The hijab issue in a school in Kochi, Kerala, is the latest incident that tested the tolerance and the rights guaranteed to the citizens in the Constitution, irrespective of caste, religion, and group. Now, except for 20 per cent of Kerala’s society, who uphold secular values and have a neutral view on political and religious matters affecting society at large, most of the so-called religious groups and those who project themselves as civil, including the different groups within the Christian community, can be seen on the opposite side in situations where one side represents Muslims and their issues, sans considerations of justice and social order. This is a latter-day creation of prejudice and Islamophobia being spread through social media by groups and individuals who form the fringe elements with vested interests. Their social conscience can be seen in the comments on social media on matters that pertain to Islam and Muslims.
Divisiveness in media and public discourse
These should not be seen as a few isolated incidents. Most of the comments and statements made in television discussions and even in editorials by certain political and religious heads can be heard reiterating the same rhetoric as just statements while countering something related to Muslim issues. Othering Muslims as a threat and considering them worthless has accelerated ever since the BJP came to power at the Centre.
Though the BJP and right-wing groups can be seen implementing their divisive agenda in other parts of the country, particularly in the North, their machinations have not been as well-received in the southern part, particularly in Kerala, which is the state with the highest literacy rate, where common people show little interest in communal politics.
That was until recently. It does not mean that Kerala’s society is totally rid of communal elements. And that segment has been systematically deriving undeserved benefits—sometimes those reserved for members of the minority community, including Muslims—while marginalising the Muslim community in many segments, including politics, bureaucracy, education, and scholarships.
Christian community and radicalised elements
One example within Kerala’s Christian community—this phenomenon can be seen only among Kerala Christians, though not all of them—in the form of fringes among them who are as radicalised as extremist organisations like CASA (Christian Association and Alliance for Social Action). Their attitude towards Muslims had come in for display in their opinions about the Palestinians, who are victims of Israeli genocidal attacks, where innocent babies, children, women, and elderly people are massacred daily. Many even justify such killings as though the victims deserve it, only because of the religious bigotry towards the Muslim community. They also extol the bravery and strength of the Israeli soldiers and the Jews at large too.
When Muslims happen to be at the receiving end of cruelty, their enmity with the Jews, who consider Jesus the illegitimate child of Mary and even publicly call Jesus a baxxxx, is conveniently forgotten. For many Christians in Kerala, no matter what the Jews call Jesus, their God, they still support the Jews against the Muslims.
The hijab issue in Kochi schools
Schools run by the Kochi Diocese, including St Mary’s, Fatima, and Our Lady’s in Fort Kochi, prohibit Muslim girls from wearing the hijab, even when they are aided schools run with government funds. Being a native of Kochi and a former student of a school run by the Kochi Diocese, this writer personally knows how Muslim students in these schools are treated. Even now, Muslim girls in these schools are not allowed to wear hijabs or headscarves, and they are forced to remove them before entering the premises.
There have been incidents in these girls-only schools, run by nuns, where Muslim students, along with students of other faiths, were made to kneel before the statue of Christ. These students reported such incidents to their parents, who, instead of raising the matter publicly, remained quiet for fear of that affecting their wards’ studies.
Religious double standards
If the nuns are questioned about wearing headscarves themselves in schools, they would defend it, calling it a holy dress for them, i.e. religiously ordained. Why, then, is it less holy for Muslim girls? Why is it considered holy when worn by nuns but not so when worn by Muslim students? When Muslims raise such issues, they are immediately attacked and branded as communal or even as extremists.
Historical context of Christian-Muslim relations
What could be the root cause of this hatred towards Muslims? We have to go back to history, when the Christian community, which accounts for about 15 per cent of Kerala’s total population—compared to around 38 per cent Muslims and about 55 per cent Hindus—held indisputable influence in politics and government. Even though they were a minority in terms of population, their influence was so significant that the number of Ministers from their community, the number of DGPs, and the number of IAS, IPS and allied cadres posted in key government positions tell their own story. Can one imagine, at present, a Muslim becoming Chief Minister of Kerala? There was one—C.H. Mohammed Koya—but his tenure was short-lived.
The outcry from certain sections of the Christian community can still be remembered when the Indian Union Muslim League sought a fifth ministerial berth based on the League’s strength in the House and as per the proportional strength of their community. Those critics came down heavily upon the government, claiming that it would endanger the secular fabric of society. How does it become non-secular when Muslims claim their deserved representation, while Christians and Hindus enjoy a disproportionately high number of posts in society without question? All based on an implied dictum being infused into society that Muslims are not secular, while Christians and Hindus are.
Media, education, and Islamophobia
Even Muslim-run television channels and newspapers are branded as non-secular, while those run by Christian or Hindu (even the known Hindutva group’s) managements are by default promoted as secular, though innumerable reports have shown that such institutions often promote Islamophobia and hatred towards Muslims through their media outlets.
There are innumerable educational institutions under Christian management run on government funding, yet they decide how these institutions should be managed and what rules should apply. In recent times, sections of the Christian community have come to openly oppose the Muslim community. Instead of teaching the virtues and goodness of their faith, some bishops and priests—though not all—have been targeting Muslims, calling them impure and accusing them of promoting narcotics and luring Christian and Hindu girls under “Love Jihad” and “Narcotic Jihad” narratives.
Economic and cultural factors behind the hostility
What could be the root cause of this hostility? The Muslim community was not well educated for a long time, but of late, with increasing awareness about access to education, they have begun to secure key positions in government and business. Besides, the Muslim community has a relatively more visible identity; they have their dress, food, art forms, and religious rituals as distinct. Meanwhile, the restaurant and hospitality businesses owned by other communities have declined as Arabic food and other aspects of Muslim culinary culture tend to catch on better in the market.
Even in matters of faith, Christians feel questioned. While Hindus and Christians share common ground in idol worship, the Muslim faith is based on the worship of one and only one God, without image or form. These ideological differences, along with the business success and cultural uniqueness of the Muslim community, have created a sense of jealousy within other communities, leading to attacks on Muslims and allegations that they promote terrorism or are not trustworthy.
The intolerance shown by sections of the Christian community should be viewed in this context. The Christian community would ideally focus on guiding its members towards sermons of peace, the virtues of their own faith, rather than portraying the Muslim community as evil.