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This is an archive article published on September 25, 2005

The State by the Sea

For a few dark months back in 2002 Gujarat seemed to be a harbinger of India’s future, a laboratory for the Hindutva experiment to be r...

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For a few dark months back in 2002 Gujarat seemed to be a harbinger of India’s future, a laboratory for the Hindutva experiment to be replicated all over India. As we know, things did not turn out that way. Yet Gujarat refuses to go away. On one level it is a continuing story of discrimination, rehabilitation and a fight for justice. On another, deeper level, it is the disturbing question: why? What were the peculiar set of circumstances that contributed to the state’s descent into anarchy and continues to foster a strikingly remorseless anti-minorityism?

Achyut Yagnik, a respected former journalist, and Suchitra Sheth are wary of the Gujarat-as-a-laboratory perception, claiming that “equating Gujarat with Hindutva only would be an oversimplification of a complex web of Gujarati polity and society”. They begin unraveling this web with some gusto tracing the evolution of the state from its earliest conceptualisations in a structure that is thematic rather than chronological and from source material that includes biographies, letters and folk songs.

We see the region welcoming waves of immigrants (“To the threshold of this land came the entire world,” writes a poet) and forging trade links with West Asia and Africa. We see the formation of the famed Gujarati mercantile ethos and the increasing influence of the trading community. We see the rash of invasions — by various Muslim conquerors, the Portuguese and the Marathas — that paved the way for the entry of the British.

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While telling the history of the region, the authors delve deep into its socio-cultural life as well. We see the emergence of the mahajan tradition that helped organise protest against unfair practices, the lure of enterprise that drew even the intellectually inclined, the links between the upper classes and the administration, the inhumanity of the rich during the Chhapaniyo famine, religious conversions, caste barriers and the rise of reformist trends. Along the way we meet fascinating individuals such as the poet, lexicographer, historian Narmad who entered into public debate on the subject of widow remarriage accompanied by a wrestler friend; Premchand Raichand, the “Napoleon of the Share Bazar”; Shyamji Krishna Varma who founded the Indian Home Rule Society in London and Gandhi as a son of Gujarat.

It’s a compelling narrative that urges questions such as: how did a state with a history of pluralism and tolerance (the Turkic invasions in the 10th century did not invite retaliation on the peaceful Arab-Iranian merchants for example) acquire a reputation for hatred and savagery? How did a people so enterprising, pragmatic, outspoken become unquestioning followers of an ideology?

 
How did a state with a history of pluralism acquire
a reputation for savagery? How did a people so outspoken become unquestioning followers of an ideology?

It is here that the book falters. Events of the last 50 years — political shifts, anti-reservation and communal riots, the decline of the mills and the growing influence of Hindutva — are chronicled somewhat hastily and without the liveliness of the first half. Apart from stray suggestions, the authors do not draw links or use their rich material to analyse or explain the present. It is left to the reader to draw conclusions. In this the book disappoints, by raising, through its presentation and timing, expect-

ations that it does not deliver. It does not detract from the fact, however, that given the paucity of literature on Gujarat in English this is a valuable and enlightening addition.

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