Overcoming Paralysis of Social Action:How can Hindus break the logjam?

Dr. Babu Suseelan

In the face of mounting discriminating social policies and practices against Hindus in India by the Sonia Maino pseudo secular government, questions about the role of Hindu organizations have fueled a debate about the paralysis of social action strategies. Has the development of social action by Hindus against discrimination, corruption, public looting, black money, hajj subsidy and Islamic-Christian appeasement practices become paralyzed? Has the social organizations reached the point at which it is unable or unwilling to address important social-political needs of Hindus? Why this pervasive paralysis occurring? How can Hindus break the logjam?

EVIDENCE OF PARALYSIS

The evidence of paralysis of social action is well known. Hindus are systematically murdered, assaulted, discriminated, subjugated, oppressed and violated in India especially in Kashmir, Nagaland, Kerala, Andhrapradesh, Assam, West Bengal, Goa and Tamil Nadu. Hindu temples are under the control of atheists and non believers. Hindus are discriminated continuously by the bogus secular Congress government and state governments through educational, financial, and social policies. Jihadi terrorists, Missionary mafia, naxal anarchists, subversive agents, and criminals have a free hand in disturbing peace, harmony, tranquility as well as creating social crisis, violence, and terrorism.

In the name of secularism, government is diverting Hindu temple resources for subsidizing Hajj pilgrimage of Muslims, Christian institutions, Mullah and Mukri pension and Islamic religious education.

On balance, however, social policy development within the control of government does seem to be aimed at helping only Muslims and Christians. There is very little real movement toward addressing social problems of the country affecting the majority. The most obvious symptom of the appeasement policy is visible for social allocation of funding for Muslims and Christians. These arrangements have disturbing consequences. When Prime Minister Manmohan Singh proposed a campaign for special allocation for funding for Muslims against all constitutional norms, there was no serious organized protest. Then the Prime Minister Demands budget for Muslim appeasement, the sense of paralysis spreads rapidly.

Several evidence of the paralysis is apparent in the political parties. In the past, the historical role of the Congress Party has been to support Muslims instead of nationalist Hindus. Something just short of a total paralysis has beset the Marxists when Muslims are offered special privileges and financial incentives.  The absence of any Marxist protest against Hajj subsidy and special reservation for Muslims has been especially striking. The Marxists and the Christian government in Kerala while looting Hindu temple funds is reluctant to provide basic amenities for millions of Hindu pilgrimages visiting sacred Sabarimala because it is not likely to show an immediate political reward.

The social paralysis goes well beyond political parties. On the issue of emancipation of Hindu temples virtually everyone acknowledges that state governments are unwilling to control, or manage Islamic Mosques or Christian Churches receiving millions of foreign funds. While the demands for Hindu temple liberation are mounting in the south, the pseudo secular government has been demanding Hindu temple treasure.

What is lacking in Hindu organization’s list of existing strategies for the liberation of Hindu temples is any effective social action. Policy statement for changes in temple administration reflects a significant narrowing of the social action horizon. Hindus have a well-deserved reputation for non-participation especially on controversial issues. It is rare for Hindus to express displeasure and protest policies for fear of offending our nemeses. They do so because of their built in tolerance, willingness to compromise with enemies, denial, apathy, and indifference. However, many Hindu groups have organized protest against government attempt to confiscate priceless treasure found at Sri Padmanabha Swami Temple at Trivandrum. Yet even as they organize, the impasse in effective social action dims the chance for eventual policy reversal and successful outcome. What is lacking in Hindu organization’s existing action plan for Hindu consolidation, justice, and human rights is any effective, result oriented, goal directed, unified action plan.

As concern about Hindu group’s apathy and passivity has grown over the past decades, policy experts have offered a variety of interpretations about the inability of caste based groups to make a unified strategy to fight against corruption, black money, coercive religious conversion, Jihadi terrorism, naxal violence, and discriminatory practices and policies against Hindus.

One explanation basic to this sense of diminished effectuality is lack of Hindu unity. When Hindus are united and strong the political process is able to gain positive results. On the few occasions on which paralysis has overcome (Amarnath Issue), political parties, the anti Hindu media, and the phony secular intellectuals have become silent. However, they have shoehorned few Hindu leaders into making a set of false choices. It is hard to follow psychological misdirection if Hindus have a choice of better ideas and effective action plan.

