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Gujarat has been known for some decades now as the ‘laboratory of the Hindu Rashtra’ experiment. This paper, delivered in 2001, situates the saffronisation of education in the state and exposes the linkages between the overt efforts at the 'Hindu-ising' of education in schools and the violent attacks on minorities on the streets.
In the context of Dinanath Batra’s supplementary books –with an even more sharply irrational rendering of history (a project in place since early-mid 2014, 13 years after this paper was written) the impact of education of this kind is likely to be even more deleterious.
The project in Gujarat preceded any individual’s dominance over politics and can be linked to the Sangh Parivar’s stranglehold on institutions of governance – education and the law and order machinery
The Saffron Agenda in Education: An Expose (2001)
The state of Gujarat in western India has time and again been referred to as the 'laboratory' of the experiment in a Hindu Rashtra, a Hindu nation. Since February 1998, when the present, BJP-led Keshubhai Patel government was sworn in, sustained administrative measures by the state have been operational and are in place even today—these are in actuality measures that directly militate against the egalitarian and secular principles of the Indian Constitution. It is within these broader parameters that the measures to give a distinct slant to the content of education, within Gujarat need to be located. These measures have been critiqued and challenged but continue with a brazen disregard to recommendations by a Parliamentary Committee on the subject.[1]
The measures implemented by the state of Gujarat under the current political dispensation are not restricted merely to the content of the Social Studies textbooks (incidentally first published by Gujarat State Textbook Board in 1991). They also include measures within the arena of education that point to distinct attempts to impose a slant and colour on educational institutions, stifle the basic rights of children belonging to the religious minorities and teachers and managements of minority institutions and impose hegemonic cultural pretexts and values. The fact that this state of affairs continues without adequate reflection, condemnation, outrage and correction within either the local or national legislative wings of the Indian state (Gujarat state assembly or Parliament) is a sorry and dangerous reflection of the implications of such insidious measures when they continue for a prolonged period, unchallenged.
So, while this paper will offer a detailed analysis of many of the steps taken by the Gujarat state in the field of education, it will also attempt to locate them within other pre-mediated and organised attempts to terrorise and stifle the basic democratic rights of minorities living in that state.
Before we go into a detailed critique of the contents of the Gujarat textbooks here are some of the attempts made by the Gujarat Board to give a distinct and sectarian slant to education.
On January 19, 2000 the Gujarat state education department sent out a GR directing all schools to subscribe to the RSS magazine, Sadhana. Sadhana is a monthly printed by the Gujarat unit of the RSS. When principles of institutions, especially minority institutions protested at the outrage, the circular was not put into effect. Directly sectarian writings not borne out by examination and research are a distinct feature of the publication. It thrives on half-truths and misconceptions especially about minorities, women and Dalits.
Another circular brought out in December 2000 has insisted on principals of all schools compulsorily sending their teachers to Sanskrit training camps in preparation for the move to make the subject mandatory learning and teaching in schools. [2]
Worse than even these administrative measures is the intensely divisive atmosphere in many of Gujarat's towns that have experienced brutal ghettoisation and schisms. Members of the Muslim minority find it next to impossible to purchase property in 'central and mainstream' parts of the town. Whenever individuals from the community have moved out or couples who have inter-married have chosen to move into these parts of the town, they have -often been brutally taught a lesson. This is the situation that has made us describe Gujarat as a 'lived experience with fascism'. [3] [4]
Today, at the Hindu-managed V.R. Somani and Bhakta Vallabh school, where 95 per cent of the students are Muslim but teachers are Hindu, the teachers have discovered a unique way of paying back the students: they just do not teach. The Ahmedabad Municipal Corporation (had between Feb 1998 and August 2000) cancelled most non-Hindu holidays. It was forced to restore Good Friday holiday last year after an outcry from the Christian community. Muslim students studying in several schools in Ahmedabad city—Vishwabharati, Naujeevan, Karmasheela, J.P.High, B.R. Somani, Prakash High Schools and the Asia and Udgam High school are compelled to give examinations on Ramzan Id or Bakri Id. [5] [6]
Last year's examinations set by the centralised board for students studying in standards V and VI at the AMC schools had contained a particularly derogatory reference to Muslims "What is the basic difference between miyas (a term that has replaced Mohammedans or Muslims and one in Gujarati has a abusive connotation like landya in Marathi) and others?" was the question that a student reported to the mother. The mother an activist at the grassroots was outraged but then felt to insecure to register a formal protest.
