Round The World
New Delhi, 17 February 2023
India’s G-20
Presidency
R20 and FoRB
By Dr. D.K. Giri
(Prof. International
Relations, JIMMC)
Fourth in the series of articles in
this column on India’s presidency of G-20, it discusses the G-20 Religion
Forum, or R20 which contributes as a potent and dynamic source of solutions to
some of the problems in the world. Along with that, we talk about another
complementary socio-cultural global principle called Freedom of Religion or
Belief (FoRB). The preceding articles on G-20 were ‘resetting the global
ethic’, ‘a unique Indian perspective’ and ‘advocating a balance’.
A day after taking over the
presidency of G-20, Prime Minister Narendra Modi asked, “Can we catalyse a
fundamental mindset shift to benefit humanity as a whole”? He then called upon
the world leaders to “join together to make India’s G-20 presidency, a
presidency of healing, harmony and hope”. If one may pontificate on the
operationalisation of these powerful emotional words, healing would entail
extending compassion and comfort, harmony would pre-suppose; feelings and
actions of togetherness, fellowship, accommodation, co-existence, tolerance and
mutual respect etc; hope would involve focussing on global goods like innate
goodness of human beings across the world, to be able to stand by each other
manifesting plurilateral solidarity and
recognising wo(man)’s capacity for justice and at the same time, their inclination
for injustice etc.
In sum, the actualisation of these
three aspirational ideals named by the Prime Minister can be secured, in terms
of organising principle, that is, promoting the concept of pluralism in all
aspects of life – technology, ideology, economy, language, religion, race and
so on. Many scholars in India and Indologists from abroad have appreciated and
advocated Indian concept and practice of pluralism. The External Affairs
Minister S. Jaishankar writes in “The Indian Way: Strategies for an Uncertain
World”, India has a long tradition of diversity and co-existence. Its intrinsic
pluralism helps reconcile conflicting ideas and contesting collectives. He adds
that India’s multi-faith society is an enormous contribution to global
stability. In fact, “that is what acts as a firewall preventing the spread of
fundamentalism and radicalism from India’s West to the East. Indeed, Indian
pluralism is an inherent cultural attribute”.
While many other aspects of
pluralism are often discussed, the role of religions in society and even in
politics, is anot. On the contrary, religion is pushed to the periphery of
governance; in the so-called developed democracies of the West, by separating
the church from the state, and in the largest democracy of the world, India,
through a cluttered concept of secularism, which among other things, formally
derecognises religion as a social or political category. In reality, however,
religion is playing a big role across the world, often in a malevolent manner
manifesting in radicalism, fundamentalism, majoritarianism leading to religious
hatred, persecution and violence. This has to change. India needs to initiate
that change at home and abroad during its G-20 presidency.
Restoring the role of religion in
global discourse and governance can involve a two-fold complementary strategy.
First, allowing a thorough and widespread discourse on the essence of religion
that contributes to integral humanism, not fissiparous sectarianisms. Only such aspects of religion should be
allowed to be discussed in public domain as they are commensurate with the
constitution of any country. Religion could inform the public discourse as well
as the policy-making in any country that enhances the constitution of that country
not undermines it. It should support the constitution not supplant it.
The second strategy consists of
fully respecting FoRB which is being treated as a human right for individuals
across the world. Since it is fairly a new concept in some parts of the world,
a small elaboration is in order. In international law, FoRB is a fundamental
human right to protect and preserve human dignity. Article 18 of the UN
Universal Declaration for Human Rights stipulates, “Everyone has the right to
freedom of thought, conscience and religion; this right includes freedom to
change their religion or belief and freedom, either alone or in community with
others and in public or private, to manifest their religion or belief in
teaching, practice, worship and observance”. This right is endorsed by many
countries by their national laws.
For example, in India, this right is
guaranteed in Article 25 of the Constitution, “Freedom of conscience and free
profession, practice and propagation of religion”. This Article is however
tempered by Clauses and Sub-Clauses. To note, the Clause 1 adds a rider to this
freedom, “Subject to public order, morality and health and to the other
provisions of this part, all persons are equally entitled to freedom of
conscience and the right freely to profess, practise and propagate religion”.
However, FoRB means freedom of
religion as defined by and belief as held by individuals, either alone or in
relation to a community. An individual’s understanding of religion may conflict
with the constitutional principles, or indeed, with other person’s definition. In
such case, the individuals’ practice and profession of their religion would
remain confined to their private domain. Likewise, freedom of belief may
include agnosticism, atheism and any other religious cultural practices and
attitudes. Again such beliefs could be allowed as long as they do not challenge
the constitutional principles of freedom, equality and justice etc.
Scholars and political actors have
commented on the role and significance of religion under G-20 Religion Forum (R20).
They argue that global issues like health, economy, climate and technology have
been the global concerns, so have the burning issues like hatred, disharmony,
violence and war etc. But the role of religion and culture in eliminating the
latter problems has not been fully appreciated. Indonesia, which preceded India
as G-20 President, had made a notable beginning by bringing in religious
leadership into active discourse. The two organisations taking the lead were
Nahdlatl Ulama (NU) of Indonesia and the Muslim worldly of Saudi Arabia.
Indian political and religious
leadership maintain that India has the oldest religion of the world, the sanatana
dharma which is timeless without a beginning and an end; many a person argues
that many other religions have emerged from it. Arif Mohammad Khan, a scholar
of culture and religion, present Governor of Kerala, never tires of citing sanatana
dharma as the eternal religion of humanism that encompasses everyone in
India and the world. In a similar vein, Mark Tully, a veteran BBC journalist
spending decades in India quotes a Christian scholar Ninian Smart who wrote
“World Religions: A Dialogue”. Smart wrote a dialogue between a Hindu, a
Muslim, a Christian, a Jew, and a Buddhist. In the end, Smart says to the
Hindu, “You have half persuaded me to look upon doctrines in a more Hindu way.
But I give notice that however Hindu I may be, I shall remain a Hindu
Christian”. That is the spirit of accommodation with other faiths and respect
FoRB.
At any rate, FoRB in a pluralist
society and politics is essential to reinforce the role of religion in public
life that mitigates hatred, divisiveness, religious violence and other tragic
and evil consequences associated with it. ---INFA
(Copyright, India News
and Feature Alliance)
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