Redefining the Secular in Indian Society
IT is a word that has been tossed around in political contests and minutely dissected in scholarly circles. But “secularism” still remains an elusive concept. And in practice, “secular” politics is besieged at a number of levels, unable at any time to rise above particular, sectional interests.
An event on December 7, organised by the Safdar Hashmi Memorial Trust (SAHMAT) and Social Scientist, was the occasion for a scholarly inquiry into the deeper meanings and definitions of the “secular” in Indian society. There are numerous --- and mostly irreconcilable --- definitions already in circulation. December 7 became, for this reason, an exercise in redefinition and rediscovery, in retrieving a principle from depths of conceptual confusion.
The event had to be organised on December 7 as it was the Muharram on December 6, the anniversary of Babri Masjid demolition.
As it happened, the event took place only a few days after the eightieth birthday of Romila Thapar, one of India’s greatest historians. Though this aspect was downplayed in deference to the individual’s unease with the public observance of a personal milestone, all speakers opened their remarks with eloquent tributes to an institution builder, teacher and mentor for generations of scholars. Beyond the world of academia, Romila Thapar has illumined trails of history that have long remained obscure for the wider public, considerably enhancing the quality of public discourse.
The historian K N Panikkar recounted some part of the public debt owed this remarkable career as an academic and public intellectual. Romila Thapar combined “scholarly pursuit with social commitment” in a manner that lent “direction to many a public issue.” While exploring new frontiers in historical scholarship, she also had time to frontally combat the “political abuse of history” – which indeed was a term of her coinage from the dark days of the Ayodhya movement, when the forces of Hindutva had managed to recruit large numbers to the cause of effacing a medieval mosque. Aside from giving a rigorous scholarly orientation to the effort of defeating the spurious historiography of Hindutva, Panikkar remarked, Romila Thapar was at the forefront of the campaign for sanity and tolerance in public life.
In remarks that opened the evening’s discussions, Romila Thapar spoke about the shifty and elusive character of “secularism” as a political principle. It is not difficult to identify events and actions that are antithetical to secularism. But as an affirmative principle, “secularism” is very difficult to pin down.
In this conceptual vacuum, parties of an overtly communal stripe have portrayed secularism as a denial of religion and the primordial identities that make the Indian nation what it is. Others have turned its supposed principle of religious tolerance into the sanction for the perpetuation of a clerical hegemony. Still others have recoiled from the futility of the entire project of building a secular order in a society of intense religiosity, ascribing the pathologies of modern sectarian politics entirely to the denial of identities held basic to social existence.
Romila Thapar warned against all these possible outcomes of a muddled thinking. The definition popular in India, she said, “either equates secularism with atheism….. or else, more commonly, (refers) to the coexistence of all religions.” Neither has great validity, since “personal belief is not central to the secular” so much as the “control of society by religious institutions.” And religious coexistence or tolerance is a meaning that has evolved specifically in the Indian historical context, as an antidote to the communal politics of both the Hindu and Muslim stripe. Yet it is a definition that has not accounted for either the “fact of religions being of unequal status,” or for the “underlying hierarchy in concepts such as the majority and the minority communities.”
Coexistence or religious tolerance cannot in this sense be a primary criterion. The secular ideal originates in the western milieu where the issue of coexistence was of relatively little consequence, since subjects of the sovereign were normally enjoined to follow the faith he patronised. What was germane rather was the subordination of the religious authority to the worldly power. In the Romila Thapar’s words: “The secular implies the primacy of civil laws….. Identities of religion, race, caste, language and so on would be subordinated to the identity of citizenship, based on equal rights, duties and obligations of all citizens on the state.”
The focus then shifts from secularism as a principle supposedly embedded in the institutions of governance, towards secularisation as a process accompanying the consolidation of the nation-state. Religion loses its primary claim to citizen allegiance and is confined to a private sphere, while the civic compact takes over the public domain. People live together in “civil society” not because they resemble each other in terms of religion or any other marker of identity, but because they share a common set of values, embodied in a system of civil law.
But is this separation of the private and public spheres always feasible? And can religion be all that easily confined to the private sphere or demoted as a primary criterion of identity fixation? Religion is of course a medium for the socialisation of the individual and a private religion would be in some senses, a contradiction in terms. A more credible approach would be to view secularisation in terms of the balance of power between social institutions, as a process by which the civic compact as embodied in a secular constitution supersedes the decrees of religious authority.
