India that is Bharat: Coloniality, Civilization, and Constitution

• Ever since the voyages of Christopher Columbus, there has been a prevailing belief that European history should be viewed as the central narrative of human history. This perspective has not only marginalized other cultures but also invalidated the existence and rights of indigenous peoples to celebrate and maintain their own cultures. The concept of 'coloniality' extends beyond the physical occupation of land and resources; it represents a mindset that perpetuates the ideologies of colonialism.

Deepak contends that the suppression of indigenous beliefs and the desire to express native values are increasingly being labeled as 'illiberal' in certain contexts, in stark contrast to other regions where such expressions are hailed as acts of courage and a demonstration of agency.

• The concept of India as a nation-state did not emerge until the mutiny of 1857- is a 'Christian exercise' that overlooks significant historical evidence. In fact, the idea of a unified territorial entity that could be identified with what we now call India has roots that stretch far back into history, well before the British colonial period.

One of the most notable examples of early political unification in the Indian subcontinent is the Mauryan Empire, which existed from approximately 322 to 185 BCE.

Moreover, the concept of 'Bharatavarsha' (the land of Bharata) has been a part of Indian literature and philosophy for centuries, indicating an early conceptualization of the region as a distinct cultural and spiritual entity. Ancient texts, including the Puranas and the Mahabharata, refer to Bharatavarsha as a unified land that encompasses the entire Indian subcontinent.

Therefore, while the mutiny of 1857 and subsequent events played a significant role in shaping the modern nation-state of India, the idea of a unified India is not exclusively a product of colonialism or a 'Christian exercise' but has deeper historical roots that predate these influences.

• The distinction in the aftermath of European colonization between the Americas, Africa, and Asia presents a nuanced landscape of cultural and religious transformations. In North and South America, as well as significant parts of Africa, the process of colonization led to a widespread conversion to the religions of European colonizers. This religious conversion is a testament to the profound impact of European influence on the cultural and spiritual lives of the colonized societies in these regions.

However, the situation in many Asian countries, such as Bharat, presents a contrast. Despite centuries of European colonial rule, these nations have largely retained their precolonial faith systems. This retention of indigenous religions and cultural practices allows countries like India to be considered 'living indigenous civilisations' to a considerable extent. The persistence of these ancient faiths amidst the pressures of colonization underscores the resilience of indigenous cultures and their ability to maintain a distinct identity.

The field of decolonial scholarship often emphasizes the racial dimensions of European colonialism, particularly in the contexts of the Americas and Africa. This focus is understandable given the stark racial hierarchies and systems of exploitation that were established in these regions. However, it is also crucial to recognize the different forms that colonial influence has taken in post-colonial societies in Asia. While these societies have managed to preserve their indigenous faiths, they have not been immune to other forms of cultural colonization. The imposition of European languages, educational systems, and Western-inspired constitutions has led to a form of mental colonization. This phenomenon reflects the subtler, yet profound, ways in which colonial legacies have shaped the identities, governance, and thought processes of Asian societies.

• Secularism was introduced to India in a manner that felt unnatural, especially considering that in England, the legal framework was built on the premise that Christianity was the sole true faith, with the monarch bearing the title 'Defender of the Faith'. Therefore, the concept of secularism should be interpreted within the context of Christian secularism, given that India historically did not face the challenge of distinguishing between religious matters and state governance.
• In addition to the objectives of wealth transfer and conversion, colonial powers also aimed to shape the process of drafting the Indian constitution. Their goal was to detach it from India's ancient ethical and traditional roots, enabling governance through postcolonial intermediaries.

This endeavor was hinted at in numerous debates within the British parliament, which outlined their ideal outcome: an India that not only speaks English but also maintains an emotional connection to the British crown, and, ideally, embraces Christianity. This vision sought to transform post-independence India into a 'brown dominion', placing it alongside countries like Australia, New Zealand, South Africa, and Canada on the imperial mantle. Should this grand vision falter, the fallback was to ensure that the new nation would be encumbered by its own constitution.

Even as the League of Nations was being established in 1919, the Montagu-Chelmsford Reforms of 1918 had already enticed India into becoming a founding member, a distinction that came with its own set of challenges.

This inclusion effectively constrained India to the status of a nation-state, rather than allowing it to flourish as a civilizational state as would have been appropriate. It meant that India's rich civilizational heritage was subjected to scrutiny and approval by what was predominantly an Anglo-Saxon initiative, confident in the civilizing influence of its religious beliefs.