Gujarat Texts
The Social Studies Text Books of the Gujarat State Board are sorry examples of where a narrow and sectarian ideology can take us. At the start of the standard V text book where the curriculum is outlined, Indian Culture is portrayed as Hindu culture. There is a clear and underlying assumption that the popular faiths and beliefs of the vast majority of people who lived here before the ancient period were 'Hindu' as we understand the term today. The conflict or convulsions between the Dravidian and Aryan cultures and beliefs are not merely glossed over; they are presented as non-inimical to each other in the desire to substantiate the claim that `Hinduism' was able to absorb contradictions and conflicts "peacefully". By implication or actual assertions the text books also state that the real conflicts came with the interaction with other faiths.' [7]
There is a clear and underlying assumption that the popular faiths and beliefs of the vast majority of people who lived here before the ancient period were 'Hindu' as we understand the term today. The conflict or convulsions between the Dravidian and Aryan cultures and beliefs are not merely glossed over; they are presented as non-inimical to each other in the desire to substantiate the claim that 'Hinduism' was able to absorb contradictions and conflicts "peacefully". By implication or actual assertions the text books also state that the real conflicts came with the interaction with other faiths.
On January 19, 2000 the Gujarat state education department sent out a GR directing all schools to subscribe to the RSS magazine, Sadhana. Sadhana is a monthly printed by the Gujarat unit of the RSS: sectarian writings not borne out by examination and research are distinct feature of the publication. It thrives on half-truths and misconceptions especially about minorities, women and Dalits.
The state syllabus detailed in the texts being currently used by the Gujarat state board, outlines clearly for the teacher and student of history that when the author(s) of the text-book write about India they use the term for the modern nation as synonymous with "Hindu." The student is instructed that the idea of studying social studies is to develop a true understanding of ancient India. The political implications of this assumption are significant and dangerous, because, immediately for the history learner paradigms have been drawn. It is only within these that adjustments are subsequently made for 'synthesis' or 'syncretism.'
The syllabus for the standard V social studies text printed by the Gujarat state board, outlines the objective of the syllabus that has been laid out for the ten year old child: "Towards understanding the Indian Cultural heritage in a proper perspective". This 'perspective' as described be-low in detail, outlines erroneously that the ancient age begins with Vedic times. It becomes clear from this introductory social studies text for the fifth standard child that no perspective of world ancient civilizations is given through the syllabus; that the desire is not just to begin and end with India, but ancient India has been made synonymous with the Vedic; and that values like 'respectable status of women in Indian culture' are rooted in the characters depicted through stories taken from the Vedas. There is no attempt to develop any sense of historical enquiry that could lead to a student understanding the quality of life and civilizations that existed pre-Vedas; the exchanges that took place between ancient peoples through river and sea routes etc.
Not only is this kind of social studies self-limiting and restrictive, it is an approach that is set to stiffle free thinking and enquiry. Here is how the objective of the syllabus is outlined:
• Ancient Age (From Vedic times to Harshavardhan)
• Is introduced to Vedic literature which is an expression of Indian Culture
• Knows about the respectable status of women in Indian culture
• Gets acquainted with the basic truths of life against a backdrop of Indian Culture
• Learns for himself the truth; that in the context of Indian culture a person acquires a high status not by right of birth but by merit
• Knows about how in the Indian Cultural context the rules were oriented towards the subjects
• Imbibes the basic values of Indian Culture expressed by the narratives of the epics, Ramayana, Mahabharat, and by the main characters in it.
