The Jan
Sangh drew its organised strength, centralised character and ideological
homogeneity from the RSS. Also, the grass roots workers, the
well-trained and disciplined cadre and organisers and top leaders of the
Jan Sangh were provided by the RSS.
Now that
the Bharatiya Janata Party has come to occupy the seat of power at the
Centre, it is of some interest to take a look at its predecessor, Jan
Sangh. The Bharatiya Jan Sangh, founded in October 1951, was basically a
communal party and has to be understood as such.
A
communal party is one which is structured around a communal ideology.
The communal ideology is central to it, it is the very reason for the
party's existence. Without the communal ideology, the party
disintegrates. Also, a communal party cannot be defined by specific
policies, for it can discard any of its programmatic and policy elements
and sometimes adopt the very opposite ones. Its economic, political and
social policies are generally a husk or mask which can be changed at
appropriate moments to suit its electoral or other political needs,
which it perceives as essential for capturing political power which, in
turn, is needed for implementing its communal agenda. A communal party
is not a conservative party for it is not committed to the conservation
of large elements of the existing social, economic and political
structure. It is, however, a right-wing party for it cannot communalise
the state and society without strengthening the reactionary,
exploitative elements of the economy.
The Jan
Sangh could not, however, openly profess its communal ideology as it had
to function within two major constraints. Being an electoral party
within the confines of a secular democratic polity and Constitution, it
had to try to cobble together an electoral majority and therefore appeal
to non- communal voters as also obey the electoral laws forbidding
political appeals to religion. Second, because of the firm ideological
commitment of the national movement and the anti- communal sentiment in
India, especially after the assassination of Gandhiji, communalism had a
bad odour about it.
Hence, to
understand the basic communal character of the Jan Sangh and its
politics, one has to first study the Rashtriya Swayamsevak Sangh (RSS),
for the former was a creation of the RSS and had remained under the
latter's tight ideological and organisational control since its
foundation, especially after the death of its first president, Shyama
Prasad Mookerjee, in 1953. It drew its organised strength, centralised
character and ideological homogeneity from the RSS. Also, the grass
roots workers, the well-trained and disciplined cadre and organisers and
in time almost all top leaders of the Jan Sangh, especially its
secretaries and general secretaries, were provided by the RSS.
Founded
in 1925, the RSS was organised on authoritarian and militaristic lines
and, functioning below the surface and glorifying violence, it was
developed basically as an anti-Muslim organisation. It did not
participate in the anti-imperialist movement or wage any
anti-imperialist struggle even of its own conception on the ground that
it had to conserve its strength for its main task of protecting Hindus
from Muslim domination. It grew in northern India in the 1940s because
of communalisation of politics during the War years and large-scale
communal violence, in which it played an active role during 1946-1947.
The RSS
was banned and its leaders and workers were arrested after the
assassination of Gandhiji. Though not directly involved in the
assassination, it had been waging a campaign of hatred against Gandhiji
and other Congress leaders publicly and in its shakhas or branches, it
often branded Gandhiji and other national leaders anti-Hindu and
``traitors.'' Referring to them, M. S. Golwalkar, supreme head of the
RSS nominated as such for life, wrote in 1939: ``Strange, very strange,
that traitors should be enthroned as national heroes.'' In 1947, he
accused Gandhiji of asking ``all Hindus to become Muslims.'' Pouring
venom, he said the Congress leaders were asking the ``Hindu'' to ignore,
even submit meekly, to the vandalism and atrocities of the Muslims. In
effect, he was told: ``Forget all that the Muslims have done in the past
and all that they are now doing to you... if they carry away your wives
and daughters, let them. Do not obstruct them. That would be violence.''
The reference to violence in the end makes it clear that Golwalkar's
finger was pointing at Gandhiji. It was this vicious communal campaign
of hatred which created an anti-Gandhi hysteria and the atmosphere for
his assassination. It is immaterial which group the assassin belonged
to.
Keen on
persuading the government to lift the ban on the RSS, its leaders gave
an undertaking in 1949 that it would not take part in politics. But, in
fact, they were quite keen on playing an active role. And since the RSS
could not directly enter politics under its own banner, it decided to do
so through a party of its own, Jan Sangh, which it could run and control
firmly from behind the scenes, through its cadre and organisation men.
Working
in the shadows through the `front' organisation gave the RSS another
advantage: it did not have to camouflage over-much its basic ideological
commitment as the Jan Sangh had to. The RSS was avowedly communal and
anti-Muslim. However, its communal ideology seldom found expression in
print. It was assiduously, orally articulated in and spread through its
shakhas or branches, where its young members imbibed it in its full
virulence. The only two major publications of the RSS were by Golwalkar:
the pamphlet We or Our Nationhood Defined, published in 1939, and a
collection of his speeches and articles, The Bunch of Thoughts,
published in 1966. Since 1949, the other sources of the RSS's
ideological moorings have been the two unofficial organs of the RSS and
the Jan Sangh, the weeklies, Panchjanya (Hindi) and Organiser (English).
