By Mrinal Talukdar
In Assam, a new political narrative was taking shape. The Bharatiya Janata Party (BJP), known for its robust nationalistic fervor, had decided to pivot in a remarkably different direction in this northeastern state.
Unlike the rest of India, where the BJP often emphasized its Hindu nationalist rhetoric, in Assam the party was aggressively reaching out to the Muslim population—a stark contrast to its usual electoral strategies.
With its complex mosaic of ethnicities and religions, Assam was witnessing a novel form of social engineering by the BJP. This was particularly evident in Central and Lower Assam, as well as the Barak Valley, areas with significant Muslim populations.
During the recent election campaigns, Muslims openly sided with the BJP, and the bonhomie between Assam BJP leaders and the Muslim communities was evident.
BJP leaders, including the dynamic Pijush Hazarika, were seen altering their usual campaign routines to engage more inclusively with the local communities. At one event, as Hazarika fervently addressed a gathered crowd, the sonorous call for Namaz echoed from a nearby mosque.
What followed was unexpected; Hazarika paused his speech, allowing a respectful silence to take over as the prayer continued. The crowd, a mix of Hindus and Muslims, watched in quiet surprise. This respect for their religious practice was new, and for many, deeply meaningful.
Such gestures were emblematic of the BJP’s strategic shift in Assam. This was part of a broader attempt to tap into the immigrant Muslim community, which had historically been skeptical of the BJP, viewing it through the prism of its national narrative that often seemed exclusionary.
The immigrant Muslim community in Assam, especially in constituencies like Nagaon and Karimganj, had faced a history of marginalization and suspicion. They were wary of political promises, having been at the receiving end of rhetoric and policies that singled them out.
However, the new approach by the BJP, marked by gestures of inclusivity and respect towards their religious practices, began to alter perceptions. This shift was not merely cosmetic; it was a calculated attempt to redraw the political alliances and affiliations in Assam.
As the BJP canvassed these areas, stories like Hazarika’s respectful pause during Namaz and Chief Minister Dr. Himanta Biswa Sarma playing with Muslim children of a nearby Madrasa spread quickly, bolstered by word of mouth and social media.
Discussions began within the communities about whether this new BJP was different from the one they had known. A substantial section of the immigrant Muslim voters, tired of being political outcasts, started to lean towards the BJP, drawn by promises of integration and respect.
However, this shift was not without its tensions. In Upper Assam, where sentiments against immigrant Muslims had historically been strong, the BJP’s new inclusive stance was met with skepticism and frustration.
The traditional voter base felt alienated and betrayed, perceiving this outreach to Muslims as a neglect of their own longstanding grievances and fears about immigration and cultural dilution.
Amid these complex currents, another demographic was quietly shifting its allegiances—the women of Assam. They too had taken note of the BJP’s inclusive campaign strategies. The rural women had been completely won over by the Arunodoi scheme, through which they received around Rs 1250 per month.
This has been revolutionary, giving them a newfound sense of empowerment, and the BJP’s outreach efforts that included addressing issues of healthcare, education, and women’s safety resonated with them. These issues had often been overshadowed by broader political narratives, but now they were at the forefront of campaign promises.
Meanwhile, the caste Hindu middle-class educated Assamese-speaking males found themselves at a crossroads. The inclusive approach, while appealing to many, felt like a betrayal to others who held on to the fears of cultural change. They viewed the BJP’s outreach to Muslims as a political maneuver that could compromise the cultural identity of Assam.
As the election progressed, the social fabric of Assam was being rewoven. The BJP’s strategy was a gamble—balancing outreach to a previously neglected community against the risk of alienating its traditional base. This strategy reflected a broader understanding that the political dynamics in Assam required a nuanced approach, recognizing the diversity and unique challenges of the state.
On election day, the air in Assam was thick with anticipation. The results would not just determine the political future of the state, but also signal the success or failure of the BJP’s experiment with social engineering.
Whether this approach would be a blueprint for other regions or a cautionary tale was yet to be seen, but one thing was clear: the political landscape in Assam had changed, and with it, the possibilities of what could be achieved through respect, inclusion, and understanding.
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