Is the motherland still sacred? A historical and cultural reassessment

By Osman Sher 

The idea of a "motherland" evokes deep emotional attachment, comparable to the affection one feels toward family. The term itself draws from the revered figure of the mother, symbolizing both care and sacrifice. Within political boundaries and geographic markers, this affection is often called patriotism. When this sentiment intensifies, it can lead individuals to acts of extreme loyalty, even to the point of sacrificing their lives.

One significant region that exemplifies the evolution of the motherland concept lies south of the Himalayas. In his Philosophy of History, the German philosopher G.W.F. Hegel described India as a land of fascination and desire for many civilizations. Throughout history, it has witnessed the arrival of numerous groups—Aryans, Greeks, Kushans, Huns, Arabs, Mughals, and Europeans—who contributed to a pluralistic and diverse society. Over time, India became home to multiple religious and cultural communities, particularly Hindus and Muslims, both of whom developed a profound attachment to the land, often referring to it in maternal terms such as Maatre Bhumi or Maadar-e-Watan.

In the Hindu tradition, the land is not only a physical space but also a spiritual entity. It is associated with concepts derived from the Vedas and is often symbolized by the Goddess Shakti—considered the divine embodiment of creation and motherhood. Mythologically, the land is seen as sacred, with various sites across the subcontinent identified as parts of Shakti’s body, giving rise to pilgrimage centers. For many Hindus, the motherland is linked to both identity and religious devotion.

Muslims arrived in India in the early 8th century, and most contemporary Indian Muslims are descendants of local converts. While their religious beliefs may connect them to broader Islamic civilizations in the Middle East, their social and cultural ties remain rooted in the Indian subcontinent. Muslim rulers historically viewed India as a unified political entity and worked to consolidate its territories, including those ruled by other Muslim and Hindu dynasties. This vision of a cohesive India reflected a political aspiration rather than purely religious identity.

For centuries, the Indian subcontinent was considered a shared homeland by its diverse inhabitants. Literary figures such as Rabindranath Tagore and Allama Iqbal expressed deep reverence for the land in their works. However, British colonial rule introduced political divisions that eventually culminated in the partition of India in 1947, resulting in the creation of India and Pakistan. This event marked a significant rupture in the collective sense of the motherland.

Since partition, conflicts—both internal and cross-border—have periodically marred the region. Incidents of violence and ongoing political tensions have raised questions about national unity and the sustainability of the motherland ideal. In the contemporary context, threats such as communal violence and nuclear escalation have led some to critically reassess the emotional and political implications of the motherland narrative.

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Osman Sher is a retired civil servant who has served in the United Nations, the British Commonwealth, and SAARC. He is the author of several books on Indian history and interfaith relations, and currently resides in New York