In the intricate landscape of Indian politics, Mani Shankar Aiyar and Lalu Prasad Yadav stand out as unwavering advocates of Hindu-Muslim harmony. Despite their shared commitment to this principle, their lives and ideologies diverge significantly.
Aiyar, an erudite scholar and former diplomat, articulates his thoughts and principles in English, reflecting his elite background. In contrast, Yadav, a charismatic leader born in rural Bihar, communicates in Bhojpuri, a language spoken by the subaltern masses.
Their divergent backgrounds have shaped their understanding of secularism. Aiyar identifies as a ‘secular fundamentalist,’ championing religious tolerance and co-existence. Yadav, on the other hand, has not written any books but has forged a powerful social coalition by mobilizing Bihar’s subalterns and Muslim minorities.
The India International Centre (IIC) in New Delhi epitomizes the elitist enclave of India’s English-speaking secular elite. When Yadav applied for membership in 2006, the screening committee deemed him unfit, highlighting the chasm between the English-speaking intelligentsia and the vernacular-speaking subalterns.
Aiyar, a member of the IIC, proudly displays his mastery of English. In contrast, Yadav’s humor often takes the form of social criticism, even eliciting laughter from his opponents. His speeches draw inspiration from folk tales, saints, and religious figures, reflecting his deep connection to the masses.
Yadav’s rise to prominence coincided with the emergence of subaltern Hindutva, a phenomenon that seeks to mobilize Hindu subalterns by appealing to their sense of honor and pride. While Yadav stands in opposition to this movement, representing an alternative vision of secularism, the BJP capitalizes on the alienation felt by many educated subalterns from the English-speaking elite.
The early 2000s witnessed a realization among some intellectuals that secular values needed to be vernacularized to resonate with the masses. However, the secular camp often marginalized subaltern concerns, focusing primarily on inter-religious relations to the detriment of intra-religious justice.
Today, the question lingers: can subaltern secularism emerge as a viable force in India? Rahul Gandhi, the primary challenger to Prime Minister Narendra Modi, has attempted to merge caste justice into Congress’s mainstream agenda and forged alliances with subaltern-oriented parties. However, the challenge lies in reconciling his party’s elitist legacy with the imperative to connect with the subaltern masses.
The outcome of this contest will shape the future of secularism in India. Can subaltern secularism triumph over subaltern Hindutva, or will the allure of communal politics continue to sway the electorate?
