The Idea of India review: What we talk about when we talk about ‘Indian identity’

At the outset, Spivak asks Thapar how one can even teach something like the ‘idea of India,’ to which the latter sets up the context of how to perceive such a notion itself. Thapar states that she believes it to be a modern construct that consolidated during colonial times. She firmly disagrees that it existed during the early period when we can’t find sources about how people perceived nations, states, and countries. Being a historian, Thapar delves into its historical perspective and discusses how to trace the evolution of such a multifaceted idea while simultaneously covering the period from the Vedic times to the independence movement.

Thapar points out that whether it is the Vedic texts or the Jaina texts or Manu’s Manava Dharmasastra (Manusmriti or Laws of Manu), each one of them presents varied understanding of the geographical limitations. Even emperor Ashoka’s jambudvipa (the southernmost continent of the terrestrial world, as envisioned in the cosmologies of Hinduism and Buddhism) is not defined. It is also difficult to trace the exact origins of the idea of India as it includes culture, language and religion apart from just territory.

The undemocratic beginnings of free India

Their conversation then navigates through the diversity of how different groups perceived India as a nation during the independence movement. They wonder whether the idea as a concept is reliable or not, as it will always keep on changing as per the narrative of the time. Whoever has the power can steer the narrative of any idea and mould it in a way for the masses to believe that the newly formed idea presented before them is authentic.

When Spivak asks Thapar about the journey of the Indian population after attaining freedom, Thapar explains how the Indian populace was enticed with several catchphrases like ‘economic growth’ during the initial decades after independence, leading to slogans like ‘Gareebi Hatao’ (remove poverty), while little to no efforts were made to address social issues like the caste system. Currently, the narrative has shifted to a non-descriptive term called ‘development’ with no defined structure whatsoever, while the underlying issue of caste remains. The idea behind universal adult franchise, which gave the power to vote to every single adult, was that parties would try to cater to the demands of individuals to get their votes, but it has instead led to the formation of vote banks, ultimately harming the interests of many whose votes might be considered insignificant to the parties.

The discussion also veers off to civil laws and the need for uniformity, as well as the role of language in the formation of identities. While talking about independence and the promise of freedom, Thapar mentions the historic case of her brother Romesh Thapar vs The State of Madras, which is still cited in the context of freedom of speech. Her brother used to publish a fortnightly called Crossroads in Bombay, and in one piece, the headline labelled the chief minister’s actions as ‘criminal’. By the next week, he was informed that Crossroads was banned. He fought against the decision, but it actually reveals the undemocratic beginnings of free India.

A holistic perspective

The creation of the Indian identity has been a continuous process. While it does have colonial and postcolonial contexts, one could dive deeper into history to understand how a culmination of historical events helped to shape what exactly constitutes as ‘Indian.’ While a certain conservative section would like to limit its identity to just the majoritarian religious aspect, anyone who understands how such identities exist could never deny its syncretic nature.

Even in other countries that attained freedom from Britain after the Second World War, creating a national identity was critical, especially in countries with diverse populations. In our case, language is one of the most important aspects that has contributed to the evolution of the Indian identity, as well as the idea of India. However, in the current scenario, with continuous massive migration across the country in search of better economic opportunities, there’s bound to be the creation of what Spivak mentions as interlinkages, which would come up with new uncharted social territories.

Talking of myself, growing up in a Bengali household, that too in the Hindi heartland, always felt like navigating between two different identities simultaneously. However, as I grew up, I came to realise that both identities exist within me, complementing each other rather than being in conflict. For me, this has been the essence of the idea of India: celebrating diversity and coexisting while embracing our differences. But when such beliefs are challenged by divisive forces, it becomes necessary to introspect deeply and recalibrate.

The Idea of India helps the reader grasp the context in which this idea emerged and continued to evolve. Alongside discussing the idea itself, the book also tries to decipher India’s journey since independence and its accompanying shortcomings. Reading a book structured as a conversation was a refreshing experience for me, as the text had a certain flow, breaking through the rigidity often associated with non-fiction. Filled with personal anecdotes, it provides insights into larger issues through the duo’s lived realities and experiences.

Given Spivak and Thapar’s longstanding friendship, the book also has its fair share of banter, which I equally enjoyed. I thought I fully understood what the idea of India entails, but the book provided me with a holistic perspective that also includes revelations about its fragility.