With the arrival of the monsoon season, the Kanwar Yatra is scheduled to commence on July 22 and will conclude on August 2, on the auspicious day of Shivratri. With less than a month remaining, the yatra has already begun to attract attention. Notably, it has also taken on a nationalistic aspect along with its religious significance.
During this pilgrimage, devotees of Lord Shiva must adhere to certain rules. The Kanwar (a pole with two roughly equal loads fastened from opposite ends and is carried by balancing the middle of the pole on one or both shoulders) filled with holy water from the Ganga sourced from Haridwar, Gangotri, Gaumukh, etc. must not touch the ground throughout the journey, which is completed in about a fortnight. Pilgrims are required to carry the Kanwar barefoot and abstain from intoxicants, meat, alcohol, and non-vegetarian food.
The religious procession draws a massive following, but its large turnout has historically posed significant challenges to maintaining law and order. Past instances of vandalism, violence, traffic chaos, and even murder have occurred due to inadequate administrative planning. In 2022, a tragic incident in Haridwar saw an Army jawan killed by a group of pilgrims from Haryana, highlighting the need for improved management and security measures.
The dietary restrictions observed by Kanwar devotees, which exclude non-vegetarian food, have a significant impact on the livelihoods of small vendors. The banning of non-vegetarian stalls from the routes results in substantial financial losses for these vendors. Authorities should acknowledge and address these losses by providing relocation assistance or alternative solutions to mitigate the financial impact on these small businesses.
Although the yatra reflects traditional Brahmanical beliefs, the majority of devotees are Dalits and Other Backward Classes (OBCs). (Kumar, 2018a, 2018b; Panwar, 2019) The processes of Sanskritisation from below and assimilation from above have political implications. However, it is important to note that one of the major reasons behind the increasing numbers of kanwars is unemployment.
Socio-economic factors also contribute to the increasing number of yatris. The yatra provides a sense of belonging to the downtrodden and historically ignored sections of the society. This leads to assimilation and integration of the lower castes into the Brahmanical order. A non-existent identity gets replaced by a higher purpose of devoting oneself to the lords, and at the end, to the one who provides them an identity. In this case, a political party.
In order to attract followers and maintain relevance, it is crucial for religions to evolve. Religions having strict and exclusive nature occasionally adapt and change their rules and norms. This is done to remain relevant and minimise retaliation. For instance, a high caste Brahmin individual is unlikely to abandon their career and family to participate in a religious pilgrimage while an unemployed and uneducated individual may not hesitate to do so. In contrast, individuals from the OBC and Dalit groups are more inclined to embrace and participate in larger religious traditions for acceptance and association. (Jeffrey 2010; Jodhka, 2017; Kumar, 2018a).
Political parties often use religious sentiments to attract votes from believers. A mutual benefit is extracted for both. Political parties ensure their votes and the religion obtains a nationalist status. It is not unknown that the Kanwar Yatra gets administrative support from the Bharatiya Janata Party (BJP) and the Rashtriya Swayamsevak Sangh (RSS). Party leaders have given multiple statements in support of the yatra. Their public speeches also included promises of shelter and police protection. Pushpa samaroh in which flowers were showered on the yatris through helicopters, setting up of tents for rest etc indicate financial support comes from local businessmen and wealthy businessmen. Adityanath has claimed to provide the same facilities this year as well.
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The recognition and support given to these devotees by the government is superficial and does not come without ulterior motives. The Yatra has been showcasing feelings of hyper nationalism infused in religious beliefs. These mutual benefits serve both, the Hindu Rashtra agenda and the continuity of legitimisation of a religion. Carrying of saffron flags and shouting slogans such as “DJ bajwa diye Yogi ne, Rang jama diye Modi ne (Yogi has played the DJs, Modi has set the mood),” suggests political mobilisation and hidden agendas.
Chandrashekhar Azad’s latest comments on the yatra erupted a political controversy in Uttar Pradesh. According to Azad, India should respect religious practices of not just Hinduism but all the religions. He compared the yatra with Muslims performing namaz in public. In response Adityanath said, “The Kanwar Yatra is not just a pilgrimage; it is a symbol of our faith and devotion towards Lord Shiva. The state government is committed to ensuring that all the arrangements are made for the safety and convenience of the Kanwariyas.” This statement of Adityanath highlights the government’s commitment to ensuring the safety and convenience of participants as the political agenda remains intact behind the religious tussle. According to Manish Tewari, a Congress leader, the yatra is an attempt of the BJP-RSS to merge elements of religion into nationalistic endeavour.
The state provides young Kanwars with confidence and a sense of duty and entitlement. To save the nation’s pride, which, according to them is directly linked with saving their religion results in violent communal disruptions in cities. These ultra-religious and nationalistic sentiments even result in attack on minorities. In 2018, 70 Muslim families had to vacate their homes in Lucknow due to “red cards” issued for them by the police. A sense of fear is generated among the minorities due to the state’s involvement and protection.
In a secular and democratic nation, all religions enjoy the freedom to practice their beliefs, while the government must maintain a neutral and impartial stance, upholding the principles of secularism and ensuring equal treatment for all faiths. When this distinction between secular and sacred gets blurred, a country as diverse as India is bound to face problems. Insecurities between the minorities arise and there is very little they can do about it. Traditional beliefs often hinder one’s ability to relish their own individuality especially in a society where identity plays an important role in shaping almost all the aspects of life. Inscribed status can determine one’s quality of life and if they can afford to live an integrated life or if they require to stay in the outskirts. Under these socio-religious circumstances, it’s understandable that marginalised communities would aspire to be included in broader, more dominant traditions, seeking acceptance and a sense of belonging.
The yarta is not just about devotion or religion, it is about their will to seek an identity in a system where they also serve as a vote bank. The government encourages participation by providing the kanwariyas with a sense of duty and purpose. Samman samahros or gift giving ceremonies are used as accessories for the same.
With the government struggling to maintain its pluralistic ethos, the Kanwar Yatra reflects broader political aspirations and social tensions. The yatra being a manifestation of devotion and identity requires proper strategies to maintain harmony amidst diversity.
Anurakti Vajpeyi is a history student.
