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Power, Provocation, and the Politics of Faith: A Wake-Up Call for Hindus

In a time when freedom of expression is hailed as a hallmark of democracy, its selective application—especially in matters of religion—exposes a troubling double standard. Two events involving west bengal illustrate this well: Saayoni Ghosh, now a Member of Parliament with the Trinamool Congress, was associated with a social media post mocking Lord Shiva in 2015. Despite the controversy, she advanced politically. In contrast, Sharmishtha Panoli, a 19-year-old residing in NCE, was recently arrested by the West Bengal Police for a reactive post supporting #OperationSindoor, a pro-Hindu campaign. The stark difference in outcomes raises the question: why is mocking Hindu deities most often overlooked, while criticism of other faiths brings swift and severe repercussions?

This isn’t an isolated occurrence. Public figures like Nupur Sharma faced death threats and widespread backlash for comments on Islam, while prior offenders against Hindu sentiments often walk free or rise in stature. Such cases point to a disturbing pattern—one where Hindus are frequently penalized for asserting their faith, while others leverage institutional and political power to suppress dissent.

The situation grows more complex when considering how faith-based organizations operate strategically. The recent FIR against Sharmishtha Panoli was filed by the Rashidi Foundation, highlighting how NGOs and religious fronts with ideological or sectarian leanings often wield significant legal influence. These groups, well-funded and politically connected, ensure that perceived slights against their faiths do not go unpunished.

Globally, this disparity is not unique to India. Consider the following recent examples:

These incidents underscore a global reality: criticism of some religions leads to violent or legal consequences, while others are routinely disrespected without similar pushback.

What drives this asymmetry? Power, organization, and the strategic use of legal and political tools. The Organization of Islamic Cooperation (OIC) represents a unified front of 57 nations, defending Islamic interests worldwide. In contrast, Hindus remain fragmented—regionally, linguistically, and ideologically—making them easier targets. While some factions respond with activism, they lack institutional support.

The concept of blasphemy, whether legally codified or culturally enforced, acts as a shield around sacred values. For some, violating that shield can lead to exile or death. For others, like Saayoni Ghosh, it can result in celebration and elevation—so long as the religion mocked lacks a powerful defense.

This is not a call for censorship or retribution, but for introspection. If Hindus truly revere Shakti—the divine feminine power—they must embody her strength in practice, not just in devotion. Being proud is not enough. Organization, legal literacy, and cultural unity are the need of the hour.

Freedom of expression must be universal. Until then, the selective application of outrage will continue to breed resentment, division, and injustice.

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