• For instance, the importance of 1) The purity of domestic life 2) Steadfastness in adhering to truth even at the cost of suffering
• Moulds the character which makes one abide by one's duty when there is a conflict between personal relationship and a sense of duty. (Social Studies text, Gujarat state board, Standard V)
Apart from the stated objective of portraying ancient Indian culture as synonymous with the Vedas, the Gujarat board texts also proceed to depict Indian culture as inherently superior to any other. In the chapter titled, "The Cultural Heritage of Ancient India," the child is told: "Ancient Indian history covers a period of about four thousand years. It can be divided into the following periods: The Indus valley civilization period, the Vedic period, the post-Vedic period, the Epic period, the Age of Buddha and Mahavir, the Maurya and the Post-Gupta periods and the Early Muslim period." The same text goes on to assert that from the beginning of the Indus valley period to the 'end of Hindu supremacy' the contribution of Indian civilization was unique, implying that thereafter with the "Muslim period" the contribution could not be measured in a similar fashion.
"Right from the coming of the Aryans to India (around 2000 BC) to the end of the Hindu supremacy (around 1200 AD). The Indian civilization made a unique contribution in many different fields of life a contribution which includes certain high moral values. It is because of this reason that the ancient civilization of India has survived today in the form of Indian culture while other ancient civilizations like those of Egypt, Mesopotamia (Iraq) and China have disappeared from the world. These countries do not have the continuity of culture, which is found in the Indian culture."
The measures implemented by the state of Gujarat under the current political dispensation are not restricted merely to the content of the Social Studies textbooks (incidentally first published by Gujarat State Textbook Board in 1991). They also include measures within the arena of education that point to distinct attempts to impose a slant and colour on educational institutions, stifle the basic rights of children belonging to the religious minorities and teachers and managements of minority institutions and impose hegemonic cultural pretexts and values.
The same, Standard IX text, that selectively excludes historical de-tails like the Shaivite-Buddhist conflicts, oppression of women and the shudras, the state of Dalits even today, is however emphatic that 'the inherent peace and tolerance of Indian culture' is one of its characteristics. This is one of the recurring myths that have been repeated ad nauseum about India and her ancient culture, the fact that it is 'the most non-violent, peace-loving and tolerant', a myth that is essential if the 'Hindu' is to be pitted as the quintessential Indian, a myth that sits well with the 'others' being la-belled both 'invaders and foreigners'. It is also a myth that seeks to justify present-day violence against the country's minorities, seeking justification for this in 'the wrongs of yore.'
In a section titled 'Tolerance and urge for peace', the fourteen year old is told:
"Tolerance and a strong desire for peace are two distinct features of Indian culture. Brahminism with its two main functions namely Shaivism and Vaishnavism, Buddhism and Jainism were the main faiths followed in ancient India. These faiths adopted a policy of tolerance towards one another. For example the Satwahanas and the Guptas were followers of Brahminism. But they showed tolerance towards Buddhism and Jainism and gave financial grants to their places of worship.
How the text-books portray the Aryans'
The Aryan race is depicted as superior and truly Indian. This is true in the Gujarat state texts but a similar approach is also depicted in an ICSE .text. It extols the virtues of the Aryan race saying that they 'were the most illustrious race in history,' adding worth to this qualification saying that `they were tall, fair-complexioned, good-looking and cultured people.' The book remains ambivalent on the issue of the Aryan-Dravidian interactions/ conflict. Instead of attempting to offer an honest explanation of exchanges, migrations, shifts and changes that have taken place throughout the various periods of history, even between the Aryans and Dravidians, some-times motivated by political and economic domination, at other times driven by other considerations, the text is selective.
The New ICSE History and Civics, edited by Hart and Barrow, Part 1 states,
"In Sanskrit, the word 'Aryan' means a noble man. Aryans were the most illustrious race in history. They were tall, fair-complexioned, good-looking and cultured people. Groups of Aryans are said to have settled in different countries and developed some of the most remarkable civilisations of the world. (emphasis added). People take pride in calling themselves descendants of the Aryans. The Indians, the Persians, the Germans, the Greeks, the English and the French claim to be the descendants of the Aryans."
