HVK Archives: The economics and science of riots
The economics and science of riots - Midday
M V Kamath
()
2 March 1996
This article is from an earlier date. It is being sent to
indicate the thinking of the author at that time.
Title : The economics and science of riots
Author : M V Kamath
Publication : Midday
Date : March 2, 1996
The other day I attended a seminar on education, religion
and problems of tolerance. I wasted my time.
Some of the certified intellectuals of Mumbai were the
participants. Not being an intellectual and having no
such pretence I was completely out of place among them.
They were all good people, very learned and some of them
were heads of political science in colleges of repute.
Two of the participants were former judges of the Bombay
High Court. But I am afraid none of them wished to
address themselves to tension between the two major
communities: Hindus and Muslims.
When I suggested that tension did exist but was mostly
dormant, one participant wondered whether I knew India at
all or had any knowledge of thinking at the grassroot
level.
Some agreed that if there had been riots it was because
of economic disparities between Hindus and Muslims.
I had no time to ask these intellectuals how riots don't
occur between poor Hindus and rich Hindus and why they
only occur between poor (or rich) Hindus and poor (or
rich) Muslims. I guess one should not ask such silly
questions.
Some others suggested that we should cultivate
'scientific temper' to end all riots. I am not quite sure
what 'scientific temper' means and how cultivating it
would end Hindu-Muslim riots.
I used to hear that in the Germany of the 30's there were
more PhDs than in any other country. All of them, no
doubt, cultivated scientific temper. Despite that Hitler
send some five million (many put the figure much higher)
Jews to the gas chambers. Obviously, scientific temper
did not help much.
Perhaps what the PhDs cultivated was temper of a
different kind. But the fervour with which some
participants advocated scientific temper was impressive.
It was projected as a cure-all for India's many troubles.
I would like to recommend that to the MQM people in
Karachi and to Benazir Bhutto.
here in India, I don't think anyone would listen to me,
even if I have a degree in science. One of the two
learned judges found out that I am really a
fundamentalist who, along with other fundamentalists,
must be banished to Pakistan.
In his lofty legal way he put me in the same class as
other undesirables like the late Girilal Jain and the
ever-present Arun Shourie, both of whom, it was implied
would have been better off in Pakistan.
The academicians - and there were several of them - were
quite sure that all our troubles stemmed from politicians
who stirred people's passions as and when it suited them.
What I have never been able to understand is how passions
can be stirred if they are, in the first place, non-
existent.
If Hindus love Muslims and Muslims in turn love Hindus,
how come they occasionally flash knives and swords and
learn about RDX and other esoteric subjects?
In the end I realised that nobody wants to face any
unpleasant truths or that somewhere in the innermost
recesses of their hearts Hindus entertain anger,
resentment or plain hatred against Muslims.
Deny that hatred or resentment exists and the problem is
solved - until the next riot, the next and the next.
Why do good human beings behave like ostriches? Is it
because in polite circles (as at seminars where liberal
Hindus and Muslims congregate) one does not acknowledge
certain things in order to avoid embarrassment?
Or are people afraid that they might be dubbed as
'fundamentalists' if they even hint at unpleasant
thoughts that might be motivating both Hindus and Muslims
in their moments of truth?
At seminars one can't afford to have feelings. One must
be academically correct.
It has always been my distorted view that liberals and
educationists are the least knowledgeable, but what else
can one expect from a fundamentalist like me?
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