Communal hate is among the most divisive tools deployed in society. The intensity of violence often appears proportional to the spread and amplification of hate. Such hostility leads to deep polarization, creating conditions where ghettoisation and related social divisions gradually become normalized. Over the past few decades, this phenomenon has grown at an alarming pace.
By Religious minorities, in particular, often experience intimidation, which fosters a sense of helplessness and marginalization. The narratives that fuel this hostility have been constructed around issues such as cow protection, so-called “love jihad,” and the demonization of certain historical figures, including Muslim rulers.
A recent study by the Centre for Study of Society and Secularism in Mumbai, presented by Irfan Engineer, Neha Dabhade, and Diya Padalkar, examines the nature and patterns of hate speeches. According to the study, the number of recorded hate speeches declined between 2024 and 2025. The authors note, however, that while the total number may appear to have fallen based on the database they examined, there could be other sources of data that are not easily accessible.
The report also argues that hate speech originating from influential political figures can have a cascading effect in society. It notes that “the highest number of hate speeches was made by Nitesh Rane, Minister of Fisheries and Port Development in the Maharashtra Government (10), followed by Yogi Adityanath, Chief Minister of Uttar Pradesh (6), and Himanta Biswa Sarma, Chief Minister of Assam, while Union Home Minister Amit Shah made five. The Prime Minister, Narendra Modi, made three hate speeches.”
Against this backdrop—where inflammatory rhetoric from powerful quarters can filter downwards and sometimes take more aggressive forms—there have also been a number of incidents suggesting that the spirit of coexistence has not entirely disappeared. Even within a tense environment marked by hostility toward religious minorities, many individuals and communities continue to uphold values of mutual respect and harmony.
Despite the prevailing attempts to demonize minorities, there remain many who adhere to traditions of pluralism and social amity. For them, the idea of Ganga-Jamuni tehzeeb—an ethos of shared cultural life among communities—continues to be central to their worldview. One such incident occurred in Kotdwar in Uttarakhand. Deepak Kumar, who manages a gymnasium there, intervened when some activists associated with the Bajrang Dal allegedly harassed Vakil Ahmad, a seventy-year-old man who has been running a shop called “Baba School Dress” for about three decades. The activists reportedly questioned how a Muslim could use the word “Baba,” claiming it belonged to Hindus. Deepak Kumar responded that the name of a shop is the owner’s choice. When they asked his own name, he reportedly introduced himself as “Mohammad Deepak,” reflecting the syncretic traditions that have long been part of Indian society. The episode later drew public attention, and Rahul Gandhi invited and congratulated him. Deepak Kumar has since spoken about organizing an “Insaniyat Yatra” to promote the message of peace.
Another incident offering a glimpse of solidarity occurred at Lucknow University. Within the campus stands the Lal Baradari Mosque, where Muslim residents had traditionally offered prayers. As the structure is old and in poor condition, it has been locked, and prayers have been conducted outside the mosque. During the month of Ramadan, when some Muslim students gathered to offer namaz there, they were reportedly prevented by a group of right-wing students. In response, other student groups, including members of NSUI and AISA, stepped in to ensure that the prayers could proceed without disruption.
In another episode from Jalalpur village under Bommalaramaram mandal in Yadadri Bhuvanagiri district on 15 February, unknown individuals reportedly entered the Jama Masjid and damaged parts of the structure. Worshippers discovered the vandalism the following morning when they arrived for prayers. Members of the mosque committee found damaged sections of the building, broken washroom doors, and a microphone system that had been destroyed. Beer bottles were reportedly found within the premises, and copies of the Holy Qur’an were said to have been scattered in the compound. When news of the incident spread, several Hindu traders from the area came forward and offered to repair the mosque at their own expense.
Another incident that stirred debate occurred during a blanket distribution event in Kareda village in Rajasthan’s Tonk district. A former BJP Member of Parliament, Sukhbir Singh Jaunpuria, was distributing blankets when he reportedly asked an elderly woman her name. Upon learning that she was Muslim, he took back the blanket and allegedly remarked that they did not give such assistance to those who “abuse Modi.” Three other Muslim women also returned the blankets. The episode provoked criticism from many local residents and political workers from other parties, who later provided blankets to the affected women.
In yet another episode, a woman identifying herself on social media as “Hindu Sherani,” Riddhima Sharma, visited the Gogavir Temple—also known as Gogamedi—in Rajasthan. Seeing a priest named Hussain at the temple, she reportedly objected loudly, questioning how a Muslim could be present there. Other devotees intervened, explaining that the temple historically has had a tradition of Muslim priests participating in its rituals.
These episodes illustrate that even in an atmosphere where hostility and suspicion are often amplified, there are countervailing currents rooted in empathy and shared traditions. They suggest that while those spreading hate may appear dominant—sometimes aided by political patronage—the deeper ethos of coexistence continues to survive within society.
This contrast becomes sharper in the context of events where sectarian rhetoric receives institutional backing. For instance, the central government recently funded a gathering titled “Sanatan Rashtra Shankhnaad” at Bharat Mandapam with financial assistance reportedly amounting to ₹63 lakh. According to reports, speeches at the event included calls for establishing a Hindu Rashtra and contained strong criticism of Muslims.
Yet, the incidents of solidarity and mutual support described above indicate that the values of pluralism, compassion, and shared cultural heritage remain resilient. Even amid campaigns that amplify division and hostility, the deeper traditions of India’s social fabric—rooted in coexistence and mutual respect—continue to find expression in everyday acts of courage and empathy.
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*Ram Puniyani taught at IIT Bombay and is the President of the Center for Study of Society and Secularism
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