LAW AND POVERTY PROJECT

BOOK REVIEW OF INDIAN IDENTITY (SUDHIR KAKAR)

Submitted by Submitted to
Hrishikesh Susawat Prof. Vinod
Kumar
Roll no. – 28 LLB17

National Law University

Delhi
2019

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 ACKNOWLEDGEMENT
I would like to thank my poverty and law professor, Prof. Vinod Kumar, for giving me this
opportunity of carrying out book review o book “Indian Identity” written by Sudhir kakar. He
has helped me by mentoring and encouraging me to work at my fullest potential. I will
always remain grateful to him for giving such an opportunity to work.

Hrishikesh Susawat

28 BALLB 17

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Table of content

Sr. No. Title Page Number

1. Introduction of Author 4

2. Introduction of Book 4

3. Intimate Relationship 5

3. The Analyst and the Mystic 11

4. The Colours of Violence 13

5. Conclusion 17

TABLE OF CONTENTS

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 BOOK REVIEW

BOOK – INDIAN IDENTITY

AUTHOR – SUDHIR KAKAR

AUTHOR INTRODUCTION

Sudhir kakar is a psychoanalyst. He is writer also and presently living in Goa. He completed
his studies in foreign countries and returned to India I 1975. He set up practise in Delhi on
psychoanalyse. Because of his huge work in psychology of religion he has been notified in
New York times where he was listed in list of 25 major thinkers. He has many honours
including Boyer Prize by American Anthropology Association in field of psychological
anthropology, Kardiner award for Columbia university, Germany’s Goethe Medal etc. he has
been also awarded with Germanys highest civilian award. Other than his work in
psychoanalysis he is also author of 4 novels and 17 non-fiction titles. Through his studies he
analysed Mahatma Gandhi in Intimate Relations, Swami Vivekananda in inner world and
Ramakrishna in The Analyst and the Mystic. Mindful that Kakar's most noteworthy
commitments to the writing have lain in the interface between psychoanalysis, mysticism,
culture and religion. Sharma has united ten different learned people aside of himself, from
foundations as wide-running as psychoanalysis, religious studies, education, cultural
anthropology, psychology, psychiatry, and who, somehow, have been affected by, presented
to or worked with Sudhir Kakar and his compositions, and induced them to share their very
own perspectives regarding the matters of their aptitude. Maybe, the greatest
accomplishments of this book are that all the papers are written in a language that can be
serenely seen even by non-scholastic perusers, that they are altogether composed with a
certified and profound valuation for Kakar's extraordinary collection of work, and that they
respect Kakar the mastermind, not simply Kakar the man. With everything taken into
account, a commendable tribute to an excellent scholarly.

BACKGROUND OF BOOK

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Intimate relationship is study of relationship between sexes of India. It is about men and
women, husband and wife who are dangerously vulnerable to other sex and exhilaratingly
open and at same time living I those intimate relations. It is talking about the Indian politics
of sexes

in India and its particular language of emotions. Such an inquiry cannot bypass the ways the
culture believes gender relations should be organised nor can it ignore the deviations in actual
behaviour from cultural prescription. After all this the author selected the major route of
fantasies of intimacy, a landscape whose contour are shaped by the more obscure desire and
fear men and women entertain in relation to each other and to the sexual moments in which
the come together. The larger narrative that author used in these stories are composed of
many strands that have been woven into Indian imaginations. These are tales told and myths
narrated by family elders and religious storyteller etc.

REVIEW OF INTIMATE RELATION

Sudhir kakar exploring the sexuality of Indians has enough potential to make anyone
uncomfortable because he takes on almost everybody and on every aspect. Kakar analysed
the sexual relation between women and men in Indian literature and Indian films. He uses
narrative form of method to analyse it like telling stories that are fascinating and lengthy and
carved out from various sources, tacky films and Indian epics by serving them first and later
cutting them fir his perspectiveis astute. The chapter written on Mahatma Gandhi ca make
many upset but clearly sexual life of Gandhi has lot of impact on his political life and in life
where he was a leader. Sex dependably sells. However, you bundle it. "Exploring Indian
sexuality" - a runaway deals title with on-screen character Mandakini's cascade splashed tits
(you can't call them bosoms) gracing the spread - is a well-bundled investigation with as
much grant and great understanding as one has generally expected from Sudhir Kakar. He has
the uncommon capacity to consolidate the details of his work with sheer meaningfulness. The
entire book revolves around adult sexuality representation “a men and a woman” or “the war
between sexes” The general mental orientation bluntly announces that dream forms are the
way to comprehension the innovative work that a culture executes as it speaks to, and
misrepresents, its individuals' most profound clashes, expectations, and fears, with the end
goal that dream and creative ability are for all intents and purposes distinguished. Also, the

