By Gurnam Singh | Opinion |

While dates may vary, it is an undeniable fact that all major world religions have their origins within the last 3,000 years, which represents a tiny moment in not only the history of the human species but the natural world more generally. In this regard, one might regard all religions as relatively modern phenomena that emerged from polytheistic traditions and beliefs in multiple gods to what theologians refer to as classical theism. Broadly speaking this represents the belief in an omnipotent, omniscient, and benevolent deity who, through prophets or saviours, guides humanity away from sin, promising eternal salvation in the afterlife. This simple yet powerful formula, evidenced by the global reach of modern religious, has proven deeply appealing, especially to less educated and materially deprived populations.

Among other things, world religions are distinguished by their respective festivals. For instance, in Europe, the winter solstice, once celebrated for the return of longer days and more sunlight, became synonymous with the birth of Jesus Christ, now known as Christmas. Similarly, in India, an ancient harvest festival that has been celebrated across South Asia for millennia became associated with Hinduism and the legendary homecoming of Lord Rama, as depicted in the Mahabharata, after his victory over the demon Ravana. These transformations reveal how religions have appropriated and repurposed what were once universal, nature-based festivals. Indeed, the practice of cultural appropriation represents the more subtly ways in which religious colonialism has operated throughout history.

In contrast to religious nationalism, nature knows no boundaries. This universal quality of nature may have inspired Guru Nanak, the founder of Sikhism, to declare, “There is no Hindu, there is no Muslim,” emphasizing the oneness of all existence through the concept of Ik Oankar (Oneness). Similarly, Guru Gobind Singh, the tenth Sikh Guru, reinforced this worldview in his composition Jaap Sahib when he proclaimed “Ek Hai Anek Hai, Anek Hai Phir Ek Hai” (From the oneness emerge diverse forms, yet from diversity, we see the return to oneness). These teachings suggest that religion should unite rather than divide, celebrating the inherent unity of all creation.

However, throughout history, many festivals rooted in the natural cycles and seasons of our planet have been appropriated and transformed by religious institutions, losing their original significance in the process. What were once celebrations of nature and community, the cycles and rhythms of life have gradually, sometimes over hundreds of years, become overshadowed by religious dogma and sectarianism, distorting their meaning and limiting their relevance. This shift not only trivializes these festivals but also diverts attention from pressing social issues, such as violence against women, by framing them within restrictive religious narratives.

For example, if we focus on the Indian sub-continet, a melting pot of religious traditions, festivals like Vaisakhi, Diwali, Raksha Bandhan, Bhai Dooj, and Teej were initially connected to the natural rhythms of the Earth, such as celebrating the harvest, the bond of siblinghood, or the changing seasons. However, over time, Hinduism associated Diwali and Teej with mythological stories, thus transforming them into religious events tied to specific beliefs rather than universal human experiences. Similarly, Raksha Bandhan and Bhai Dooj, originally symbols of sibling affection, were rebranded with religious significance, stripping them of their broader cultural meanings. Even the Sikh community, known for its emphasis on equality and universalism, has turned Vaisakhi into a religious observance, overshadowing its earlier agrarian and seasonal roots.

The religious appropriation of these festivals has resulted in their marginalization by those of different faiths, reinforcing sectarian divides. Only a few festivals, like Lohri and Basant, have managed to retain some of their non-religious, seasonal significance. However, even these are increasingly at risk of being consumed by religious narratives. Moreover, some festivals are particularly problematic due to their association with behaviours that conflict with ethical and social values. Holi, for instance, has often been criticized for fostering unwanted behaviour, such as the forced smearing of colours, harassment of women, and unruly revelry. Associating such acts with religious observance not only trivializes serious social issues like consent and respect but also normalizes them under the guise of tradition. Those who celebrate Holi may overlook its darker aspects, while those who object on religious or ethical grounds are often marginalized.

Similarly, Raksha Bandhan perpetuates harmful gender stereotypes by reinforcing the notion that women and girls need protection, thereby symbolizing their inherent vulnerability. Indeed, this ritual reduces the relationship between brothers and sisters to a transactional one, where the brother is bound to protect his sister, implying that women are weak and dependent. This symbolic “protection” ignores the broader societal issues that women face, such as domestic violence, discrimination, and lack of autonomy, which cannot be addressed by a mere thread. Despite the narrative of love and care, the widespread legal disputes among siblings over property indicate that this ritual is often more symbolic than substantive. The way to address violence against women and girls is not to tie cotton threads on the arms brothers, but for men and boys to address the issue of misogyny, which is rampant in India!

There is a pressing need to reclaim these festivals from religious control and celebrate them in their original context as seasonal and cultural events. For instance, Lohri should be seen as a celebration of the end of winter and the resilience of the Punjabi spirit, embodied in the character of the legendry Dulla Bhatti, known as the Robin Hood of the Panjab, rather than through any religious lens. Vaisakhi should mark the unity of all those engaged in agricultural work and the satisfaction of a year’s hard work and the beginning of a new agricultural cycle. Bhai Dooj should symbolize communal harmony, and the winter solstice, often conflated with Christmas, should be a celebration of the end of long nights and the return of light.

By stripping away the religious overlays from these festivals, we can restore their universal appeal and ensure they reflect shared human experiences rather than narrow sectarian interests. This would also allow us to focus on real social issues, like gender violence and inequality and environmental degradation, rather than getting lost in the trivialization of these problems through religious rituals.

Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk

* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.

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