The Aryan-Dravidian intermingling and conflict are glossed over never mind the critical cultural changes and domination that overtook large numbers of people especially after the caste system consolidated its hold over the population becoming a form of domination and control of the ruling and elite classes. Future medieval 'wars' especially those between Rajput kings (who we are told were 'Hindus') and the Mughals are treated in great detail in these texts, however.
The long-standing controversy over the theory and origin of the Aryans remains unresolved and the text offers a historically unsound hypothesis confusing the origin of the Aryan race on the basis of the common language spoken.
" The Original Home of the Aryans: Different views prevail among scholars about the original home of the Aryans. There is some similarity among some of the words used in the main languages used in Asia and Europe, namely Sanskrit, Greek, Latin and Persian. There is unanimity of opinion among the scholars that all the Aryan races must have had a common origin and they must have been using the same language."
"This land was inhabited by the Dravidians, who migrated towards the South and the East after the arrival of the Aryans. Aryans set up new colonies in areas which were vacated by the Dravidians. They went beyond the land of the rivers and spread over the banks of the Ganga and the Yamuna. Aryans fought not only against the Non-Aryans, but they also fought among themselves for the establishment of supremacy over the other groups. Rigveda tells us about the `Dasharanga' war, i.e. the war among ten kings and about the wars that the various tribes, of Aryans, namely the Bharats, the Manus, the Tarvasus, the Purus, the Yadus and others. The Bharats were victorious in these wars and became the supreme rulers of `Aryavatra'. The country acquired its name `Bharata' from this tribe. The Ramayana was composed by the great poet Valmiki. It contains nearly 24,000 verses depicting the story of Rama. From the historical point of view, Ramayana describes the triumphant march of the Aryana towards the South also tells us about the conflict between the Aryan and non-Aryan cultures and their reconciliation. The Aryan supremacy could not have been established without the co-operation of the non-Aryans. The Ramayana effectively represents this fact." (emphasis added)
There is heavy stress on the moral superiority of Indian culture too in this text as opposed to other world cultures. (Social Studies, Gujarat Board, Std. IX.) The caste system receives generous treatment in most Indian text books. Even the constitutional policy of reservations makes re-marks about the continued illiteracy of the 'scheduled castes and tribes'. So, for instance, the same text book pays lip service to political correctness through a fleeting reference to the fact that the Varna system later became hierarchical, but in the same chapter, a few paragraphs later, literally extols the virtues of the intent of the Varna system itself.
There is also no attempt nor desire in either this text or the ICSE texts to explain the inhuman concept of 'untouchability' (based on the notion of being 'so impure as to be untouchable') that Jyotiba Phule and B.R. Ambedkar made it their life's mission to challenge, socially and politically. In understanding and teaching about caste, both this text and other ICSE texts too, display a marked reluctance to admit or link the ancient-day Varna system to modern-day Indian social reality. But the Gujarat State Board text goes several steps further. The 'Varna' System: The Varna sys-tem was a precious gift of the Aryans to the mankind. (emphasis added) It was a social and economic organisation of the society built on the basis of the principle of division of labour. Learning or education, defence, trade and agriculture and service of the community are inseparable organs of the social fabric. The Aryans divided the society into four classes or `Varnas'. Those who were engaged in the pursuit of learning and imparted education were called 'Brahmins' or `Purohits' (the priestly classes). Those who defended the country against the enemy were called the Kshatriyas or the warrior class. Those who were engaged in trade and agriculture were called the Taishyas'. And those who acted as servants or slaves of the other three classes were called the Shudras. Iii the beginning, there were no distinction of 'high' and low. The Varna or class of a person was decided not on the basis of birth but on the basis of his work-or 'karma'.
Thus a person born of a Shudra father could become a Brahmin by acquiring learning or by joining the teaching profession. In course of time however, the Varna system became corrupted and 'birth' rather than 'vocation' came to be ac-accepted as the distinguishing feature of the Varna system. Thus society was permanently divided into a hierarchy of classes. The Brahmins were regarded as the highest class while the Shudras were treated as the lowest. These distinctions have persisted in spite of the attempts made by reformers to remove them. Yet, the importance of the 'Varna' system as an ideal system of building the social and economic structure of a society cannot be overlooked. (emphasis added) (Social Studies text, Gujarat State Board, Std. IX).
