Introduction

“Love Jihad” is a controversial and politically charged term used to describe alleged interfaith relationships where Muslim men are accused of luring Hindu women into conversion through marriage. While lacking legal or statistical backing, this narrative has gained traction in certain political and media circles in India. Simultaneously, moral policing—often by vigilante groups—has grown, targeting women’s autonomy, especially in inter-religious relationships. This blog explores the gendered nature of communalism and its sociological implications, particularly relevant for UPSC Sociology Paper I & II, linking current developments with sociological theories and thinkers.

Sociology behind ‘Love Jihad’ and Moral Policing

• Sylvia Walby’s theory of patriarchy explains how male dominance is sustained across major institutions like family, religion, and the state. In the context of Love Jihad and moral policing, this framework helps us understand how women’s sexuality is controlled to maintain patriarchal authority. The narrative that Hindu women are being manipulated by Muslim men casts women as passive beings, lacking agency or rationality in making decisions about love or marriage. This victim narrative not only reinforces traditional gender roles but also strengthens the patriarchal belief that women’s autonomy is dangerous and needs regulation, especially when it threatens the communal status quo.

• Pierre Bourdieu’s concept of symbolic violence is crucial to understanding the ideological mechanisms underlying the Love Jihad discourse. Symbolic violence refers to the subtle, often invisible ways in which power is exercised and accepted as legitimate. The portrayal of Muslim men as predators and Hindu women as naïve victims legitimizes the “protectionist” stance of moral policing. It is a classic case of symbolic violence where women’s choices are delegitimized in the guise of cultural preservation and protection. This also reflects the functioning of hegemonic masculinity, where dominant gender norms are reproduced through collective consent and embedded social narratives.

• Nira Yuval-Davis’ work on gender and nationalism provides a vital lens to interpret the gendered dimensions of communalism in India. She highlights how women are often positioned as biological and cultural reproducers of the nation, making them symbols of community honour. The anxiety over interfaith love, particularly when Hindu women are involved, reflects an androcentric form of nationalism where women’s bodies become battlegrounds for asserting communal identity. Interfaith relationships are not seen as individual choices but as threats to the purity and continuity of the group, showcasing how communal politics intersects with gendered control.

• The phenomenon of moral policing can also be seen through the lens of Emile Durkheim’s concept of the collective conscience. Durkheim believed that society maintains order through shared norms and values, but when interpreted rigidly, this can lead to regressive enforcement of morality. Supporters of moral policing justify their actions as upholding cultural norms and social order. However, such actions limit personal freedoms, particularly for women, and reflect a conservative interpretation of social control. This distorted collective conscience becomes a tool for enforcing dominant moral codes, often aligned with patriarchal and communal agendas.

• Kimberlé Crenshaw’s theory of intersectionality is particularly relevant in examining how women affected by Love Jihad narratives face multiple layers of discrimination. These women are not just oppressed because of their gender, but also because of their religious identity and socio-political vulnerability. Intersectionality helps us see how patriarchal and communal power structures overlap, rendering women doubly marginalized—first by their own communities and second by the state and society at large. Their individual rights and freedoms are overridden in favour of collective identity politics, making them symbols rather than agents in their own lives.

Real-life Examples and Recent Developments

• Several Indian states like Uttar Pradesh, Madhya Pradesh, and Gujarat have passed anti-conversion laws dubbed “Love Jihad laws”, despite no proven legal cases.
• Moral policing incidents, like the harassment of interfaith couples in public spaces, have been documented, showing increased surveillance of personal relationships.

Impact on Society

• Polarisation: Inter-religious harmony suffers as relationships become communal flashpoints.
• Violation of Women’s Rights: Undermines women’s autonomy, privacy, and right to choose their partner.
• Legal Overreach: The use of law to intervene in private lives threatens constitutional rights under Articles 14, 15, and 21.

Conclusion

The narratives of Love Jihad and moral policing reveal how gender, religion, and power intersect to reinforce patriarchal and communal hierarchies in contemporary Indian society. From a sociological standpoint, these phenomena are not isolated incidents but are deeply embedded in the cultural fabric that seeks to control women’s autonomy under the guise of protecting societal values and community honour. Understanding these issues through sociological frameworks is essential not only for academic insight but also for fostering an equitable and inclusive society. These concepts are crucial in critically analyzing gendered communalism and its broader implications for Indian democracy, secularism, and social justice.

PYQs

Paper II 

• Discuss the impact of communalism on women’s autonomy in contemporary India. (2023)
• How does the intersection of caste, religion, and gender shape the experiences of Indian women? (2020)
• Examine the role of state and law in regulating interfaith marriages in India. (2019)
• Evaluate the challenges to secularism in India in the context of communal mobilisation. (2021)
• Analyse the social consequences of laws targeting interfaith relationships. (2024)