Historically, secularisation has also corresponded to the diminution of the political power of the ecclesiastical orders, typified for instance by the loss of their tithes and titles to land. That understanding though, is of limited relevance in India, where an ecclesiastical order on the lines of the Catholic Church never really existed.
Instances when sovereigns have specifically enjoined tolerance for various faiths as a political commitment are not lacking from Indian history. So too are there numerous instances of the sovereign power patronising a variety of religious institutions and orders. But these cannot be used to buttress the argument for secularism, since their focus was “the furtherance of religion as a social force.”
A more credible source for secular doctrines in Romila Thapar’s assessment could be found in the various nastika sects which existed from the earliest times in India and despite all their internal disagreements, were almost all “opposed to divine sanction as necessary for civil laws.”
The nastika view was that “the universe is self-created” and life itself constituted by a combination of elements. Human consciousness and knowledge are finite and derived from perception, rather than revelation. In Romila Thapar’s words again, the nastika sects held that “laws, being man-made, can be changed.” These were arguments that the Buddhists and Jainas found extremely congenial to their mission of propagating “social ethics as the mainspring of human behaviour, where the laws and values of society should ensure the equality and dignity of its members.”
& MODERN DEBATE
Moving rapidly forward to contemporary times, these aspects of Indian tradition are of obvious relevance to the modern debate on secularism. From being a rather pale assurance of religious tolerance, secularism becomes a more robust principle of ensuring that constitutional guarantees of liberty and equality are fulfilled. Key assurances of the Indian constitution, such as equality before the law and fair opportunity, have obviously been breached repeatedly and without any gesture of redress from the state. Words and deeds are being increasingly subject to control and manipulation in accordance with “invented laws of what are described as religious and cultural tradition.” The rich multiplicities of history are being effaced in “monolithic structures” that answer the seeming need for a nation-state to define itself by primordial identities rather than the civic compact.
For Romila Thapar, these circumstances made the task of “redefining the secular in Indian society” an absolute imperative. Opportunities were available, since as a nation, India still has “the freedom to choose the values that should govern our society.” The retrieval of the secular could begin by shifting the focus “from a passive coexistence of religions to the more dynamic coexistence of citizens with….. equal rights and obligations, guarded by the vigilance of a free and just society.”
Picking up on some of these themes, K N Panikkar drew attention to the need for understanding secularism in the context of “community formation” in modern times and the newly minted forms of religious identity that emerged within the colonial milieu. Small and diverse communities that existed on the basis of their economic and social functions, were under the influence of colonial modernity, incorporated into one or the other religious group. Religion had been a “perceived and experienced reality” in pre-colonial times, without generating a consciousness that transcended the local milieu. These identities became entrenched as civil society was incorporated into the colonial system. Moreover, in early nationalist propaganda, these newly minted identities were seen as congruent with “national” identities.
To view secularism as an outcome of religious harmony is to invert the perspective, since tolerance only emerges when secularism is in place. Secularism as a principle, however, began its journey in India burdened with the deadweight of religion, which in turn was perceived as a monolithic doctrine in which the multiple cultural diversities of the real world were effaced. Religious harmony fails to achieve the secular ideal because every religion has within it, various kinds of cultural and social hierarchies. Coexistence thus becomes a formula for the sustenance of difference and for the perpetuation of these inequalities within each religious order.
It was “logical” to have accorded a degree of priority to religious harmony, given the reality of Indian society, where multiple religious traditions had at various times sprouted and flourished. But the notion was not sufficient to achieve a truly inclusive social order. “For realising inclusiveness, cultural plurality is not sufficient,” said Panikkar, “what is essential is cultural equality.”
In its practice in India, secularism in both its state and society centred versions, was enclosed within the discourse of “religious consciousness.” It failed to reconcile between the “religious and material conditions of existence.” Redefining the secular requires that areas of human existence other than the religious, such as culture and economy, be incorporated into its praxis. It requires that “the values of democracy and social justice and cultural equality” be introduced as integral elements of the secular compact.
REDEFINING THE SECULAR:
A PROGRAMME OF URGENCY
Secularism accorded priority to the political values of liberty and equality, over the codes of duty and obedience ordained by religion. Concluding the discussion, Prabhat Patnaik argued that what is often taken to be the purely ethical impulse towards freedom has a basis in reason. Every individual has a rational cause to struggle for freedom as part of a human collective, since nobody can call himself free while there are many who are unfree.
