Eqbal Ahmad’s poignant statement in “Stories My Country Told Me” resonates deeply when analyzing the complexities of postcolonial South Asia. As we’ve witnessed, “the struggle to define national identity” has fueled a relentless “politics of difference,” profoundly impacting people and religious communities throughout the region. To delve deeper, let’s examine how this dynamic plays out by drawing insights from Tahmima Anam’s “A Golden Age” and Willem van Schendel’s work.

1. Exclusion and Marginalization:

• Religious Minorities:Both Anam and van Schendel highlight the systematic marginalization of religious minorities, particularly Muslims in India and Hindus in Bangladesh. Anam details the exclusionary forces Muslim communities faced following Partition, leading to anxieties, displacement, and violence. Similarly, van Schendel discusses the complex citizenship challenges faced by Hindus in Bangladesh, impacting their sense of belonging and access to rights.
• Ethno-linguistic Groups:The politics of difference often extends beyond religion, encompassing ethno-linguistic groups. Van Schendel emphasizes the struggles of Tamil minorities in Sri Lanka, pointing to their ongoing fight for recognition and self-determination, highlighting the tensions between national unity and diverse identities.

2. State-driven Identity Construction:

• Ideological Narratives:Governments often play a significant role in shaping national identity narratives, sometimes prioritizing specific ethno-religious groups over others. Anam criticizes the homogenizing narrative of Bengali nationalism in Bangladesh, which marginalized minorities and contributed to ethnic tensions. Van Schendel discusses similar attempts in Sri Lanka to construct a Sinhala Buddhist-centric national identity, fueling conflict with Tamil groups.
• Imposition of Language and Culture:Attempts to enforce a dominant language or cultural expression can fuel resentment and resistance. Anam mentions the imposition of Urdu on East Bengal, contributing to Bengali identity assertion and ultimately the struggle for Bangladesh’s independence. Van Schendel highlights the ongoing language politics in Sri Lanka, where Tamil language rights remain a contested issue.

3. Social Hierarchies and Discrimination:

• Caste System:The deeply entrenched caste system in India persists, leading to discrimination and exclusion. Anam explores the complexities of caste within Muslim communities, highlighting its impact on social mobility and access to opportunities. Van Schendel further discusses how caste-based inequalities intertwine with religious identities, creating additional layers of marginalization.
• Gender Inequalities:The politics of difference extends to gender, with patriarchal norms often restricting women’s rights and opportunities. Anam examines the challenges women faced in postcolonial Bangladesh, while van Schendel mentions gender inequalities within ethno-linguistic groups like the Tamils in Sri Lanka.

In Conclusion:

The “politics of difference” has profound and lasting consequences for people and religious communities in postcolonial South Asia. Exclusion, marginalization, state-driven identity construction, social hierarchies, and gender inequalities paint a complex picture of the region’s struggles. Understanding these dynamics remains crucial to addressing ongoing tensions and seeking a more inclusive and equitable future for South Asia.

Points to Ponder:

• How does the “politics of difference” manifest in contemporary South Asia?
• What are the potential avenues for promoting more inclusive national identities?
• How can we address the social and economic inequalities arising from these differences?

These questions invite further exploration to navigate the challenges and opportunities in building a more just and equitable South Asia.