OVERCOMING THE PARALYSIS

The paralysis of Hindus is a product of years of Islamic oppression and brutality, and terror created by Christian colonialists. Even after independence, the bogus secular government failed or refused to invigorate Hindus. Given the disorganized and powerless condition of Hindus, how can we overcome the paralysis?  Remedying the problem requires an overall expansion of functional concepts and action strategies including assertive self-esteem training as well as overcoming denial training plan. The following tactics seem most compelling.

First Hindu organizations should make every effort to combat the old belief in tolerance, passivity, and false claim that all religions are the same. It is these irrational belief and illogical practices that convert Hindus into inactive zombies.

Second, Hindus should embark on a process of building strong Hindu coalition. Hindu spiritual organizations must actively participate in political processes, challenging political movers and shakers who make decisions. These actions, however, are not going to be successful unless corrupt political party leaders are put under considerable pressure.

The third element in breaking the social paralysis is to use positive violence. This is not an easy project. Hindus are divided by a multitude of interests and caste. Nevertheless, by intensifying efforts, fragmented Hindus can create a broad alliance on common policy issues. If however, Hindus should organize around the most winnable issues (Hindu Temple Liberation, ant-Corruption); Hindu alliance can be forceful and effective. It represents a real hope of ending the paralysis of Hindus.

Hindus are under constant bombardment by psychological warfare agents and must rise up to tell their own needs, and defend themselves against oppression. Through this process, through this insurrection, they can empower themselves. By organized insurrection, Hindus can avoid participating in their own oppression.

There is a painful paradox in being tolerant and passive Hindus being committed to positive violence, empowerment and resistance. Hindu tolerance of intolerance and pacifism has disempowered them. How can Hindus resolve the paradox? Must Hindus discard their traditional tolerance, pacifism and accumulated denial syndrome? Hindus need not discard their noble, spiritual virtues but they must not compromise with false claims, intolerant ideologies, and criminal thinking politicians. Such tolerance is not a positive virtue.

Furthermore, Hindus must hear information from our distracters and false sermon from psychological warfare agents and political manipulators that would demoralize us. We must not tolerate their vicious and malicious games. We have been oppressed, enslaved and discriminated for thousands of years. But we are only wrong when we continue to cling to our mistaken beliefs imposed on us by our oppressors.

Of course, several Hindu organizations are more likely to be very involved in traditional ineffective action strategies such as protest march, fasting, peaceful demonstration, and low level political participation. Fasting, peaceful demonstration, low level political participation will not change the mindset of criminal politicians, deviant administrators and people who subscribe to rigid, fundamentalist dogmas. These passive, consensus-oriented approaches are ignored by hardened criminal politicians and fundamentalist dogmatists who act without fear, remorse, guilt or empathy for Hindus.

One way to overcome some of the demoralizing paralysis is to be assertive and engage in posturing to score points. If Hindus could resort to positive violence, perhaps corrupt politicians will listen. Hindus should always remember that there is more than one way to skin a man eating tiger.

 Frequently several organizations seemed to act on behalf of vested interest groups and narrow sectarian goals and to a lesser extent on those larger Hindu causes. They are obsessed with getting positive certificate from Muslims, Christians and bogus secular government. They always abandon their commitment for Hindus and ignore nationalist ideas and Hindu ethos and settle for trivial and mediocre ends. Hindus must aggressively organize to identify such traitors and pursue Hindu political power.

Hindu history is replete with stories of proud awesome people.  Instead of excuses, their courageous actions added to their awesomeness. Getting out of denial, overcoming fear, and transcending limitations make Hindus awesome.

It is natural for Hindus to put off critical things in political life. Now it is time for defining our authenticity by determining what values are important for us. No one else can lay out an authentic life for us. Hindus must determine what they stand for;

What do I want my Hindu life to stand for?

What committed actions can I take to reflect my stand?

What am I willing to risk for my stand?

What we need is a restoration of our own Hindu identity. What we need is hope and action plan to reach our goal. Now Hindus must climb their own scary mountain, at least once. If not now when?

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