This collective endeavour for freedom fosters the domain of the “secular.” It creates the community that strives for a transcendence of narrower values imposed by religion. But it is threatened by the forces of reaction which seek to impose an order based on religious values. More subtly, the bourgeois order which retains a formal commitment to secularism, may seek to engineer schisms in the collective struggle for freedom, reducing each individual to an atomised existence, impelling him in turn to seek an anchorage in an older, familiar network of religious community.
The denial of human freedom then is the logical course of a bourgeois political order which exalts an individual’s seeming gain at the expense of society, as the ultimate benchmark of achievement. With the untold riches foretold on that pathway now proving illusory and the world order built on the unfettered and unaccountable rampage of finance capital in palpable crisis, the forces of reaction seem poised to resume their push towards absolute political power. A redefinition of the secular in Indian society is clearly a political programme of surpassing urgency.
Rajen Gurukkal and P Sainath also expressed their opinions on this occasion.
PRESS RELEASE OPPOSING THE NEO-LIBERAL THRUST IN EDUCATION
The Safdar Hashmi Memorial Trust held a one day seminar Against the Neo-Liberal Thrust that is being given to the education policy by the UPA government. The seminar focused on the recently passed Right to Education Bill and the hundred days agenda of the new HRD minister Kapil Sibal.
Eminent educationists, teachers from Central Universities , Representatives of School and College Teachers’Associations attended the seminar and highlighted the dangers of the UPAs agenda in school and higher education.
The inagural session of the seminar was addressed by Sitaram Yechury, Prabhat Patnaik ( Jawaharlal Nehru University ), Muchkund Dubey (President, Council for Social Development), Yashpal and Zoya Hasan (National Commission for Minorities). All speakers in this session spoke of the need for having an equitable and publically funded educational system which also met the need of socially and economically disadvantaged groups.
Prof Patnaik stated that the university needed to be oriented towards intellectual engangagement which was not subservient to the market. This could not be achieved without fighting the neo-liberal context. Sitaram Yechury hightlighted the need for expanding state responsibility in education and increasing social control over all private educational institutions, both in terms of their fee structures and admission policies. The dangers of privatisation of educational institutions was highlighted by Prof Yashpal, while Prof Zoya Hasan emphasised the need for increasing access of minorities to state funded institutions and reducing their dependence on minority educational institutions.
The second session of the seminar focused on school education and was chaired by Arjun Dev (formerly of NCERT) and addressed by Jayati Ghosh (Jawaharlal Nehru University), Ashok Agarwal (Social Jurist), Ravi Kumar (Jamia Millia Islamia) and Mr Rajendran (School Teachers Federation of India). This session highlighted the problems in the Right to Education Act and the Minister’s proposal to make 10th class examinations optional. Prof Jayati Ghosh highlighted the silences within the Right to Education Act in terms of absence of financial responsibility of the state for providing education, and on the norms for educational institutions. Ashok Agarwal used his vast experience in dealing with private schools for evaluating the ways in which the current Right to Education Bill created and institutionalised a discriminatory system against disadvantaged groups and diluted Article 45 of the Constitution guaranteeing right to education to all children from 0-14 years. This aspect was also taken up by Mr Rajendran who stressed the need to include children from 0-6 years within the ambit of the act and the need to struggle against the current neo-liberal educational agenda through a broad mobilisation of ordinary people. He also demanded a National Commission on Education and a debate on Kapil Sibal’s proposals in the CABE so that the federal structure of education was respected. Ravi Kumar highlighted the basic contradiction between the goal of achieving an equitable educational system and the broader neo-liberal context and said that the Right to Education act needs to be seen in this context.
The third session of the seminar focused on higher education and was chaired by C.P Chandrasekhar ( Jawaharlal Nehru University ). Speakers in this session included Sudhanshu Bhattacharya (NEUPA), Dhruv Raina and Soumen Bhattacharya ( Jawaharlal Nehru University ), Vijender Sharma (Democratic Teachers Forum, Delhi University ), N Raghuram ( Indraprastha University ) and Dinesh Abrol (National Institute of Science Technology and Development Studies). The session highlighted the limitations of the National Knowledge Commission and Yashpal Committee with respect to their recommendations for reforming higher education. Sudhanshu Bhattacharya said that the government needed to set up a National Commission on Higher Education to check malpractices and privatisation of education. Vijender Sharma showed how the Yashpal Committee had created space for private education and why there was a need to oppose foreign investment in education. This could only be done by increasing social control over private capital. Dhruv Raina highlighted the need to democratise education and research in institutions of higher learning. Dinesh Abrol argued that technical education needed to be subservient to social goals and control and not to the market. Thus market and not overregulation was the problem. The seminar ended with a resolve to oppose the current neo-liberal agenda and called for a sustained fight to amend the right to education act for achieving equity in educational opportunities.