The basic
guidelines of communalism and the communal approach of the RSS were laid
down by Golwalkar in We, where the Muslims were portrayed as a
perpetually hostile and alien element within the Indian body politic and
society, who must either accept total subordination to the Hindus or
cease to be Muslim, as will be evident from the following quotation...
``In
Hindustan exists and must needs exist the ancient Hindu nation and
nought else but the Hindu nation... So long, however, as they (Muslims
and other non-Hindus) maintain their social, religious and cultural
differences, they cannot but be only foreigners ... There are only two
courses open to the foreign elements, either to merge themselves in the
national race and adopt its culture, or to live at the sweet will of the
national race ... The non-Hindu peoples in Hindustan must either adopt
the Hindu culture and language, must learn to respect and hold in
reverence Hindu religion ... in one word, they must cease to be
foreigners, or may stay in the country, wholly subordinated to the Hindu
nation, claiming nothing, deserving no privileges, far less any
preferential treatment - not even citizen's rights ... in this country,
Hindus alone are the Nation and the Muslims and others, if not actually
anti-national, are at least outside the body of the Nation.''
Golwalkar
repeatedly referred to the Muslims as ``our foes'', ``our old and bitter
enemies'', ``our most inveterate enemies'' and so on, and said: ``We
Hindus are at war at once with the Muslims, on the one hand, and the
British, on the other.'' In October 1991, Balasaheb Deoras, successor of
Golwalkar as the head of the RSS, condemned ``the aggressive and
divisive mentality of the Muslims'' and accused the secular parties of
not hesitating ``to sacrifice national interest and to fulfil even the
anti-national political aspirations of the Muslims.''
Consequently,
in view of the carefully cultivated communal feelings among its cadre
and adherents by the RSS, it was not accidental, as the noted journalist
Krishan Bhatia wrote in 1971, that ``the RSS has been behind some of the
worst communal riots during the past 30 years.''
On a more
popular plane, the Organiser and the Panchjanya continue to this day to
publish articles stressing, with greater or lesser stridency depending
on the political situation, that the Hindus constitute the Indian nation
and emphasising the dangers from schemes of `Islamisation of India'.
The
issues which really mattered to the Jan Sangh and on which the party and
its members exerted themselves were communal. The party's popular
slogans and everyday agitational issues were filtered through the
communal glasses or ideology.
THE Jan
Sangh was launched as a political party in October 1951 with Dr. Shyama
Prasad Mookerjee as its president. After his resignation from Jawaharlal
Nehru's Cabinet in April 1950, Mookerjee was looking for a party and the
RSS was looking for a leader - the two came together. Ostensibly, the
Jan Sangh was a party in its own right and under Mookerjee it did enjoy
a certain degree of independence, but even then its spearhead was the
RSS and its carefully- chosen cadre who were put in crucial positions in
the new party. After Mookerjee's death in 1953, the fig-leaf of its
being an independent party was gradually given up. Since 1954, when its
second president, Mauli Chandra Sharma, resigned in protest against the
RSS domination of the party, the Jan Sangh and its later-day
reincarnation, Bharatiya Janata Party (BJP), have been more openly
associated with and controlled by the RSS, which has provided them with
the bulk of their leaders at the top as well as lower levels.
The Jan
Sangh, as a communal party, could not be defined by its economic and
political policies, since it could change them with how the wind blows,
without hesitation. It did, of course, have an economic programme,
foreign policy, etc, but they were not of much relevance to its politics
apart from serving its demagogic purposes. For example, it was initially
opposed to the Nehruvian economic policies and quite pro-private
enterprise. But, later, it adopted quite a radical economic programme
befitting a petit bourgeoise-based `national-socialist' type party. It
then championed a mixed economy based on planning and public sector, the
latter controlling the commanding heights of the economy. It also
supported zamindari abolition, land ceilings and land to the tiller, the
cause of agricultural labour and of the working class in the modern
sector regulation of large-scale industries, nationalisation of key
industries, service cooperatives in the rural sector and ceilings on
personal income, etc.
For the
Jan Sangh, all its economic and political positions were merely formal.
The issues which really mattered and on which the party and its members
concentrated and exerted themselves were very different, namely communal
questions. All the party's popular slogans and everyday agitational
issues were filtered through the communal glasses or ideology.
But the
party declared itself non-communal and secular and formally admitted
Muslims as members. Initially, it also declared that its objective was
to work not for a Hindu Rashtra but a Bharatiya Rashtra; but the latter
was so defined as to stand for a Hindu Rashtra. Admitting the Muslims
was perceived by the party leaders and cadre as a mere formality and
technicality - a political manoeuvre. The Jan Sangh workers at the lower
level, its leaders in public speeches and its journals promoted in a
subtle and subterranean manner distrust and hatred of the Muslims. In
particular, they carried on a campaign against the Muslims for their
alleged disloyal and anti-national proclivities.
