Q&A: Fluid organisational structures were used to propagate religious hate

In the wake of recent communal clashes in Nepal's Tarai-Madhesh region, political scientist Bhaskar Gautam offers a critical analysis of the underlying causes of recurring religious friction. He argues that authorities' reliance on coercive force to quell violence fails to address the deeper, systemic issues fueling these crises.

Gautam contrasts Nepal's political landscape with India's, noting that modern Nepali politics, since the 1950 revolution, has been characterized by secular popular mobilization, distinct from India's religiously-infused political movements. However, he highlights a significant tension: while political mobilization has been secular, the state itself has historically maintained a Hinduized structure. This dichotomy has created a persistent conflict within Nepal's democratic framework over the past seventy years.

This secular form of popular mobilization remained dominant until the promulgation of the 2015 Constitution. Gautam emphasizes the distinction between secular movements and the non-secular nature of the state. He suggests that external religious networks and fluid digital campaigns exploit socio-economic vulnerabilities, contributing to the ongoing friction. The state's governing mentality, often resorting to security sector responses, is also criticized for its limitations in addressing these complex historical and socio-political roots.

Gautam advocates for transparent institutional dialogue as a crucial step to preserve social harmony. He believes that merely quelling violence reactively is insufficient and that a deeper understanding and addressing of the historical and structural factors are necessary to prevent future occurrences of communal friction along religious lines.