Press Release condemning ban
We are shocked to learn from press reports that the BJP government of Chhattisgarh has banned Charandas Chor, a classic of the modern Indian theatre, written and produced by Habib Tanvir. The play was first done in the 1970s, and is originally based on an oral folk tale from Rajasthan. Habib Tanvir worked on this tale, introducing into it elements of the art and beliefs of the Satnami community. Satnami singers and dancers have performed in this play, and it has been seen by members of the community several times. In Chhattisgarh and Madhya Pradesh, there are several rural troupes who are today performing some version of this play.
The play itself is the story of a thief who, under the influence of a guru, pledges never to tell a lie. He sticks to his pledge, even at the cost of his life. This superb tragic-comedy, in a thoroughly entertaining and artistic manner, brings into focus the moral and ethical degeneration of our society, in which, paradoxically, it is a thief who ends up being more honest than those who supposed to be the custodians of our morality.
Charandas Chor remains Habib Tanvir’s best-known play, and has been performed literally hundreds of times by his world-renowned Naya Theatre troupe all over India and in several countries across the world. It was made into a film by Shyam Benegal, with Smita Patil in the lead, in 1975, and was the first Indian play to win the prestigious Fringe First award at the Edinburgh Theatre Festival in 1982. It then did a successful run on the London stage.
We demand that the Chhattisgarh government immediately revoke this absurd ban.
Act One, M.K. Raina, Arvind Gaur, Moloyashree Hashmi, Asmita Theatre Group, N.K. Sharma, Bahroop Art Group, Sahmat, Brijesh, Shahid Anwar, Govind Deshpande, Sudhanva Deshpande, Jana Natya Manch, Vivan Sundaram, Jan Sanskriti, Wamiq Abbasi, Janvadi Lekhak Sangh, Javed Malick, Madangopal Singh
Press Statement Date 29.07.2009
We call upon the PM, who is also in-charge of the ministry of Culture to initiate immediate action to save these monuments from encroachment. We also call upon the Chief Minister of Delhi to rein in all such elements who are aiding and abetting the violation of the Ancient Monuments and Archaeological Sites and Remains Act, 1958. We also call upon the authorities to initiate immediate steps to evict the encroachers and to take all steps to ensure the protection of all listed monuments. This should set a model for official action against law-breakers irrespective of the religious community or ritual concerned.
Irfan Habib, Ram Rahman, Amar Farooqui, D. N. Jha, Prabhat Shukla, Arjun Dev, Sohail Hashmi, Zahoor Siddiqui, Shireen Moosvi, Suraj Bhan, Suvira Jaiswal, Archana Prasad
Released to the press
To celebrate the life, theatre, politics and creativity of
Habib Tanvir(1923-2009) join us at the memorial meeting at
6.00 p.m. 10 June 2009 Muktadhara Auditorium Banga Sanskriti Bhavan 18-19 Bhai Veer Singh Marg, near Gol MarketJana Natya Manch Sahmat Janvadi Lekhak Sangh Directions: This is the road between Gol Market and St. Columba’s School. From south and east, take Ashok Road up to Gol Dak Khana, then Kali Bari Marg, and turn immediately right. From west and north, take Mandir Marg, Gol Market, turn right on Bhai Veer Singh Marg. Most bus routes for Shivaji Stadium take this road and will drop you in front of Muktdhara. From west and south-west, from RML Hospital, take Baba Kharag Singh Marg where there is the construction of the express metro, Gol Dak Khana, then left at Kali Bari Marg, and turn immediately right.
