nanak and and the evil within? Why cannot lieu wherein critical thinking and we become purely one or the oth-
Kabir, not to forget the enormous this be seen as a certain kind of public standards of rationality er. The demand to ‘purify’ our-
impact that western values have purification? A shuddhikaran for a were essential. He says: ‘I always selves, rid ourselves of anything
had since Vasco Da Gama stepped Hindu or for that matter, a jihad moved back and forth between ‘foreign’ that contaminates is not
ashore, all the way to the global- for a Muslim. If so, does it not fol- these two poles: a biblical pole only hard to meet but, if we are to
ised world we now inhabit. The low that one is a Hindu because of and a rational, critical pole. A lead better, richer lives, not worth
idea of exclusive allegiance to any one’s aspiration to realise what is duality that has lasted through my compliance.
one of these flies in the face of evi- most valuable in Hinduism rather entire life. I remained faithful to
dence and is based on ignorance than in any other ethical tradition? this double allegiance.’ I believe Rajeev Bhargava is Honorary Professor,
or deliberate denial. Why should To tell such a person that there is a this self-description captures the Centre for the Study of Developing
we, instead of embracing all of Muslim ingredient in his self is ir- life of many intellectuals. Many Societies (CSDS), Delhi