The only reference in this Standard IX text to the indignities of the caste system as it exists today is through an attempt to blame the plight of the untouchables on their own illiteracy and blind faith. Problems of Scheduled Castes and Scheduled Tribes: Of course, their ignorance, illiteracy and blind faith are to be blamed for lack of progress because they still fail to realise the importance of education in life. Therefore, there is large scale illiteracy among them and female illiteracy is a most striking fact. (emphasis added). No doubt, they are the people who have been exploited and intentionally avoided by the society; therefore, most of their miseries are also partial products of such deprivation. So our constitution has offered special protection and some provisions are also made to improve their conditions. (Social Studies text, Gujarat State Board, Std. IX) 'Muslims, Christians and Parsees are foreigners': Gems from the Gujarat Board Social Studies, Std. IX, Gujarat board.
The state syllabus detailed in the texts being currently used by the Gujarat state board, outlines clearly for the teacher and student of history that when the author(s) of the text-book write about India they use the term for the modern nation as synonymous with "Hindu."
In a chapter titled 'Problems of the Country and Their Solutions', one text of the Gujarat Board has a section with a sub-heading 'Minority Community' which labels Muslims, even Christians and Parsees as 'foreigners.' It also states that Hindus are in a minority in most states. It reads: "But apart from the Muslims, even the Christians, Parsees and other foreigners are also recognised as the minority communities. In most of the states the Hindus are in a minority and Muslims, Christians and Sikhs are in majority in these respective states.
The same text also selectively denigrates the Catholic priesthood of the middle ages which may be legitimate but becomes suspicious when similar exacting criticism is not accorded to the Brahmins, religious hierarchy. Monetary exploitation and persistent sexual harassment by the caste hierarchy in India brutally holds Dalit women to ransom even today.
"The priests of the Catholic Church had accumulated plenty of wealth through unjust taxes, illegal fees, ownership of large tracts of land, selling miracles and indulgences. They spent this money on worldly pleasures and immoral behaviour." (SS, Std.IX)
"The Christian Church was a part and parcel of this integrated feudal system. Almost half of the land and other property belonged to the bishops or the heads of parishes. The Pope who was the head of the Roman Catholic Church was himself a big landlord. The Church received sumptuous gifts of land from the king as well as the lords. Thus the Church had amassed great wealth. The Pope, archbishop, bishops and other priests lost their head, forgot their duties and lived a life of luxury and sensual pleasures." (SS, Std. X)
In five widely attended and much publicised workshops from July 1999 till January 2001, Khoj (education for a plural India) along with Shanti, IFIE and MSD have been conscientising history teachers in Gujarat on the contents of the text books. This campaign that received national publicity led some cognisance of the Gujarat state texts to be taken by the Parliamentary Committee on Education.
In a fax message dated March 27, the Union HRD ministry, taking cognisance of the parliamentary committee report, had sought an explanation from the state education department on the saffronisation charge. The message specifically quotes instances to prove how fascism and Nazism are glorified in the Standard X social studies text book. "In the Standard IX social studies textbook, Muslims, Christians and Parsees have allegedly been labeled "foreigners".
The Gujarat state board representative had accepted the gross anomalies but taken recourse to the defence that they had been published before the BJP took over! "We entirely agree that there are major mistakes in not just these textbooks but also others," conceded a highly-placed official. "But to say that these mistakes were introduced in the last two years is a travesty of the truth. We have conveyed to the Union HRD ministry that fascism and Nazism shouldn't have been glorified. We agree that there should be a clear-cut condemnation of Mussolini and Hitler. These changes will be introduced when we start preparing new textbooks."