9868301864 (Sudhanva), 9868254822 (Moloyashree), 23711276 and 23351424 (Sahmat)
email@example.com, firstname.lastname@example.org, email@example.com
Habib Tanvir, the legend of contemporary Indian theatre, was also a writer, poet, actor, organiser of progressive writers and people’s theatre - passed away on June 8, 2009 at
For us at SAHMAT, Habib Saheb was an inspiring presence as its founder trustee and its chairman after Bhisham Sahni’s passing away in 2003. His was one of the most militant voices in the spontaneous protest after Safdar Hashmi’s brutal murder in 1989. Habib Tanvir had earlier collaborated with Safdar Hashmi in dramatizing Premchand’s story
“ Mote Ram Ka Satyagraha”. Habib was an important organizer and participant in SAHMAT’s Hum Sab Ayodhya exhibition and the Mukt Naad cultural sit-in in Ayodhya in 1993, after the Babri Masjid demolition. Habib Tanvir was born on September 1923 at
Habib Tanvir was born on September 1923 at
In 1954 he had directed ‘
During the last two decades Habib Tanvir had through his plays invited the ire of the Sangh Parivar and the reactionary forces for firmly standing against fundamentalism and obscurantism through plays like “Ponga Pandit”, “ Zamadarin”.
Habib Tanvir will be missed by progressive artists all over the country. His passing marks the end of an era.
Statement on 14-04-2009
Press Statement on Tendentious Reporting in Media
Statement on 23.3.2009
Open Letter to NDA Allies condemning Varun Gandhi’s hate speech
Press Release March 23, 2008
Open Letter to NDA Allies
The Citizens for Justice amd Peace (CJP) and SAHMAT urge the various allies who constitute the NDA coalition and who believe in Constitutional Governance to not only condemn outright, the communal hate-ridden speeches of Varun Gandhi while campaigning in Pilibhit in Uttar Pradesh but to ensure that the Bharatiya Janata Party (BJP) does not nominate him as a candidatefort he forthcoming Lok Sabha elections.
The letter has been written to Nitish Kumar of JD(U), Om Prakash Chautala Indian National Lok Dal, President Assom Gana Parishad and Ajit Singh of the RLD.
Varun Gandhi’s hate speech epitomises the core of the BJP’s supremist and ultra nationalist ideology that has always targeted
The BJP’s core ideology stems from its politcal heart the Rashtryiya Swayamsevak Sangh (RSS) and is openly being backed by the BJP party.
The allies of the NDA who swear by the Indian Constitution need need to make their position clear on Varun Gandhi’s speech and his possible prospective nomination as a Lok Sabha candidate from Pilibhit. Not to oppose his nomination and candiadture as Lok Sabha candidate is to support not just Varun Gandhi but the BJP that has grown from strength to strength through flagrant violations of the Indian Constitution and the rule of law.
In the past, prime minsterial aspirant Shri LK Advani has been known to have indulged in similar hate mongering (en route to Ayodhya in December 1992); senior party leaders like Shri Murli Manohar Joshi have also committed similar offences; Gujarat chief minister Naremdra Modi’s statements on the internally displaced refugees livng in pathetic conditions in relief camps of the state in 2002 were not just violations of the law, but shocking; fratermal organisations like the Vishwa Hindu Parisgad (VHP) and the Bajrang Dal (BD) have taken the entire content and tempo of hate speech to the levels of a cynical game and continue to indulge in these criminal violations because they escape the long arms of the law.
It is about time that all those political players who have a stake in the future of Indian democracy, who are fighting the elections and especially those who have in the past and still continue to support the BJP-driven NDA come clean on Varun Gandhi’s speech and oppose his nomination as a BJP canbdidate. Not to do so would be to support the content of the violence ridden speech made by him.