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creator stays out of the blue at some length on Indian pop culture, particularly film, with the
goal that the general concern of the book is with common as opposed to uncommon
individuals, in the Weberian feeling of those terms. kakar in the book breaks down the Indian
culture in 5 frames and one

was tiled as “scene from Indian life today”. Two panels were, one novels and other is movies
specially ones which are popular narratives and what popular scholar of western called as
“chapbook” and “Broadside”. But this not same to the interviews of 2 Delhi women living in
slums who were deeply dissatisfied with the relation with husband to the Gandhi’s sexual
relation to reflection of love, clinical panache, hate and loss in lives of selected patients. As
Kakar the exhibition manage drives us along, he calls our consideration again and again to his
focal intrigue, the topics or themes that continue from one board to the following, but guised,
camouflaged, and re-guised in altogether different stances and ensembles. Two of the most
noticeable subjects are the dread Indian men feel with respect to (they believe is) the
insatiable, all-devouring sexual want of Indian ladies and the piercing however constantly
fruitless scan for immediate, one- to-one enthusiastic closeness that Indian ladies look for in
Indian men. These motifs are covered underneath the surfaces of occasion and condition, so a
"profundity" psychology is required. The approach taken cannot be said to ne however,
archetypal but rather can be said to be “configurational”. Just the power of story makes it
conceivable to perceive these themes. Narrative is Kakar's "interpretive from the earlier."
Culture, social structure, and brain are all at long last grounded in story and take their
particular shapes from it. Kakar is profoundly dedicated to the account development in social
examinations, finding in psychoanalysis essentially one-despite the fact that the best one for
him-among numerous sorts of conceivable story ability.

In one of the part of book named “scene from Marriage” author talk about one women named
Rano who was married to a drunkard who use to beat her and once rapped a girl and brother
of the girl killed her husband. In order to handle house and Rano the brother of her
predeceased husband Mangla got married to Rano. Traditionally often younger brother was
married to their elder brother wife if any tragedy occurs because for a time in Indian social
history, the erotic importance of brother – in- law is in the sense that he would and he could
have sexual relationship with his elder brother widow and it was officially recognised by the

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custom of “niyoga”. The custom can be traced back to Rigveda. This shows the conflict
between Rano and her husband and later to his brother. In Indian culture women were always
treated in such a manner that it become war of sexes. In folklore, Shiva and Parvathi indulge
into a heated argument that who is better dance and on the other hand Vishnu and Lakshmi
descended to earth in order to find out who is greater in dignity. Now in every region of
country similar folk

reasons were given for men’s perennial war with women. They argue that female sex is
laying back in both sexual morality and sexual intelligence. Punjabis and Guajarati’s argue
that women’s mind lies in her heels (aurat ka dimag ghutne mai hota hai), Tamils argue that
no matter how educate women become her intelligence would always be lowest in order
when it is compare to men, Malayali’s argue that one who take and listen and follow
women’s argument will be reduced to beggary, many folks in northern language compare
women and horse and surge that “the place for a horse and women is always under thighs.
We many times hear in Hindi and Guajarati that “Barley and millet improves by addition of
salt and women improves when beaten by a pestle”. So it is better to keep women always
under the heels and not above it. With the help of Ek Chadar movie author focused on
another character named as mitro who was shown as women with lust and wanted to have
sexual relation with other man other than his husband. Women were always considered as
property and farther is her protector before marriage and after marriage her husband and her
sons will protect her in old age. So women were always considered as depended on other and
very vulnerable. There is always need of some to guard women also because as per the
character of mitro portrayed by author, women are full of lustiness and of sexual desire. And
to control her it is better to keep her busy with household work so that she would be busy
with utensils and her busyness were diverting her from her lustiness. women need to be
guarded because she doesn’t care for age and beauty of the individual. What she need is only
a man no matter handsome or ugly. Due to their sexual desire they become disloyal to their
husband and need to be guarded. In many Sanskrit Language it is written that “Only when
fire will cool, the moon burn and the ocean fill with the tasty water than only woman
can be pure”. Tamils also says that a woman if she is remains within bounds. She becomes
a donkey out of them. Punjabis says that a woman who shows more love than your mother is
slut. So in order to control sexuality of women, humans tried various ways and many
strategies such as