The parliamentary standing committee objections attached with the Union HRD ministry fax says there is a "frighteningly uncritical picture" of fascism and Nazism in the 10th standard text book. It says, "The violent, uncivilised and uncritical result of the politics of exclusions of Jews, trade unionists, migrant labourers, or any section that did not fit Mussolini's and Hitler's definition of rightful citizens does not find any mention." The objections also say there is no mention of the "extermination of six million Jews in concentration camps", while the administrative and bureaucratic "achievements" of fascism and Nazism have been mentioned, including Mussolini and Hitler's "successful attempts" to end illiteracy and unemployment, and have a disciplined society. [8]
The official said, "The state government letter sent to the Union HRD ministry agrees with the criticism."However, as for the observation that Muslims, Christians and Parsees have been qualified as "foreigners", the official said, "This is a mistake resulting from the convention so far followed of translating the basic book in Gujarati into English." [9]
Despite these measures the textbooks exist in Gujarat. The local situation in the state grows worse. The latest on the question was the gross neglect of Dalits and minorities when it came to distribution in earthquake relief after January 26, 01 when the earthquake hit.
What are the other steps that have been taken in Gujarat that are direct violations of the Indian Constitution?
Gujarat: two years of Hindu Rashtra in operation
The story of the Keshubhai Patel government in Gujarat is a long list of blatant and defiant violations of the Indian Constitution. Since February 1998 when the BJP government took over 'fundamental rights of citizens have been violated, the rule of law flouted and the security of the life and property of citizens, particularly the religious minorities and Dalits' is consistently threatened. No action has been taken in any of the cases.
It is clear that the writ of organisations like the Rashtriya Swayamsevak Sangh the Vishwa Hindu Parishad, Bajrang Dal and their outfits, Hindu Jagran Manch and the Dharma Raksha Samiti that are anti-democratic and authoritarian runs freely in the state. Not the rule of law.
The Gujarat state board representative had accepted the gross anomalies but taken recourse to the defence that they had been published before the BJP took over! "We entirely agree that there are major mistakes in not just these textbooks but also others," conceded a highly-placed official. "But to say that these mistakes were introduced in the last two years is a travesty of the truth. We have conveyed to the Union HRD ministry that fascism and Nazism shouldn't have been glorified. We agree that there should be a clear-cut condemnation of Mussolini and Hitler. These changes will be introduced when we start preparing new textbooks."
The sectarian and divisive politics of the Gujarat government that have gone unchallenged were evident last month when the state government gave an open chit to government servants to join the RSS after lifting the ban on the organisation, and the state convention of the organisation that openly espouses its goal of a Hindu Rashtra was allowed in the full public gaze.
Photographs of union home minister L.K. Advani blessing the gathering accompanied by the chief minister in the RSS uniform (khaki shorts) have been published all over the country.
On January 11, 2000, following the RSS convention, the RSS heaped lavish praise on the state government for the "free services" provided at the three day "Sankalp Shibir" of the RSS. Pucca roads were laid overnight especially for the event, free drinking water provided and sanitation features provided. The Gujarat state transport corporation stationed 260 new buses at the venue to facilitate transportation by the participants.
This amounts to a blatant misuse of government and semi-government machinery. VHP boards all over Gujarat say, "Welcome to Hindu Rashtra." The study of Gujarat state is a study of Hindu Rashtra in operation. Terror and violence against the minorities and complete complicity or silence from the police force is normal. The ruling BJP proudly says that what happens in Gujarat today happens in India tomorrow. [10]
Articles 13, 14, 15, 16, 19, Articles 21, 22, 25, all stand violated On February 8, 2000, a hoard of people ransacked the homes of Muslim families who had bought homes in Paldi, a predominantly Hindu-dominated locality. The families who had just bought a flat there were terrorised, their belongings destroyed.
We demand compensation from the Keshubhai Patel government to these families and all others who are victims of communal violence. Two elected representatives of the BJP led the mob shouting `Jai Sri Ram'. One senior VHP leader was also present. The motive was to terrorise them to move out of a predominantly Hindu locality. What happened in Paldi is
becoming more and more common all over Gujarat state. No one has been arrested.