Teesta Setalvad, Javed Akhtar, Javed Anand, Rahul Bose, Vivan Sundaram, Ram Rahman, MK Raina, Shakti Kjak, Archana Prasad, Madhu Prasad, CP Chandrashekhar, Indira Chandrashekhar, Badri Raina, Prabhat Patnaik, Utsa Patnaik, Chanchal Chauhan
Govt. of India
We are deeply shocked at the decision to cancel the screening of a documentary made by the eminent Indian painter M.F. Husain, after it had been scheduled for November 25 at the ongoing International Film Festival of India in Goa. We are also profoundly alarmed at the wider implications of this act of blatant censorship imposed on artistic production. You are surely aware of the background to this decision by the Directorate of Film Festivals. On November 22, the Hindu Janajagruti Samiti (HJS) and an affiliated body that calls itself the Sanatan Sanstha, petitioned the chief minister of Goa and the director of the film festival, urging that the screening be cancelled since it involved a person who had allegedly caused offence to the “religious and National sentiments of crores of Hindus and Indians (sic)”. Almost at the same time, activists of the same two bodies carried out a series of protests in the city of Mumbai, in the vicinity of the Films Division office. As the website of the HJS puts it: they made a “representation with a warning” to the Films Division officials, about the plan to screen the Husain documentary. Then, in the narration on the HJS website: the official at Mumbai had “a long discussion with the Chief Officers in the Film Division”, “tried to contact the officers in Goa and New Dehli (sic) again and again and finally told the delegation at 3.30 in the evening that the screening of the abovementioned film was cancelled”. The craven and unprincipled capitulation by the film festival organisers has been portrayed by the HJS as “one more feather” in its cap (http://www.hindujagruti.org/news/5830.html). At the same time, the official response has been to either feign ignorance or pretend that the issue is of little consequence. The chief minister of Goa has reportedly said that he had no knowledge of the entire process and the director of film festivals has taken the position that the screening was being “deferred”. Frankly, we are appalled at this abject failure of principle and the thorough abdication of responsibility by officials entrusted with safeguarding the autonomy of cultural and artistic production. The HJS and its affiliated organisation, the Sanatan Sanstha are, as you would know, under investigation by police and intelligence agencies for their possible complicity in a number of terrorist actions in the country. Indeed, the option of declaring them “unlawful” organisations, is reportedly under active consideration. You would also be aware that the HJS has for years been the central switching-board for a number of cases against M.F. Husain, lodged on the grounds of “obscenity”, “causing ill-will on grounds of religion” and “incitement”. This entire range of charges was considered by the Delhi High Court and in a historic verdict of May 8, held to be completely without substance. The Delhi High Court finding was upheld by the Supreme Court. However, the HJS and its associates have managed to effectively mobilise a sufficient number of complainants scattered all over the country, and the Supreme Court is yet to decide on a petition requesting that all cases be brought within its jurisdiction. You would appreciate then, that the continuing harassment of one of India’s greatest living artists, is a consequence of technical procedures involved in the administration of justice and most importantly, the failure of the administrative authorities to stand up to the coercive strategies of bodies that are currently under investigation for terrorism offences. We urge you to reflect upon the consequences that this would have, for the faith that the common man places in the system of administration he lives under. We urge you moreover, to reflect upon the consequences for artistic production in this country. Husain’s documentary was produced in 1967 and has been widely recognised and awarded by the most discerning judges. It is a sad day for creative activity everywhere, when work of such calibre is deprived of an audience, because of the power of the mob. In the interests of cultural freedom, we urge you to rescind the ban on Husain and allow his documentary to be screened at the ongoing film festival. In anticipation,
Vivan SundaramRam Rahman
ATTACK ON SAHMAT exhibition!
Protest meeting at 11 am on 25 August, at SAHMAT
SAHMAT had organized an exhibition of reproductions of eminent artist M.F. Husain’s works on 22, 23 and 24 August 2008, to coincide with the three-day Art Fair at the India Art Summit, Pragati Maidan, Delhi , at which galleries had been advised not to show the artist’s work. The exhibition had on display, apart from reproductions of Husain’s paintings, eight photographs of Husain by Parthiv Shah, two photographs of Husain painting a hoarding by Madan Mahatta, and three photographs from Husain’s ‘Mughal-e-Azam’ series from the Village Art Gallery, Delhi.
On Sunday, 24 August, at around 3.30 pm, the exhibition, which was being held in a shamiana outside the SAHMAT office, was attacked and vandalised by 8 to 10 miscreants. The television channel ETV, whose crew was present, has recorded the entire episode. The vandals ran away from the scene after destroying the framed photographs and prints, a television set and DVD player (on which Husain’s films were being screened), and furniture. The artist Arpana Caur, and Anil Chandra and Santosh Sharma, SAHMAT members, were witnesses to the episode.
In protest against the attack on SAHMAT and the vandalism, the exhibition has been extended, in ‘as-is’, vandalised condition, for a day – till the evening of 25 August.