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  to provide women as smaller universe as possible. Whole world is open for men only
but for women it is just about the house, household work, children tec. This is done to
curtail her freedom because there is possibility that if she goes out she many get
attracted towards men and might enter into sexual intercourse with men.
 To curtail her physical mobility by providing her with such quotes of morality that
curtail women to be incapacity of women. In order to do so they create a system of

dress code where women cannot run away, even she cannot move fast with such kind
of discoed. They idolise the dress code (Bharat Mata) so that they became spiritually
connected to it and doesn’t enter in sexual intercourse with other men and curtail their
mobility. Man tries to control her possession on every body part of women by
ornaments etc. they don’t allow women to ask question like my hand that why your
bangle, my head than why your possession. These ornaments are mark of ownership
of women that tis property belong to someone else. Husband use red colour to show
that possession so that it become visible from huge distance.
 To keep her economically dependent on men because economic empowerment of
women is threat to control of men over women. Before marriage she is dependent on
her father and after marriage she is dependent on her husband and in her old age she is
dependent on her children’s. her whole is dependent on others. Husband or the person
on whom the women is depending gives her only bare survival amount and reminds
her that she is weak and under control of someone else because if she realise it than
she can revolt against it.
 To keep control on her men idolise idea of chastity. For unmarried women you have
idea of virginity and for married one they developed idea of chastity. There are
various ideas that reinforce these ideas such as pativaratha, stridhrama, parmeshwar
etc. and women also want to abide with these notions and if anyone dare to broke
these notions than punishment is brutal and is considered as biggest sin. This idea is
very precious to not only Hindu but to other religion also and the entire purpose is to
keep control over women so that she is not able to enter in sexual relationship with
other men.
 To make control more strong they introduce the idea of fast in Hindu religion. In
Hindu there are thousands of fast and even you have fast for every single day of the

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 year. The idea behind concept of fast is to keep her empty stomach so that women run
out of energy and when is weak and low at energy she won’t be able to enter in sexual
relationship with other men. Entire concept is to stop her from entering into sexual
intercourse with other women.
 To keep her under control even after husband death you had concept of sati in
historical time and now you have concept of no remarriage. After her husband’s death
her presence in occasion were considered as inauspicious and she was forced to wear
white saare which is symbol that she is widow. Her head was shaved and was forced
to not to

wear no colourful clothes. Her whole life was without colours and this done because
so that no men get attracted to her and she won’t be able to enter into sexual
intercourse with other men even after the marriage.

All this is done on the base and notion of purity and to maintain the male ego. Women were
sexually more active than men and in sexual intercourse women can have more orgasm than
men at this hurts the ego of men. Men is suffering from sexual poverty and they are not able
to control women sexuality then they try find some way. One is to be increase their own
sexually capability which they cannot so they try to supress women’s sexuality. These
notions were also present in ved, Purans, Mahabharata, Ramayana, Manusmiriti,
Gautamsmirity, Bhagwat Geeta and Arthshastra.

In another heading named “Gandhi and Women” talks about Gandhi’s relationship with
woman and about his sexuality. Gandhi himself I his autobiography said that sex became an
obsession with the adolescence Mohandas. He impatiently waited for the night with his wife
and dreamed of it. He even wanted to know every move his wife Kasturba made in his
absence. Gandhi himself wrote about his cause of jealous toward his wife and wrote “I took
out anger on her for my own weakness”. One day when Gandhi was massaging his ill father’s
legs and uncle came and said him rest. He quickly rushed to bedroom and woke up his
pregnant wife for sexual intercourse and sometime later one servant came and knocked and
informed that Gandhi’s father is no more. Gandhi talk to his whole life long feeling that
because of his lust he was no able to serve his father in his last time and he wrote that “my
sexual obsession even at the time of service of my father. Till today I am not able to wash of
my dark stain. This is why in spite of my faithfulness to one women I have viewed myself as
someone blinded by sexuality”. And after this at age of 18 Mohandas left his wife and family