The police merely recorded their statement and released them. Naved Sidique, a young Muslim builder, has run from pillar to post for redressal, met MPs from the Opposition and the BJP. He is today a de-pressed and saddened man. Pressure continues on him to sell this prime property at a huge loss. Does this not violate Article 14 (equality before the law), Article 15 (Non-Discrimination on grounds of religion, race, gender, caste), Article 16 (Equality of opportunity in matters of employment), Article 19 (protection of the freedom of speech, expression and movement), Article 21 (protection of life and personal liberty), Article 22 (protection against arrest and detention), Article 25 (freedom of conscience and freedom of religion)? This is not an isolated incident. Social and economic boycott enforced through terror and violence is happening every other day in Keshubhai Patel's Gujarat run by the RSS.
It is well known that the general secretary of the VHP, Praveen Togadia runs the Keshubhai Patel government by remote control. On August 1, 2000 when Amarnath yatris were tragically killed by alleged militants be-longing to the Lashkar-e-Toyba, Togadia gave a call that was televised widely: "The reply to this crime will be given in Gujarat". What followed was saffron squads on the rampage in Surat, Khed Brahma Lambadiya, Rajkot and Ahmedabad for five days with the police watching on. Muslim businesses and shops were targeted. The total loss was Rs 1500 crores to the community. [11]
Other dangerous indicators from Gujarat:
In early December, Keshubhai Patel takes the lead in lifting the ban on government servants joining the RSS. This is followed by a massive RSS meet in Ahmedabad attended by L.K. Advani and Keshubhai Patel proudly donning khaki shorts. On December 15, the liberal mask of the Sangh assures the Lok Sabha that there is no question of army or government officials being allowed to join the RSS. On February 6, 2000 the liberal mask falls away and the same Vajpayee announces that he sees nothing wrong in the move since the RSS is a cultural organisation.
• The whole of 1998 and 1999 saw a spate of attacks especially on Christians and Christian religious persons in remote areas of the state as well in cities like Rajkot and Ahmedabad. No action was taken by the Gujarat government against the violent offenders.
• What happened at Dangs during the Christmas of 1998 is a shocking shame on India that proudly calls itself a secular country where the writ of a Constitution espousing notions of equity and justice rules. In December 1999 too, though Christmas passed off "peace-fully", it was a peace where terror reigned.
• In many parts of Gujarat, the police visited Christian institutions at Christmas asking how many people attended Christmas mass. Can this be allowed in a country that calls itself both secular and democratic?
• Each act of violence over the past two years has been preceded by hate-mongering and vicious and spurious stuff through pamphlets signed by Janubhai Pawar of the Hindu Jagran Manch. No action was taken until a year later when in December 1999 Janubhai Pawar was arrested before Christmas at Dangs.
• A private members Bill, to "prevent conversion by coercion or force", but which does not consider conversion to Hinduism an offence, is attempted to be rushed through the state legislature in November-December 1999. It has to finally be put aside because of the outcry by local groups. The campaigners point out that existing provisions within the Indian Constitution could already be used to prevent con-versions by inducements and coercion. The maximum number of conversions, post-Independence have, was of tribals to Hinduism.
• The Gujarat government has also taken a series of administrative measures that directly violate the Constitution. These are:
A selective census specially directed at Christians and Muslims in the state
A selective census of SCs and STs initiated last month to ascertain `when they converted to Islam or Christianity.'
A directive to the state police asking them to 'investigate' every case of inter-religious marriage. This followed spurious propaganda by the RSS—VHP—Hindu Jagran Manch combine that Muslims and Christians achieved conversions through marrying Hindu girls.
Inter-community marriages between couples are frowned upon by the state. Recently a Christian groom was forced to convert to Hinduism even after his marriage to a Hindu girl took place in a civil ceremony before the Courts.
This is a grim reminder to the rest of the country as to the situation of Gujarat, the laboratory of a Hindu Rashtra.
(From the SAHMAT publication, 2001, this was published under the title, Gujarat: Situating the Saffronisation of Education; Some anomalies in referencing have been corrected)