Suhail Khan
The recent objections raised by the Mutahida Majlis e Ulema (MMU), a prominent conglomerate of Islamic religious organisations in Kashmir Valley, against government mandated Vande Mataram singing competitions might have brought the delicate intersection of faith, nationalism and civic life into public debate.
The MMU argued that singing Vande Mataram is un-Islamic, citing concerns that the song’s devotional undertones conflict with the Islamic principle of Tawheed, the absolute oneness of Allah.
According to the clergy body, participation in such activities risks diluting core theological beliefs and compels Muslim students into expressions that they view as religiously problematic. This stance is not new. Similar debates have surfaced repeatedly across India, especially in regions where religious identity remains deeply intertwined with social consciousness.
Yet, running parallel to this theological objection is another, equally significant narrative unfolding on the ground.
Despite the reservations articulated by the MMU, students across Jammu and Kashmir participated enthusiastically in the Department of Information and Public Relations (DIPR) organised Republic Day 2026 competitions, which included essay writing and Vande Mataram singing events. These initiatives were explicitly designed to encourage creative expression, constitutional awareness and a sense of collective national belonging among young citizens.
The essay writing competition, themed “My Constitution, My Pride”, was held for students below the age of twelve. Kavya Singh secured first place, followed by Annaya Mahajan and Arwah Rafiq. The theme itself is telling. It focused not on symbols alone, but on constitutional values, rights and duties that bind a diverse nation together. In many ways, it reflected an attempt to anchor patriotism in civic consciousness rather than emotional rhetoric.
Similarly, the Vande Mataram singing competition, conducted across age categories below twelve and between twelve and eighteen years, witnessed wide participation. In the Jammu division, Arishi Gupta and Nandani Thakur emerged as winners in the junior category, while Mayukhi Sharma from Katra topped the senior group. District level winners were also felicitated in Baramulla by District Magistrate Minga Sherpa, underscoring the administration’s effort to ensure inclusivity across regions.
The winners were formally honoured during the seventy seventh Republic Day celebrations and the Beating Retreat ceremony at MA Stadium in Jammu, giving the events symbolic visibility and institutional endorsement.
What makes this moment noteworthy is not merely the disagreement between religious leadership and the state, but the agency displayed by students and families themselves. Participation levels suggest that a large number of young people and their guardians did not view these competitions as an infringement on faith, but rather as civic and cultural activities linked to national life. For them, engagement appeared voluntary, expressive and rooted in a broader understanding of belonging.
This does not negate the theological concerns raised by the MMU, nor should such concerns be dismissed lightly in a plural society. Religious freedom and conscience are constitutional guarantees. However, the episode reveals a generational shift in how identity is negotiated. Many students seem increasingly capable of distinguishing between religious belief and civic participation, between personal faith and collective national expression.
In Jammu and Kashmir, a region long shaped by political uncertainty and identity anxieties, this distinction carries particular significance. The willingness of students to participate in constitution themed essays and patriotic cultural programs indicates a growing confidence in negotiating multiple identities without perceiving them as mutually exclusive.
The larger lesson here is not about enforcing symbols, but about fostering choice, dialogue and respect. Patriotism that grows through creativity, education and voluntary participation is far more resilient than patriotism imposed through compulsion. Equally, religious institutions retain moral authority when they engage society through persuasion rather than prohibition.
What this episode ultimately reflects is a quiet but telling reality. Many students have already made up their minds. They see their nationality, their constitutional citizenship and their future aspirations as central pillars of their identity, not as rivals to faith, but as parallel commitments they are willing to navigate on their own terms.