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behind and went for England. Later disagreement arose between Gandhi and wife and Gandhi
started walking on path of celibacy. For Gandhi celibacy was sine quo non for celibacy. And
at same celibacy was mainspring for politics. In order to test his celibacy, he performed
certain experiment and shocked many and experiments were having young naked girls
sleeping with him when he was old in order to test whether he can control her lust or not or ca
attend to path of celibacy or not. these were very surprising and shocking for everyone.

This book has presented the viewpoint of actors involved in drama of sexes in India. Each
chapter talks about an account of intimate relation with other by participants. The intent of
study was to avoid conceptualising Indian gender elation in abstract terms. Conflict between
sexes can be attributed to one or many theories in vogue “system of Patriarchy”, “Programme
genetic traits”, “mode of production” etc. it portrayed various narratives from various films
and folktales from autobiography etc. apart from the needs of the narrative from our culture
conditioning makes us unwilling to accept the existence of fundamental hostility between the
sexes. In India the images of Pativaratha wife and concept of these is closely related to the
relation between sexes. Yet we know that sexual desire which compels men and women
towards each other in promised fulfillment of a timeless yearning has another darker face. At
the end we will do well to remember that the Indian tales of intimate relations, or for a matter
that of any culture has many readings.

Constitution of Indian treat its citizen equally and all citizens have their own dignity. But we
compare the spiritual writings with these right than they are opposite to each other. We
already seen how women were treated, even worse than animals. No right was given to them
and dignity is totally unknown to them. Dignity concept cannot be seen with woman of India
and not even in religious scriptures. Woman were just like animals and total controlled by
men just like property and her bare survival was even controlled by men. And even today we
can see such things in some backword areas. This is not the dignity that constitution of
granted. The purpose was totally different even opposite of it. Equality concept was talked
about constitution of India but can we see any equality between men and women specially
between Indian men and women. The vary purpose of constitution is unfulfilled when we
come across such narratives.

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 PART 2

THE ANALYST AND THE MYSTIC

Sudhir kakar in small but in very important book review or neglect the aspect of the
psychoanalytic theory of religion. Mysticism and its culture trapping. The view received in
the psychoanalytic theory is mysticism has found or carved it source from Sigmund Fraud’s
attempt to analyse the famous “oceanic feeling” in the year 1930 continue to work in the field
of mysticism with pathology with regression and lacking in interdisciplinary awareness. First
part of the book focuses on psychoanalytic theory of mysticism through focusing on
Ramakrishna and attempt to reap the benefit of the “case history”. Kakar first focusses on
orienting Ramakrishna’s mysticism with respect to mystical typologies. As per kakar
mystical path for him is most ancient, highly regarded, universal with the establishment of
religion in the society. Kakar in this part discusses Ramakrishna’s life journey. Ramakrishna
was born in a Brahman family and was considered by his mother as simple soul. He uses to
prayer with his mother and this developed his faith in god and goddess. At the age of
marriage, he denied to marry and showed his desire to attend celibacy. After his father’s
death he got more involved in mother’s help and that lead to more belief in god because of
the prayers he did with his mother. Because of family bad economic condition, he became
more tilted towards religious life and spiritual matters. Because of his love towards women
and god he loves putting on women’s clothes and ornaments. Later his brother called him to
involves in priestly duties and to contribute in his work. After his brother’s death and closing
of temple he started roaming in jungles at the edge of the temple. Hs condition became very
bad. Ramakrishna started observing mystical visions. Later he came back to his mother and
regain his normal behaviour. After this he again started worshipping god in kali temple. He
talks about the concept of “I’ according to him the path of devotion is to get rid of word “I”.

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kakar focuses on idea of bhava that signifies devolution through means of mind with a
particular emotion. Bhava is a way of experiencing of all one might, all one heart and all one
soul. Bhava fills the ecstatic mystic. Bhava is ground of all creativity, artistic, mystic and
scientific. Now let focus on Ramakrishana explanation of ‘darshan’. According to him god
cannot be seen by typical eyes. to see god one need a love body like love eyes to see god,
love ears to listen god. Rama also talk about vision and said vision is like hallucination that
too of flash light and images. Even Ramakrishana vision was so strong that he could control
all his movements.