A meeting to protest against this cowardly attack, and the attempt on the part of rightwing forces to impose a narrow, majoritarian view of our culture, was held on Monday, 25 August, at 11 am, outside the SAHMAT office at 8 Vithalbhai Patel House, Rafi Marg. Those present at the protest meeting, and those who have sent messages of solidarity, include:
Abhijeet Tamhane, Aditi Magaldas, Aditi Raina, Ajay Srivastava, Akila Jayaraman, Albeena Shakil, Ali Abbas Yakutpura, Aman Farooqi, Amar Farooqi, Anant Raina, Anil Chandra, Anjali Raina, Anup Karar, Arpana Caur, Asad Zaidi, Ashalata, Ashok Kumari, Ashok Rao, Aziz Ahmed Khan, Badri Raina, Bani Joshi, Brinda Karat, C.P. Chandrasekhar, Chanchal Chauhan, Dadi Pudumjee, Danish Ali, Dayanand Singh, Dhiresh, Faizan Farooqi, Gautam Navlakha, Geeta Kapur, Geetanjali Shree, Hannan Mollah, Inder Salim, Indira Chandrasekhar, Irfan Habib, Jatin Das, Jauhar Kanungo, Javed Malick, Javed Naqvi, Jayati Ghosh, K. Bikram Singh, Kalpana Sahni, Kamakumar Hirawat, Kanishka Prasad, Kanti Mohan, Kumi Chandra, Lima Kanungo, M.K. Raina, M.M.P. Singh, Madan Gopal Singh, Madhu Prasad, Maimoona Mollah, Manjira Datta, Martand Khosla, Mithilesh Srivastav, N.D. Jayaprakash, N.K. Sharma, N.S. Arjun, Nalini Taneja, Nandita Narayan, Nandita Rao, Naslima Shahana, Neeraj Malick, Nilotpal Basu, Nina Rao, P. Madhu, P.K. Shukla, Parth Tiwari,
Parthiv Shah, Prabhat Patnaik, Preeti Bawa, Pushpamala N., Qausar Hashmi, Radhika Menon, Rahul Verma, Raj Chauhan, Rajendra Prasad, Rajendra Usapkar, Rajinder Arora, Rajinder Sharma, Rajiv Jha, Rajni B. Arora, Ram Nivas Tyagi, Ram Rahman, Riyaz Ahmed Bhat, Romi Khosla, S. Kalidas, S.M. Mishra, Saeed Akhtar Mirza, Sahba Farooqi, Sahba Husain, Sahiram, Samar S. Jodha, Sania Hashmi, Santosh Sharma, Sashi Kumar, Shabi Ahmad, Shakeel Ahmed, Shamim Farooqi, Shamshad, , Shamsul Islam, Shankar Chandra, Shanta Chopra,
Sheena Bhalla, Shireen Moosvi, Shruti Singhi, Shubha Mudgal, Sitaram Yechury, Sohail Hashmi, Sravan Kumar, Subhashini Ali, Sudha Sundararaman, Sudhir Chandra, Sudhir Suman, Sukumar Muraleedharan, Suneet Chopra, T.S. Johar, Utsa Patnaik, Uzma Mollah, V. Srinivasa Rao, Vandana Sharma, Veer Munshi, Vidya Shah, Vijay S. Jodha, Vijender Sharma, Vivan Sundaram.
We are surprised and unhappy at the decision of the organisers of the first India Art Summit to exclude the works of MF Husain from the displays of all the participating galleries from across India . The Art summit and three day fair, which opens at the Trade Fair venue in Delhi on the 22nd, is also supported by the Ministry of Culture. While the organisers may have made this decision out of a fear of attacks or protests against the work of Husain, by giving in to such threats by extremist political groups, they are playing into the hands of these forces. It is the duty of the state and the police to protect our institutions and citizens against threats of violence and surely the Trade Fair authorities and the Delhi police are capable of confronting any such threat. An earlier exhibit by Husain continued at the India International Centre last December under just such assurances by the Delhi police.For the artists community, Husain is the reigning father-figure, commanding enormous respect. In fact, Husain has been single-handedly responsible for putting Indian art on the world map and equally responsible for creating the world market boom in Indian art, without which such a summit and fair would not be taking place in Delhi at this moment. It is therefore deeply ironical that his work is being excluded by dictat. We request the organisers to rethink this decision. In solidarity with Husain, Sahmat will show Images of his work on all three days of the summit outside its office at 8 Vithalbhai Patel House, Rafi Marg. We invite all the citizens of Delhi and all artists to come view his work at Sahmat.
Ram Rahman, MK Raina, Madan Gopal Singh, Sohail Hashmi, Parthiv Shah, Vivan Sundaram, Indira Chandrasekhar, Geeta Kapur, K Bikram Singh