Old Delhi: A model of peaceful co-existence

Culture creates unity across differences of faith

By Tridivesh Singh Maini

Majestic Islamic and colonial architecture, religious shrines of diverse communities, old bookshops and crowded markets, are some of the defining characteristics of Old Delhi or Purani Dilli (as it is referred to in Hindi and Urdu) which is famous for the Red Fort (The Palace of the Mugal Emperor Shah Jahan) or Lal Qila (In Urdu), the Jama Masjid (a historic Muslim Shrine), the Sis-Ganj Gurdwara (a historical Sikh Shrine) the Digambar Jain Temple(A historical Jain shrine), Chandni Chowk and Darya Ganj Markets. The “composite fabric” of Old Delhi, overshadows the architecture and other picturesque surroundings of the area.

Like other parts of the sub-continent, it is an illustration of cultural pluralism and co-existence not merely Hindu-Muslim, but Jain-Muslim-Sikh-Christian and Hindu. This co-existence can only be felt by visiting the area and not merely by reading about it.

The Old Delhi model of cultural co-existence was challenged by many after the barbaric and inhumane anti-Sikh pogrom of 1984, which took place after then Prime Minister Indira Gandhi was shot dead. Since 1984, the Sikh community has bounced back as a result of its own resilient character, though justice eludes some innocent victims of the pogrom.

Many would emphatically remark that 1984 was a clear illustration of the fact that the model of co-existence is a facade and more of a compulsion. During my visits to the Old Delhi area, however, I feel that 1984 may have been a challenge to the Old Delhi paradigm of co-existence, for a brief period of time.

In recent years, the inhabitants of the area have begun to realize that the pogrom was part of a sinister game plan to create a religious divide within one of the most diverse, yet closely knit social structures globally and in the sub-continent.

If the model of co-existence had actually been dismantled, Hindus visiting the Old Delhi area would not fearlessly visit Muslim monuments and shrines in the area, or Hindu shopkeepers would be petrified of doing business in the Muslim dominated area of Jama Masjid. Similarly, if the Sikh- Hindu problem was a religious one, as was portrayed by many “Modern day Machiavellis” of the 1980’s, why would many of the Hindus of the area, pay daily obeisance at the Sikh shrine.

While many would not be convinced by my idea of “Old Delhi” being a model of co-existence, such is the pluralist fabric of Old Delhi that recently one of my American Jewish friends visiting India for the first time was fascinated to see religious shrines of so many communities in such close proximity. He was even more astounded when I went with him inside the Jama Masjid and was welcomed by one of my close Muslim friends. My American friend was amazed to see the ease with which we were conversing on a wide range of issues.

While all the above mentioned illustrations and examples of various incidents are not enough to build a thesis, in brief it can be said that the Old Delhi model epitomizes the actual “South Asian ethos”, where religion/faith is a personal issue and culture (which includes language, similar eating habits, common history and art) unites individuals of various faiths.

The true ethos of the sub-continent has been damaged by the diabolical strategies of mischievous hate mongers whose only religion is hatred and bigotry. As a peace loving South Asian, I hope and pray that models of co-existence and understanding, like that of the “Old Delhi” genre, thrive and prosper within the region and globally.

Originally published in the World Peace Herald