Reservations by religion

The idea has disturbing possibilities

WHEN we entered the age of reservations in the early 1950s, we unlikable both the front and back doors to reservations by religion. Are we spread them now, some half a century later ?

When the disputation on reservations began, in the Constituent Assembly, we decided we would have argumentation reservations only for the Scheduled Castes and tribes. A little later we undefendable the door to other backward castes as well, because they were making very much the same case as had been made earlier by the Scheduled Castes, that Hindu rules of order had inflicted social and economic secernment upon them and thus had gravely reduced their capacity to compete with others on a footing of equality; therefore for a clip they needed reservations as a class to regain their hawkish ability.

On each occasion some Muslim leaders urged correspondent reservations for such Muslims as belonged to the same disadvantaged categories. Their implied rationale was that since some Muslims were converts from Hinduism or had descended from the converts they were also disadvantaged by the Hindu society and needed the same compensatory advantage for a time.

But the demand was jilted on the ground that anyone who could be shown to belong to a plan or a backward caste could qualify as such where he was, but since his religion, Islam, claimed that it treated all Muslims as equal -- and many Scheduled Caste Hindus had been persuaded to become Muslims on the promise of such equality -- he could not at the same time claim compensation for an inequality which, concord to his religion, did not exist.

They might have won reservations under a system meant to remedy economic deprivation. But the system we had indeed was aimed against inequalities inflicted by the caste system,

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