SECULARISM- MEANING AND
PRACTICES. WRITTEN BY
ZEESHAN ASHRAF CLASS 10 B
INTRODUCTION
In a world where there are more than 7000 languages, 5000 religions, it is
difficult for a nation to have uniformity of religion and culture among its all
inhabitants. it is unfeasible to create thousands of nations for thousands of
languages and religions. It is unrealistic task for a nation to have commonness
in religion, race, language and past [Link] in the theocratic nations who
have declared themselves as supporter of one particular religion , there exists
a minority who have their own culture ,religion ,language different from the
majority. To accommodate the needs of diverse groups inhibiting the nation and
to secure their rights, it is important for the nation to embrace the ideology of
secularism.
Secularism is a tree which has roots of tolerance and respect for diverse
practices, traditions and ideologies which are core components of a religion.
This demonstrates that secularism and religion are intertwined together and
cannot be separated. Although the idea of secularism has been embraced and in
some cases constitutionally guaranteed by many nations of the world, it still has
differences regarding its interpretations and practices. Differences among
nations of the world regarding this idea can largely be explained by two
models. One is strict or French style secularism and the other is accommodative
or Indian/ American style secularism.
STRICT OR FRENCH STYLE SECULARISM
The strict or french style secularism states that both state and religion are
parallel to each other as they have no rights to interfere in each other's affairs.
This model separates the involvement of religion whether directly or indirectly
in public places and politics. The Separation can be understood by an example
that if there is a religious practice that restricts the individual rights of the
person ,even when it is not his discretion, then the state can do nothing or very
little about it.
In this model religious Institutions and minorities can not get special rights and
aids in the form of recognition,monitory aids, donations and minority rights.
Both religion and state ofen move on two different parallel tracks. The ban of
hijabs in public institutions and places by the French government is an example
of practical application of this model.
ACCOMMODATIVE OR INDIAN/AMERICAN STYLE
SECULARISM
The accommodative or Indian/American style of secularism is completely
different from the strict or French style secularism. Although even in this model
state and religion do not interfere within each other's affairs however, they still
maintain limited distance or more precisely “principle distance”.The concept of
principal distance implies that they will not interfere in each other's affairs
unless one of them crosses a certain limit. For example, the state can intervene
to eradicate social and religious evils that restrict the individual rights of a
person. Religion can intervene in state affairs if the latter's decision affects it
also.
Another important characteristic of this model is that the minority and
sometimes even majority religious groups have been given special rights under
the constitution. For their protection, the minority religious and cultural groups
often get donations, permission to open their own cultural Institutions and other
rights . One other feature is that it is not necessary for anyone to hide their
religious identities in public places and institutions.
CONCLUSION
Ultimately, the difference between these models lies in how they view people:
France sees only ‘equal citizens,’ while India and the U.S. acknowledge
‘majorities and minorities.’ For a nation whose goal is to become secular has
not only to enshrine the principles of secularism in the constitution ,but also has
to ensure that its values are upheld and respected by its building blocks, that is
its citizens. A nation who has made diversity its identity and pluralism its
ideology, has to embrace secularism to continue its path of becoming a tolerant
and civilized nation of this world.