Q11 · UPPSC PCS Mains 2019 · GS IV · 12 marks · ~200 words in the hall · 3 min read

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"Religious bigotry has always been an obstacle for progress in any democratic country." Discuss.

Topic: Ethics and Human Interface. Syllabus: Ethics and Human Interface — Essence, determinants and consequences of Ethics in human action. Same official PYQ from year-wise 2019 and Ethics and Human Interface.

Revision summary

Bigotry denies equal civic standing on the basis of faith. It turns files, riots, and campaigns into communal ledgers and wastes talent. Indian secularism is equal respect, not hatred of religion; Articles 14, 15 and 25–28 already bind the State. Faith can civilise; shielding a mob as sentiment cannot. Progress needs equal law, mixed public life, and leaders who refuse a permanent religious enemy.

Model answer

Introduction

Religious bigotry is the refusal to grant the neighbour equal civic standing because of faith. In a democracy, progress is not only a higher GDP; it is equal liberty, a working administration, and a public reason that can be shared. Bigotry blocks that progress by turning the citizen into a suspect.

Body

What religious bigotry does in a democracy

  • It replaces the Constitution’s person with a herd: rights become a concession to “us,” not a claim of every voter.
  • It poisons public reason: a budget, a posting, or a riot inquiry is read as a communal ledger, not as a file of facts.
  • It licenses violence and boycott; the 1984 anti-Sikh pogrom, Gujarat 2002, and Muzaffarnagar 2013 showed how quickly a rumour can erase Article 21.
  • It captures the counter: a ration card delayed, a burial ground denied, or a police FIR refused because of the applicant’s faith is administrative bigotry, not private piety.
  • It wastes talent: a student or an officer judged by community rather than merit shrinks the republic’s human capital.

Why democracies are especially vulnerable

  • Universal suffrage needs a civic “we.” Bigotry splits that “we” into permanent majorities and minorities, which is what Ambedkar feared when he warned that political democracy without social democracy is a house of cards.
  • Electoral arithmetic can reward polarisation; a campaign that treats a mosque or a temple as a vote machine crowds out schools and drains.
  • Secularism in the Indian sense is not contempt for religion; it is the State’s duty of equal respect and equal distance, which Articles 14, 15, 25–28 and 51A(e) already name.

How it blocks material and moral progress

  • Capital and labour flee a riot-prone town; insurance and tourism follow trust, not slogans.
  • Women’s mobility, mixed neighbourhoods, and inter-faith trade shrink when the street is a checkpoint of identity.
  • Science and reform stall when a textbook or a vaccine is branded “foreign” to a faith; bigotry is anti-inquiry.
  • International standing falls when a democracy looks like a majoritarian enclosure.

What is not the argument

  • Faith itself is not the obstacle. Gandhi’s sarva dharma sambhava, Vivekananda’s acceptance, and Kabir’s critique of priestcraft show religion can civilise.
  • Critique of a practice, or a lawful limit on hate speech, is not bigotry; shielding a lynch mob as “hurt sentiment” is.

Democratic remedies

  • Equal enforcement: the same IPC/BNS sections on riot and hate, without a community discount.
  • Civic education, mixed public spaces, and an administration that recuses communal bias as it recuses a kin tender.
  • Leadership that spends political capital on peace, as Nehru’s letters after Partition riots tried to do, rather than on a permanent enemy.

Flow diagram

flowchart TD
  B[Religious bigotry] --> S[Split civic we]
  S --> V[Violence captured counter]
  V --> P[Blocked democratic progress]
  E[Equal law civic faith] --> P2[Shared public reason]

Conclusion

  • Religious bigotry is a tax on every democratic gain: equality, growth, science, and peace. Faith can live with a republic; a republic cannot live with a faith that denies the neighbour a file and a vote of equal worth.

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  1. 2025 · Q20 · UPGS4 · 12 marks

    You hold a responsible position in district. One day in the morning you received a call from the school of your 11-year-old son that you are required to come and meet the principal. You proceed to the school and find your son in the principal's office. The principal informs you that your son had been found wandering aimlessly in the ground during the time classes were in progress. The class teacher further informs you that your son has lately become a loner and did not respond to the questions in the class, he has also been unable to perform well in the football trials held recently. You bring your son back from the school and in the evening along with your wife try to find out the reasons for your son's changed behaviour. After repeated cajoling your son shares that some children had been making fun of him in the class as well as in the WhatsApp group of the student by calling him stunted, stupid and frog. He tells you the names of a few children who were the main culprits but pleaded with you to let the matter rest. After a few days, during a sporting event, where you and your wife have gone to watch your son play, one of your colleague's son shows you a video in which students have caricatured your son. Further, he also points out to the perpetrators who were sitting in the stand. You purposefully walk past them with your son and go home. Next day you find on social media, a video denigrating you, your son and even your wife, stating that you were engaged in physical bullying of children on the sports field. The video became viral on social media. Your friends and colleagues began calling you to find out the details. One of your juniors advised you to make a counter video giving the background and explaining that nothing had happened on the field. You, in turn, posted a video which you had captured during the sports event, identifying the likely perpetrators who were responsible for your son's predicament. You have also narrated what has actually happened in the field and made attempts to bring out the adverse effects of the misuse of social media. (a) Based on the above case study, discuss the ethical issues involved in the use of social media. (b) Discuss the pros and cons of using social media by you to put across facts to counter the fake propaganda against your family.

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