THE freedom that we have today can be experienced, enjoyed and practiced only in a systemic framework. It should have certain norms and regulations. Freedom would be meaningful only in a responsible society where the subjects know the value of freedom that they are endowed with.
Let that be political freedom, economic freedom, religious freedom or freedom to follow forms of spiritual varieties. Today economic and political freedoms have a framework for the subjects to practice. But do we have a framework to practice religious freedom? Spiritual freedom, however, is something beyond religious freedom and is more of an endogenous influence. It, therefore, needs no framework to practice.
Religions as socio-political and economic stakeholders need a systemic framework to operate within our pluralistic society. Can there be a regulatory mechanism? If then, how that could be structured? If nationalising them is the best option, then, how feasible is that in the Indian context?
There will be roadblocks in any case. But in the context of deepening communal divide and divisions in the Indian society, there is a need to look at ways to address this problem. The question is evolving a good governance mechanism for the Indian society.
Communal divisions, riots and unneeded petty conflicts are all affecting the peace and progress of the country. One could cite many examples that have negatively impacted development and economic progress.
Also, there are several instances that we witness on a day-to-day basis. They vary from irresponsible statements by a religious head or an attempt by a particular religious minority bargaining for some social infrastructure project that would enhance the community's clout considerably. There are many such aspects that we can point out from recent history and from what is happening in our midst.
An interesting point in the context of Kerala society would be of relevance here. The church in Kerala is known for its indulgence in power and wealth exposition programs. Ordination of new bishops and reception after reception to newly appointed bishops and their high-speed express travel in heavy imported vehicles are all examples of such indulgences.
Another interesting occasion for such indulgence is birthday celebration. Recently, a bishop, whose church is headquartered in a small Central Travancore town, managed to exhibit thousands of very expensive huge hoardings, across highways, both State and National, announcing his birthday and self-greetings. Many of his church members were angry at this extravaganza. Even many of the clergy of that church felt this was unnecessary.
If outsiders react and raise any questions about the source of income for this, in all probability, that would be termed as communal! Even a tax authority would be having second thoughts to take up the matter. No politician will ever have the guts to point out such expensive expositions or any such irregularities. But if such spending is made for organising the Commonwealth Games, all would raise questions.
In this country, religion is insulated from all kinds of regulations and monitoring as well ethical behavior that are applicable to others. There is no regulatory authority to deal with religious matters. The time has come to put on some regulations on their functioning. A regulatory authority is so much in need.
The state should have a policy on religions, about their role, functions and conduct in society. They should be responsible stakeholders in the society, open to public scrutiny. Let them be state-funded entities in the public sector as in some countries.
Incorporating them with the State sector would strengthen Indian secularism in the long run. India is known as the land of religions and spirituality. Our universities and academic institutes have no curriculum to teach about religion and spirituality.
But everything related to religion end at moral science lessons in schools. Why can't we promote studies, research activities and academic programs on different religions in our universities? It is surprising that there is very limited scope for systematic study of theology in Indian universities.
If more or all the universities can open a department of theology with scope for studying each theology (Hindu, Islam, Buddhism, Jainism Christianity and Sikhism etc) and offer courses in theology specific to each religion, that may probably result in developing a better understanding among communities and can reduce religious conflicts.
Power exposition programs as mentioned initially in this article would only worsen community equations and spoil good relationships that exist among different religious communities. Wealth exposition programs and such dramas of abundance create and nurture suspicion among communities. Religious leaders are social leaders. So, they have to be answerable to some regulatory mechanism on earth and not just to some metaphysical force at the outer realm, where the common man has no say, as of today.
In today's global context, services such as education and healthcare are service sector industries that could be run for profit. Sooner these sectors would have to be opened for global players, if not already. In the changed circumstances, religious-managed institutions got transformed as profit centers that would create their own money for sustaining them as pure business ventures.
Additional money generation for further investment and exposition is also there on the agenda. As the religious bodies, churches and other charitable bodies realised the way in which they should run these institutions as profit-making centers, a hitherto unheard of scenario emerged in Kerala.
A fierce battle to consolidate each one's position and attempt to become the largest owner of social infrastructure ensued. Almost all organisations came forward to make their presence felt in these sectors, as profit-making and showcasing community prestige together with individual business interests and other motives of those involved.
As the financial and institutional management issues are involved, within those religious bodies, community organisations and church groups, battle for gaining and re-gaining controlling stake started in almost all organisations. This has resulted in turning Kerala as a centre of unproductive and divisive activities on the pretext of spirituality.
Outside of the organisations, community leaders started hobnobbing with the political leadership. Communities started raising demands for permission for their institutions. Doubts and suspicions grew between those who got favors and those who were not favored. This has indeed deeply communalised Kerala society.
In the changed scenario, no new licences need to be given to religious charities for running educational and healthcare service industries. Of course, the government should do a better job in delivering its role in the education sector, which should now consider promoting theological education on all the major world religions. This can attract students from other parts of the world, too, to study religion in India.
Let the charitable activities get a focus at places where that is needed. For instance, there are hundreds of villages which need primary and secondary school education and basic health facilties. Alleviating illiteracy through non-formal educational initiatives could be yet another area that their energy should be diverted to, rather than running medical and engineering colleges.
In several districts of the country, there are no special schools that could provide education to children who are in need of special care, for instance, mentally challenged children. Five percent of the kids need special education. Hope sense would prevail among those concerned!
By Perumal Koshy
The writer has a Ph.D in economics and is a grassroots activist
Source: Heralad of India < http://heraldofindia.com/article.php?id=532