SEXUALITY AND MYSTICAL EXPERIENCE

As per Ramakrishna sexuality, her Ramakrishna is talking about male sexuality is biggest
hurdle in mystical experience. As per him avoiding the woman is only for beginners, once the
mystical knowledge is achieved sexual differentiation to vanished. As per him he looks at
breast of every female like he sees as his mother. He was uncomfortable to devote himself to
god when women are sitting in front of him. Ramakrishna attempted renunciation of male
sexual desire in subject to one vision although who has claimed to be never dreamt of having
sexual intercourse with women, the conscious prompting of desire could not have been too
temporary. The pure female element in both women and men, continues to testify category of
mystery as a basic dimension in which we all and especially mystic live.

GURU AS HEALER

In this part kakar describe the importance of guru and healing aspect of the guru – disciple
relation. as per him there are different images of guru and guru is the one who make the
disciple fateful encounter with the mystery lying at the heart of human life. in Vedic time
guru was the one who guided the disciples to their correct performance and also behaved as
an instructor of religious duties. A teacher desiring respect and a measure of obedience. Later
in upanishadic era guru started to replace the Vedic rituals as a path of spiritual ones. Yet this
guru is recognised as teacher of astute, compassionate and intellect. In seventeen century the
image of guru great swing with rise of bhakti cults. With the spread of tantric cults, the guru
not only showed the way to god but is god. The guru is now father, mother and lord Shiva as
well. The combine force of bhakti and tantra make the guru a massive idealization of his

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mystery and power. The importance of healing of guru can be observed clearly in
Ramakrishna’s disciple biography. The relation of guru and disciple is in important way of
the parent’s child relationship giving the second to obtain the integration, cohesion and
vigourness of self. Devotees come to guru in same manner as the patients came to analyst. In
a conflicted state. Author also focus on value of surrender. The path to all the difficulties is
the surrender to the guru. The healing power of guru is thus constructed to foster deeper
regression that those of analyst. After showing this guru disciple relation there is no inherent
reason why intimacy between guru and devotee do no proceed to the most intimate encounter
all and has been seen as a special mark of guru’s favour, why the merger of soul doesn’t take
place in their body.

PART 3

THE COLOURS OF VIOLENCE

BACKGROUND

This book is psychoanalyst’s exploration of what is known as religious conflict. These

conflicts are complex phenomena involving the interaction of economics, psychological,
culture and political force. The Hindu-Muslim riot of 1990 of Hyderabad was taken as a
focus of study for understanding these religious riots. It focuses on riots caused in 1990 in
Hyderabad because of Babri Masjid – Ramjanmabhoomi conflict. There is interviews of
political leaders as well as stories of victims also. Through riveting contextual analyses,
Kakar investigates social generalizations, religious oppositions, ethnocentric narratives, and
roundabout viciousness to follow the advancement of both Hindu and Muslim psyches. He
contends that in early youth the social character of each Indian is grounded in conventional
religious recognizable pieces of proof and communalism. Together these realize profound set
psychological tensions and hatreds toward the other. For Hindus and Muslims alike,
viciousness turns out to be ethically satisfactory when publicly and religiously endorsed. As
the changing weights of modernization and secularism in a multicultural society grind at this
settled in communalism, and as each gathering competes for power, ethnic-religious clashes
touch off. The Colours of Violence talks with expert articulation and earnestness to anybody
worried about the postmodern conflict of religious and social personalities.

