<h4>Understanding Communal Politics</h4><p><strong>Communal politics</strong> refers to the practice of using religious identity for political gain. It involves mobilizing people along religious lines, often leading to division and conflict. This approach typically promotes the interests of one religious group over others, sometimes at the expense of national unity and secular values.</p><div class='key-point-box'><p>The core of <strong>communal politics</strong> lies in the belief that the political, economic, and social interests of a particular religious community are distinct from, and often opposed to, those of other communities. This perception is then exploited for electoral and power-related objectives.</p></div><h4>Muslim Response and Jinnah's Fourteen Points</h4><p>Following the <strong>Nehru Report</strong>, which was criticized by Muslim leaders as being against Muslim interests, <strong>Muhammad Ali Jinnah</strong> presented a significant political manifesto. In <strong>March 1929</strong>, during a <strong>Muslim League</strong> session in <strong>Delhi</strong>, he unveiled his <strong>Fourteen Points</strong>.</p><p>These points became the League’s manifesto and a cornerstone of its political strategy, articulating the demands and aspirations of a section of the Muslim community in British India.</p><div class='info-box'><h5>Jinnah's Fourteen Points:</h5><ol><li><strong>Federal Constitution</strong>: A federal system with residual powers allocated to provinces.</li><li><strong>Provincial Autonomy</strong>: Complete autonomy for provinces.</li><li><strong>Constitutional Amendments</strong>: Central amendments to require states’ consent.</li><li><strong>Muslim Representation in Legislatures</strong>: Adequate Muslim representation without undermining majorities.</li><li><strong>Representation in Services</strong>: Fair representation in government services and self-governing bodies.</li><li><strong>Central Legislature</strong>: One-third Muslim representation in the central legislature.</li><li><strong>Cabinet Representation</strong>: One-third Muslim representation in central and provincial cabinets.</li><li><strong>Separate Electorates</strong>: Continuation of separate electorates.</li><li><strong>Minority Safeguards</strong>: Bills opposed by three-fourths of a minority group could not pass.</li><li><strong>Territorial Redistribution</strong>: Territorial changes not to harm Muslim-majority areas like <strong>Punjab</strong>, <strong>Bengal</strong>, and <strong>NWFP</strong>.</li><li><strong>Sindh Separation</strong>: Separation of <strong>Sindh</strong> from <strong>Bombay</strong>.</li><li><strong>Constitutional Reforms</strong>: Reforms for <strong>North-West Frontier Province (NWFP)</strong> and <strong>Balochistan</strong> to grant Muslims greater political autonomy.</li><li><strong>Religious Freedom</strong>: Guaranteed religious freedom for all communities.</li><li><strong>Protection of Muslim Rights</strong>: Safeguards for religion, culture, education, and language.</li></ol></div><h4>Communal Politics in the Pre-Independence Period</h4><p>The roots of <strong>communal politics</strong> in India can be traced back to the <strong>British colonial rule</strong>. It initially emerged as a tool for bargaining privileges such as jobs, education, and political positions for various communities.</p><div class='key-point-box'><p>The <strong>British</strong> actively employed the <strong>“Divide and Rule” policy</strong>. This strategy fostered divisions between <strong>Hindus</strong> and <strong>Muslims</strong>, aiming to weaken the growing nationalist unity and prolong their rule.</p></div><p>British support for communal forces was evident through measures like the <strong>Communal Award of 1932</strong>. This award strengthened the <strong>Muslim League</strong> and deepened its ideological differences with the <strong>Indian National Congress</strong>.</p><h5>Initial Goals and Religious Mobilization</h5><p>Early forms of <strong>communal politics</strong>, championed by leaders like <strong>Syed Ahmad Khan</strong>, primarily sought upward mobility and improved status for communities, particularly <strong>Muslims</strong>.</p><p>Anti-colonial agitations, while nationalist in intent, sometimes contributed to deepening communal divisions. Examples include the <strong>Akali agitations (1919-1926)</strong> and the <strong>Khilafat Movement (1920-21)</strong>.</p><h5>Role of Indian National Congress (INC) and Muslim League</h5><p>While the <strong>Indian National Congress (INC)</strong> was committed to <strong>Hindu-Muslim unity</strong>, its dominance and occasional use of <strong>Hindu cultural symbols</strong> sometimes alienated sections of the Muslim community, inadvertently fueling communal sentiments.</p><p><strong>Communal tensions</strong> escalated significantly with pivotal events such as the <strong>Partition of Bengal (1905)</strong> and the establishment of <strong>separate electorates (1909)</strong>, which institutionalized religious divisions in politics.</p><p>The <strong>Muslim League</strong> actively promoted the <strong>Congress</strong> as a <strong>Hindu-dominated entity</strong>. This narrative intensified Muslim fears of marginalization in a unified, independent India.</p><h5>Rise of Two-Nation Theory</h5><p>The culmination of these communal ideologies was the emergence of concepts like <strong>Hindutva</strong>, advocated by figures such as <strong>Vinayak Damodar Savarkar</strong>, and the <strong>Muslim League’s demand for Pakistan</strong>. These ideologies ultimately led to the tragic <strong>Partition of India</strong>.</p><h4>Communal Politics in the Post-Independence Period</h4><p>After <strong>India's Independence</strong>, <strong>communal politics</strong> gained increasing legitimacy and openness. This trend became particularly pronounced with the rise of religious identity-based ideologies in the <strong>1980s</strong>.</p><p>This period saw <strong>communal politics</strong> openly challenging the foundational principles of <strong>secularism</strong> and <strong>pluralism</strong>. It began advocating for a nation centered around a majority religious identity, diverging from the constitutional vision.</p><h5>Use of Violence and Social Media</h5><p>A disturbing aspect of post-independence <strong>communal politics</strong> has been the strategic use of violence. <strong>Riots</strong> and <strong>pogroms</strong> are often planned and orchestrated to achieve specific electoral and economic objectives, creating fear and division.</p><p>In the modern era, <strong>social media</strong> platforms have become powerful tools for the spread of <strong>hate speech</strong> and <strong>fake news</strong>. This digital dissemination often escalates existing communal tensions, making them more widespread and volatile.</p>