The Jan
Sangh consistently accused the secular parties of appeasing Muslims and
pandering to their interests. Even a sober leader like Mookerjee
attacked Nehru regularly for following ``a suicidal policy of
appeasement of Muslims''. On its part, the Jan Sangh declared that it
would promote national unity by ``nationalising all non-Hindus by
inculcating in them the ideal of Bharatiya culture''.
The Jan
Sangh was strongly anti-Pakistan. According to one of its resolutions
passed at the end of 1960s, Pakistan's ``aim is to sustain the faith of
Indian Muslims with the ultimate objective of establishing Muslim
domination over the rest of India as well.'' In its initial years, the
Jan Sangh argued for reuniting India and Pakistan in pursuit of its
central objective of an Akhand Bharat. The Jan Sangh also accused the
government of consistently pursuing a policy of appeasement of Pakistan.
Later the slogan of Akhand Bharat was abandoned and even hostility to
Pakistan muted, especially after the Jan Sangh merged with the Janata
Party in 1977 and Mr. Atal Behari Vajpayee became the Foreign Minister;
but hostility to the Muslims as proxies for Pakistan remained as before.
The Jan
Sangh emphasised the propagation of the Bharatiya culture and the
establishment of Bharatiya nationalism. These two terms were never
defined except vaguely as being based on non-Western and traditional
values. In fact, the word `Bharatiya' was a euphemism for `Hindu' and
using it was an attempt on the part of the Jan Sangh to avoid the
communal label. As communalism began to grow, the Jan Sangh publications
openly started using the terms `Hindu culture' and `Hindu nationalism'
and continue to do so. In reality, even the term `Hindu nationalism' was
a misnomer and substitute for `Hindu communalism'.
Denying
the cultural diversity of India, the Jan Sangh raised the slogan of
``one country, one culture, one nation'' and asserted that all those who
did not accept this one culture had imbibed `anti-national traits'.
There was also a strong element of revivalism in its talk of Bharatiya
spiritual and material values and of the revival of the Bharatiya
culture and not of its development. It also accused the Congress of
importing foreign technology and promised that instead it would aim at
developing ``a self-sufficient and self-governing economy'' by
developing ``our own technique''. A disguised opposition to
parliamentary democracy and secularism was also intended when it
repeatedly accused the Congress of developing Indian political life on
the basis of foreign ideas. However, it gradually gave up such
revivalist formulations, as also its talk of the Bharatiya values. Their
place was taken by the openly communal term `Hindutva'.
For
years, the Jan Sangh took a strident stand and agitational approach in
favour of Sanskritised Hindi and against the retention of English as an
official link language. Later, keeping in view its need for expansion in
non-Hindi areas, it quietly accepted the 1965 decision to retain English
along with Hindi so long as the non-Hindi States wanted this. It also
opposed the development of Urdu in Uttar Pradesh and other parts of
northern India. It forcefully opposed the Hindu Code Bills and, after
their passage, pledged to repeal them.
Interestingly,
the Jan Sangh opposed the linking of religion with politics and did not
take up any religious issue other than that of a legal ban on cow
slaughter. The why and how of the change in this respect in the 1980s
belong to the history of the BJP.
In fact,
significant changes in the official programme and policies, as also in
the social and regional base of the Jan Sangh-BJP, occurred over the
years. Only the centrality of communal ideology remained. And, of
course, no party or leadership can be separated from the ideology with
which it operates among the people.
Electorally,
the Jan Sangh remained throughout its first existence on the margins of
the Indian polity. In 1952, it won three seats in the Lok Sabha with
3.06 per cent of the national vote. (The combined total of the Jan Sangh,
the Hindu Mahasabha and the Ram Rajya Parishad was 10 seats with 6.4 per
cent of the votes. Thus, the overall performance of the three Hindu
communal parties was quite poor). In 1957, the Jan Sangh won four seats
with 5.97 per cent of the total votes. This did not mark any real growth
of communalism, for it occurred because the Jan Sangh absorbed a large
part of the political base of the Hindu Mahasabha and the RRP, the total
score of the three parties being five MPs with 7.17 per cent of the
votes.
In 1962,
the Jan Sangh won 14 seats with 6.44 per cent of the total votes - the
three communal parties got 17 seats and 7.69 per cent of the votes. The
high watermark of the Jan Sangh before it became the BJP was reached in
1967 when it won 35 seats with 9.35 per cent of the popular vote, with
the Hindu Mahasabha and the RRP having disappeared as political forces.
Its tally, however, came down again in 1971 when it got 22 seats in the
Lok Sabha and 7.4 per cent of the votes.
Throughout,
the party did not win a single seat in south India and it lost its
political hold completely in West Bengal after the death of Shyama
Prasad Mookerjee. In fact, its political influence was confined to
Punjab, Haryana, Himachal Pradesh, Delhi, Rajasthan, U.P., Madhya
Pradesh and Bihar.
(The
writer is a former Professor of History, Jawaharlal Nehru University,
New Delhi.)
[Source:
THE HINDU ONLINE : Monday, May 11, 1998 Opinion]