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In first part that is the “The Setting” author first describe the history of Hyderabad at later
shows the relations of Hindu and Muslim before riots and focuses on Hindu Muslim
relations. The city of Hyderabad was recognised as a capital of Deccan kingdom of Golconda
after the shortage of water in the nearby old fort. Mohammad Quli Qutub Shah was founder
of the city and later his wife renamed this city as Hyder. After 400 years the city was
considered as unparalleled in the world and a replica of heaven on the earth. When author
focuses on the Hindu and Muslim version of past than observed that before nineteenth
century the overarching identities such as Hindu and Muslim didn’t exist at that time. The
secularistic view later made a clear cut distinction between religious and communal terms. In
this view the conflict between Hindu and Muslim in pre-colonial and early colonial era was
very rare. Whenever any such issue occurred that was mainly religious. The secularist is of
the view that the violence between Hindu and Muslim stared to occur mainly after the
colonialism. To attack the growing Indian nationalism, the Britishers followed the divide and
rule policy by strengthening Muslim communalism. As per Hindu nationalist the conflict
between Hindu and Muslim was religious and indeed theological. The root of this lie in
refusal to grant Islam as equal status to Hindu beliefs. All the stories tell us that fundamental
of Hindu Muslim divide is the militant gar. Hindu active campaign to revert back the name of
Hyderabad to Bhagnagar. Finally, it can be said that there are two overreaching identities that
are jostling for many countries because of varying political interest and ideologies.

In second part named as “The Riot” author explains that his first experience of Hindu Muslim
riots was in year of 1947nat the time of partition. Author describe the enmity of Hindu and
Muslim by narrating his viewed stories like of Sohan Lal whose wife was raped and killed in
front of him and due the shock of this he himself killed him by jumping in front of train.
Author also came across same experience and Hindu Muslim riot in year 1969 after 20 years
and he hear the same stories he heard in his childhood at time of 1947 riots.

Territorial and Passion – the 1947 riot has lead the division of country in two party namely in
Indian and Pakistan which had strong psychological impact on many Hindus. One of the
political leader after the partition said that this is like two bothers fighting for partition and
after the division of parent’s asset they will always live in enmity and fraternal harmony. The
riot in Indian is different from is different from other riots because they are most violent and
difficult to control. They are violent because of because of the presence of religious, political
and economic factor. These religious beliefs got transferred from on generation to another
and the violence keep on occurring like happened in 1990 again between Hindu and Muslim.

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Later author focuses on the activists of violence. These were the strong men who take over
the direction and organisation of violence once the riot began. The chapter view religious
violence and through their eyes and tries to find some common themes in their psychological
makeup and professional socialisation. Later in next part author focuses on victims of riot and
the Pardis, a small community which became regular victim of the religious riot. Through
various interview author tried to find out different way in which men and women experience
the violence and the how the Hindu image of Muslim is constructed. Focus was also laid
down on children’s representation of Hindu Muslim violence. Author talk about one of the
worst hit area that is Pardis which had 150 families which are now reduced to 50 only. earlier
the relation between Pardiwalas and Muslim were friendly and there is also business relation
between because Pardiwalas were mostly involved in selling fruit and vegetables and
Muslims were there customers but after the riots they were unable to move freely to sell their
fruits and vegetables in Muslim market and due to increased tension they faced huge crisis in
their business. Pardiwalas witnessed riots three times and was very common victim of Hindu
Muslim riots.

Pardi image of Muslim is of the powerful and the animal like Muslim. The image if Muslim
power seems to be more pronounced in men. The image of Hindu power is in relation to
Hindus lack of it because anything happens in Muslim community that all became united but
in Hindus they cannot unite because each caste has his own customs and lifestyle and
problem is huge number of caste. The most historical source of bitterness between Hindu and
Muslim is the habit of Muslim of killing of cow and eating habit of beef.

Later author in section 5 named as “Victims and Others: The Muslim” describe the violence
from Muslim viewpoint of a poor family. The chapter analyse the different victim response of
Indian Muslim. Author tells the story of Rashid who was vegetable seller. And one day due to
Babri masjid issue Hindu started the revolt and there was stone pelting on Rashid’s house and
for some days they need to stay in their house and were not able to go business. Later author
talks about the morality of violence in Muslims. When interaction between Hindu and
Muslim is permitted than to have Hindu friend, to eat with Hindu, to work with Hindu, to
learn Geeta, to beat Hindu who is making fun of Allah and in riot time to give Hindu shelter
are the lines written by author. But when it comes to wrong interaction than Muslim girl
going to the cinema with a boy, a Muslim girl eloping with a Hindu boy, to throw a dead cow
in temple and at time or riot to rape a Hindu girl and to kill a Hindu woman. What is culture
specific aspect of the wrath on the Hindus at time of riot. Killing and raping a Hindu woman

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is a sin because it is forbidden by Islam. Eating, working, even learning Geeta is not sin but
situation is completely different when it comes to riots. When we came to Hindu morality
than interaction between Hindu and Muslim is not objectionable both at time of riots and
normal time. The difference between morality can be seen as a consequence of the difference
humanist and authoritarian religion. Violence between religious and ethical groups is then
struggle of assignment of gender, a way of locating the desired male and denigrated females.

