by ROMILA THAPAR
Noted historian Romila Thapar
In the name of religious sentiments, an attempt is made to prevent the emergence of a society that can think and act for itself
The right to freedom of expression is part of the Universal Declaration of Human Rights and this right is incorporated in the Indian Constitution. Yet, week after week it is being violated by what are euphemistically called “fringe groups.” This allows those who govern to remain unconcerned. It is, therefore, a matter that concerns civil society now. We have to react irrespective of promises from the government. It is incumbent on us to protect our rights. This right has to be discussed openly and fully because it sustains the autonomy of the individual in society. We are, after all, human beings and not robots.
This is especially so since the claim is always made that what is objected to hurts the religious sentiments of the community stating the objection. But this raises important questions that are neither asked nor answered. Does the objection reflect the sentiments of the entire community or only a small fraction of it? Who constitutes this community and represents it? It is time now that we all start asserting that we too represent a community in society, and that our sentiments are deeply hurt when freedom of expression is denied to us. We do not stamp out other people’s rights, but we do have to defend our right to express ourselves.
Objection to the novel
We also have to question what may be the real reason for the “hurt sentiment.” Is it really caused by a slur on religion or is religion being used as a mask for other reasons more closely related to our social values? What is Perumal Murugan addressing in Madhorubhagan? It is a human predicament — a childless couple desiring a child — depicted with admirable sensitivity, anguish and gentleness. So, are there other themes implicit in the story? Is the objection really concerned with the revival of a past Hindu religious tradition that is no longer legitimate from the perspective of the laws of the land, or is there an objection to the novel because it casts a slur on a religious tradition?
What is implicit in the narrative is the juxtaposition of the individual to society. The main characters are happy as a couple but are taunted for being childless by the family and the community. As always it is the woman who is blamed more than the man, and has to find a solution. She is advised to resort to what was regarded as a legitimate solution in traditional terms. It was not regarded as immoral. Was this perhaps a kinder way of resolving childlessness in the days gone by? Consensual sex with a stranger for purposes of conception on a particular religious occasion would not have been considered adultery but accepted as a sanctioned religious custom. People today do not recognise the fact that in past times, customary law that was outside the social code of brahmanical law was regarded as quite legitimate, as long as it had the sanction of the community, and this sanction is made explicit in the novel.
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