Identity image created on wordle.net
Every
individual has multiple identities. Some identities, like those of
caste, religion, state, nation etc, are determined by circumstances of
birth, over which the individual has no control.
Caste is
an unchangeable identity. You can’t choose another in place of the one
you were born in unless you wage war and carve out a kingdom of your
own, in which case you may find priests who are willing to proclaim you a
Kshatriya through a ceremony.
Even subdivisions within a
caste are insulated from one another by insurmountable barriers.
Descendants of Pandits who migrated from the Kashmir Valley centuries
ago remain Kashmiri Pandits wherever they are because under caste rules
their identity is permanent and unchangeable.
While
identities of religion, state and nation can be changed, few people
exercise the option. Those who exercise the option often do so on
practical considerations dictated by social, economic or political
factors. The identity so acquired is then inherited by their progeny.
I
am, therefore, amused --- and sometimes perturbed -- when I see the
lengths to which people, in their innocence (not to say ignorance), are
ready to go to defend an identity which they acquired by sheer chance or
force of circumstances. Pride in an identity is not something one is
born with. It is a cultivated one. The family as also social, religious
and political bodies play a part in the process.
Illustration credit: wikispaces.com
Those
born under beneficial conditions quite naturally want to hold on to the
blessings which circumstances of birth have conferred on them. Those
born under adverse conditions quite naturally want to shake off the
curse which circumstances of birth have cast on them. The authors of the
caste system used the Karma theory to justify the good luck the
iniquitous order bestowed on some and the bad luck it imposed on some
others.
When Gandhi visited Vaikom in Kerala in 1925 while
the Congress was conducting a satyagraha campaign against the bar on
use of the road around a temple by members of the so-called lower
castes, he met the head of the Namboodiri family of Indamthuruthi,
hoping to persuade him to relent on the issue of discrimination. Do the
Vedas sanction restrictions on the basis of caste, he asked. The
Namboodiri said the disabilities of the so-called lower castes were the
result of their deeds in previous births.
Since Gandhi was
not a Brahmin, the Namboodiri did not let him into his house. He
received him in a shamiana in the forecourt of his house. With the
collapse of the feudal order, the Indamthuruthi family’s fortunes
declined and it had to give up the house from which Gandhi was kept out
because he was a Vaisya, and not a Brahmin. That house became the office
of a trade union of toddy tappers belonging to a so-called lower caste.
So much for Karma.
This is not to decry pride in an
identity one is born with. Such pride can serve a useful purpose. It can
help one to maintain one’s self-esteem. However, there is a corollary
to this. Only those lucky to be born under favourable circumstances can
develop such pride. The unlucky ones cannot take pride in their
identity. They experience lack of self-esteem, and may even be reduced
to a state of self-deprecation. The most pernicious aspect of the caste
system is the way the dominant forces consciously undermine the
self-esteem of the suppressed. The victors obliterated the history of
the vanquished and forged their own in its place. In the process, they
boosted their own pride and destroyed that of the vanquished.
Failure
to understand the limited nature of the usefulness of pride in identity
can have deleterious consequences. It can lead to hallucinations of
divine favour (of which notable examples are the Jewish belief that they
are God’s Chosen People and the Vedic concept that the way to
propitiate the gods is to take care of the Brahmins) or racial
superiority (of which the best example is Nazi propagation of Aryan
superiority).
The different identities of an individual
are not packed in the body or mind one on top of another. It is
therefore absurd to say “I am a …. first and all the rest later.” When a
person does that it simply means he places a particular identity above
all other because he finds it convenient or beneficial for some reason.
A
few years ago, a CPI(M) minister of West Bengal, Subhas Chakraborty,
proclaimed that he was “a Hindu and a Brahmin first”. Thereby he tacitly
acknowledged that being a Hindu and a Brahmin gives him greater
self-esteem than being a Marxist and a minister. A week later he called a
press conference and announced that he looked at everything on the
basis of dialectical materialism and did not believe in religious
practices or casteism. When the party waved the stick, he found it
prudent (or should I say convenient and beneficial) to revise his
position publicly.
Circumstances can force not only
individuals but even groups of people to modify their position in this
way. We don’t have to look farther than the recent history of the
subcontinent to understand how the relative position of various
identities is adjusted for personal, social, political or economic
reasons.
Illustration credit: franceinlondon.com
Mohammad
Ali Jinnah, who was not a practising Muslim, kept aloof from the
founding of the Muslim League and pooh-poohed Chaudhuri Rahmat Ali’s
idea of a Muslim homeland in the subcontinent, later became the foremost
champion of Pakistan. When the state of Pakistan became a reality he
declared that all its citizens will be equal regardless of religion or
caste. But it was too late. The forces unleashed by him turned it into a
religious state.
Twenty-five years after Muslims of East
Bengal became part of Pakistan, upholding the primacy of their religious
identity, they revolted under Sheikh Mujibur Rahman’s leadership. As
they put language above religion, East Pakistan became Bangladesh.
There
are people in India, Pakistan and Bangladesh who believe Partition was a
mistake. This does not mean it should be undone. The final test of
nationhood is whether people have the will to live together. Pakistan
became a reality because at the given moment a large section of the
Muslim minority of the subcontinent lost the will to live together with
the majority and inclined towards the idea of a separate homeland,
apprehensive of their future in Hindu-dominated India. Bangladesh became
a reality because Bengalis of Pakistan lost of the will to live
together with the rest of the Pakistanis, apprehensive of their future
in Urdu/Punjabi dominated Pakistan.
There may be people
who still have dreams of a Reunited Pakistan or a Reunited India. They
should ask themselves if they have conducted themselves in such a way as
to remove the apprehensions which led to the breakup.
We
have around us a host of vested interests who, for their own reasons,
want to hold us down at various levels by playing upon particular
identities. "Patriotism," George Bernard Shaw said, “is your conviction
that this country is superior to all others because you were born in
it.” This observation is also true of pride in various other identities.
Facebook note dated September 2, 2014 https://www.facebook.com/notes/brp-bhaskar/pride-in-identity-and-its-place/746275582096813