The colours of violence attempts to bring out the subjective aspect that brings about conflict
between religious groups. Kakar proposes that modernization 'prompts people progressively
to look for participation in gatherings with supreme esteem frameworks and with little
resilience for deviation from a safe house for the hurt and disturbance that industrialization
brings (p.143). It is in these circumstances that new Muslim, Hindu, and different
personalities are made - characters much less tolerant of others and beneficial of the sorts of
mental projections that cultivate shared viciousness and narrow minded religious
fundamentalism. Kakar closes, "what we are seeing today is less the resurgence of religion
than (in the well suited Indian use) of communalism where a network of devotees not just has
religious alliance yet additionally social, financial, and political relating interests of another
network of devotees having the equivalent geographical space". As per constitution of India
freedom of religion is fundamental right of Individual and at same constitution doesn’t
neglect religion or is inimical to religion, not subscribe to any religion, exclude any religion.
Those who were part of constitution assembly than move to Pakistan to create a constitution
of Pakistan and the remaining people were mainly Hindus that made assembly dominated by
Hindus and they wanted India to be Hindu rashtra that is very dangerous idea and Dr. B.R.
Ambedkar was aware of it because they wanted society with equal rights and not a monopoly,
patriarchal society. To protect India from the riots that occurred in India between Hindu and
Muslim Nehru and Dr. Ambedkar wanted to have a secular state. There is need of secular
state and broadly there are 3 models of secularism. First model is American model of
secularism, under which there is complete separation between state and religion. Second
model is communist model of secularism under which religion is not tolerated by state. It is
only tolerated when it is between private domain and not in public domain. Third model is
Indian model of secularism which doesn’t create war between state and religion. What it does
is, state will not have religion of its own and that will be the religion of state and no religion
will be favoured by state but state at dame time it also says all religions will be treated alike.
The idea behind such model of secularism is that in Indian it is very difficult to keep people

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united without religion and even their survival is difficult if they separate religion from them.
Dr. Ambedkar was aware of it and that’s why he proposed such idea of secularism n keeping
in mind the religion riots that took place between Hindu and Muslims.

CONCLUSION

In first part of the book author talk about sexes of India than can also be said as war between
sexes. Author did the psychoanalyses of relation between Indian men and women and
husband and wife. What was observed by the author is that women were always treated like
animals and were never given right and not treated with dignity. Even religious scriptures say
that she should be beaten because she is full of lust, she should always stay in the foot of
men, she is property of men, before marriage she is father property and after marriage she is
husband’s property and even in her old she is property of children’s. she was totally made
dependent on men so that her property always stays with him and not able to enter in sexual
relationship of women. Women in religious scriptures were portrayed as individual full of
lustness and can do anything to satisfy his lust. Such portrayal of women is against the rights
and dignity that constitution of India gives. Women were never treated with dignity even no
in time of gods and not in religious scriptures. Similarly, if we look at riots that author
described than it can be observed that earlier there was no such enmity between Hindu and
Muslim but on the name of religion one was made to fight other. If we clearly look at
scripture than that doesn’t says to kill anyone. Religion is not that weak that need to be
protected by these people. The Hindu Muslim riots took many lived and divide the whole
country in 2 parts. Constitution of India in order to reduce these things provide for secular
law and no religion was favoured by constitution and no religion was denied by constitution.
Since in country like India religion is very necessary for survival of people India constitution
when it comes to religion is different from other model of secularism such as American
model of Secularism and communist model of religion. The reason is the dep rooted religion

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in minds of people and their survival is impossible without religion. Indian identity book
portrays grim reality of India when it comes to women and the way they are treated and about
religion. This is a fascinating book that broadened my vision and shows the real behind the
subjugation of women from the history. The portrayal of narratives and stories and the
context was fascinating and above it can be understood by any person also and no specific
additional knowledge is required for it.

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