Pluralism Under Strain

India stands as one of the world’s most significant democratic experiments, a nation where nearly one in five citizens belongs to a notified religious minority—including Muslims, Sikhs, Christians, Buddhists, Jains, and Zoroastrians (Parsis). These communities are not merely demographic segments; they constitute the bedrock of Indian civilisation. While the spectre of communal violence surfaced tragically on the eve of independence, the nature and intensity of such friction has evolved significantly in the digital age.

On the eve of Christmas this year, a palpable sense of fear and tension gripped congregations across several states, including Chhattisgarh, Madhya Pradesh, Uttar Pradesh, and Kerala. Reports of attacks, intimidation, and the disruption of services cast a shadow over the celebrations. These incidents have been linked to right-wing Hindu groups and affiliates of the RSS, highlighting a troubling escalation in targeted hostility against minority faith practices.

Surge of Communal Tension

Over the last decade, the nature of communal violence has been reshaped by technology. Data analysis by the digital platform India Spend revealed a 28 per cent increase in incidents of communal violence between 2014 and 2017, frequently fueled by fake news and social media rumours. This trend has garnered international scrutiny.

In the second quarter of 2025, reports indicated that numerous individuals across the country were physically targeted in religiously motivated hate crimes. A significant portion of these victims included cattle or meat transporters subjected to mob violence by cow vigilantes. The violence has not spared professionals; victims have included police constables, teachers, and journalists performing their duties. Furthermore, the recent physical and sexual violence against Christians in Manipur, accompanied by the looting and burning of villages, has exposed profound vulnerabilities in the protection of minority rights.

Global Perspectives

International observers have increasingly voiced concern. A Washington-based civil rights group’s report (May-August 2024) highlighted the “weaponisation” of anti-minority hate speech, suggesting a political objective of voter polarisation. Similarly, the United States Commission on International Religious Freedom (USCIRF) recommended that the U.S. State Department designate India as a “Country of Particular Concern” (CPC) for severe violations of religious freedom.

On the humanitarian front, the World Evangelical Alliance has called for the rescinding of “Freedom of Religion” laws (often called anti-conversion laws), arguing they are frequently misused to harass minorities and restrict legitimate worship. The UN Human Rights Commission has likewise urged the Indian government to adopt robust anti-discriminatory legislation and address the use of counter-terrorism laws, such as the UAPA, in disturbed areas like Jammu & Kashmir.

Democratic Imperative

The protection of minority rights is the core of modern democratic theory. As Franklin D. Roosevelt once reminded the world, “No democracy can long survive which does not accept as fundamental to its very existence the recognition of the rights of minorities.” Democracy is founded on the principle of absolute equality; it is not merely the rule of the majority, but the protection of all.

This principle is enshrined in the UN General Assembly’s 1992 Declaration on the Rights of Persons Belonging to National or Ethnic, Religious, and Linguistic Minorities. December 18, the day of its adoption, is celebrated globally as Minority Rights Day. Furthermore, Article 27 of the Universal Declaration of Human Rights ensures the right of every individual to enjoy their culture and participate in cultural life. Many leading democracies reflect this: Article 19 of the Australian Constitution, the Hungarian Act of 1868, and the Swiss Confederation of 1874 all contain provisions to protect ethnic and linguistic identities.

From Antiquity to Colonialism

India’s tradition of pluralism is ancient. Even in the Manusmriti, a distinction was made between the king as a human agent and the law as a “superhuman abstract order,” leading to a theory of restrained rulership and fairness toward different subjects.

However, colonial rule exacerbated societal hierarchies. The British policy of “divide and rule” intentionally sowed seeds of discord to weaken national unity, leaving a legacy of intergroup tension. Post-independence, India’s founding fathers—visionaries like Nehru and Ambedkar—envisioned a secular nation, enshrining equality and religious freedom in the Constitution. They recognised that religious tolerance was the historical creed of the land; Christianity reached India via St. Thomas in the first century, and Judaism found a home here following the Roman destruction of the Second Temple in 70 CE.

Legal and Systemic Barriers

The Indian Constitution provides a sophisticated framework for minority protection. However, recent legislative shifts, such as the Citizenship Amendment Act (CAA) of 2019, have sparked intense debate. While the act provides a path to citizenship for persecuted Hindus, Sikhs, Buddhists, Jains, Parsis, and Christians from neighbouring Muslim-majority nations, critics and watchdogs like Amnesty India argue it violates the constitutional principle of equality by excluding groups like Sri Lankan Tamils and Muslim immigrants.

While a strong legal framework exists, its implementation is often impeded by political apathy and bureaucratic inertia. The slow pace of the judiciary can create a sense of impunity for perpetrators. Furthermore, the alleged misuse of the Unlawful Activities (Prevention) Act (UAPA) and the National Security Act (NSA) has been criticised for stifling dissent and fostering a climate of fear.

Scholars such as Christophe Jaffrelot and Katharine Adeney have argued that the rise of Hindutva ideology constricts the political space for minorities. They point to the historical roots of the RSS, noting that early ideologues sometimes drew parallels to European nationalist movements that emphasised racial or cultural supremacy, occasionally labelling Christians and Muslims as “internal threats.”

The Road to 2047

Addressing these challenges requires a multifaceted approach:

* Legislative Reform: Enacting stringent measures to prosecute hate crimes effectively.

* Grassroots Activism: Civil society must foster interreligious dialogue and challenge discriminatory attitudes.

* Judicial Intervention: A powerful, independent judiciary must continue to use tools like Public Interest Litigation (PIL) to uphold minority rights against majoritarian biases.

As Barack Obama noted during his 2015 visit to New Delhi, India will succeed so long as it is not “splintered along the lines of religious faith.”

Currently, India is the fastest-growing major economy and the third-largest in terms of Purchasing Power Parity (PPP), contributing 7.86 per cent to global GDP. The government’s goal is to transform India into a fully developed nation—Viksit Bharat—by 2047. However, this economic ambition cannot be decoupled from social cohesion. Violence against minorities erodes the social fabric, threatens political stability, and damages India’s global standing as the world’s largest democracy.

Ultimately, India’s journey toward 2047 depends on its ability to uphold the principles of equality and justice. By ensuring that every citizen, regardless of faith, can live with dignity, India can realise its vision of a truly inclusive, harmonious and pluralist society.

Views expressed are personal. Fr. Felix Raj is the Vice Chancellor, and Prabhat Kumar Datta is an Adjunct Professor, both at St. Xavier’s University, Kolkata