Contesting Colonial Authority by unknow

Author:unknow
Language: eng
Format: epub
Publisher: Lexington Books/Fortress Academic

SYSTEMS OF MEDICINE AND RELIGIOUS AND COMMUNAL POLITICS

It is paradoxical that even in the midst of the debate over modernization of Indian medicine and the utmost concern for modern scientific knowledge, Indian nationalist discourse was riddled with religious, communal concerns. Thus, Ayurveda and Unani were polarized on communal lines, frequently associated with Hindus and Muslims. And, questions were raised regarding the representation of Muslims in allopathic colleges as well as dispensaries. Measures for vaccinations and sanitations were also opposed, or guided along religious, communal lines. For example, when the proposal was made that six members (out of twenty-five) of the new Board of Indian Medicine would be elected from among the vaids and hakims based on their proportional representation (in the Board’s Register) and joint electorate, several Muslim members in the house rose in opposition asking for equal representation and separate electorate for the hakims. Their fear was that proportional representation and a joint electorate would hamper Unani as a system of knowledge and science and be unfair to hakims, who were numerically less in number compared to vaids. Zahiruddin Farooqui wondered

whether the government is going to allot seats on the basis that both systems are treated as science or on the basis of number of vaids and hakims, or the number of Hindus and Muslims in the province. Now I put to the government that even if all the Muslims in this province became Hakims, they will [sic] at the most command only 15 percent. . . . If the Board is composed on the basis of population, it would not be fair.[32]

Similarly, Muhammad Ishaque Khan suggested that in terms of representation the government should maintain equality between the two systems of medicine so that the Board “may command universal confidence.” He also cautioned that proportional representation might lead to corruption through bogus registration (for acquiring seats on the Board) and that joint electorate would not be proper as it would be difficult for vaids and hakims to know the representative qualifications of each other.[33] Although not without merit, these questions and concerns were reflective of the tensions within the revitalization efforts and the call for Indian medicine.

Another communally charged exchange occurred over the fate of Jarrahs. These were traditional Muslim folk surgeons found predominantly in Western UP, who were considered “unqualified” and because of the regulation to control “quackery”—a part of the Indian Medicine Bill—were going to be adversely affected. Against this regulation, Zahiruddin Farooqui moved an amendment whereby he wanted Jarrahs to be excluded. However, this amendment was defeated. The pattern of the votes cast shows that out of eighty-three votes against the amendment, only three were Muslim votes, while out of twenty-three votes in favor of the amendment suggested by Farooqui, all were Muslim votes.[34]

There were similar polarizations over the United Provinces Mela Bill—this bill sought to regulate religious fairs and gatherings for the sake of sanitation, hygiene, and public safety—over the issue of appointments of vaids and hakims in newly established dispensaries, and over the issue of community-based admission of students to allopathic medical colleges in UP.

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