Abstract: Symbols are used in shaping up of public perceptions regarding power and identity. Symbols “as” power and identity play a significant role in building up political communication, serving as tool for mobilization, legitimacy, national integration, political consolidation. Symbolism plays a crucial role in shaping narratives, rhetorics, mobilizing voters, creating public opinions and influencing belief systems. It contributes immensely towards asserting dominance within a family, clan, tribe, race, community, state and nation as a whole. Symbols ranging from party emblems, attire, religious and cultural markers, currency and digital media imagery serves a tool for mobilization, communication, opinion formation and political legitimacy. Symbols signify belief, ideology but also serve as a medium for mass appeal often reinforcing socio-political divisions or aspirations. Symbols amplify authority and power. Symbol as power and identity reflects a country’s complex and diversified socio-political fabric in terms of religion, caste, region, ideology, etc. This paper explores how symbol as power and identity manifest in present day Indian politics and their impact on the democratic processes.
Keyword: Symbolism, identity-makers, power assertions, political consolidation.
Introduction
Symbols signify traditions and lore, tell a story, offer insights into beliefs, values and experiences of past civilizations. Symbols depict rich history, wisdom, indicate hidden meanings. Symbols transcend mere imagery, encapsulate profound significance and cultural heritage. The double headed eagle that traced its origin to Mesopotamia symbolized power and authority across civilization and centuries. The Swastika symbol symbolized kinship and well-being. In Vedic Mathematics, it represented consciousness. The Ramle bone fragments, the oldest known symbols, depicted spiritual significance. Therefore, symbols have a long history. The strategic deployment of symbols will remain central to shape political discourse and competition. Symbols will continue to reflect the dynamic interplay between tradition, history, religion, politics, modernity and power in the modern era. Symbols manifest through party emblems, attire, religious markers, caste identity, digital imagery, governance narratives, political iconography, party symbols, leader personas, even state-sponsored infrastructure projects. Where diverse cultural, religious, political and historical narratives intertwine, symbolism plays a critical role in consolidating authority, shaping collective identities and unifying certain sections of the society. It can also contribute towards polarization and rift within the society, making symbolism as a double-edged sword in the contemporary era.
Symbols serve as powerful instruments of identity construction and power assertion. Symbolism is used to develop narratives and serves as medium for national integration, political communication and mobilization. Symbols signify legitimacy and authority. It also serves as tools for mass appeal, often reinforcing socio-political divisions or aspirations. Symbol often play a critical role in comprehending the evolving nature of political power in the society.
In Indian politics as well, symbols play a crucial role in shaping public perceptions of power and identity. The interplay between symbols and politics reflects the country’s complex socio-political fabric. Society can be homogeneous or heterogeneous and can often be marked by diversity in caste, religion, region, ideology, language, ethnicity, etc. As India continues to evolve as a democracy, the strategic development of symbol is becoming more imperative and central to political competition and reconfiguration of the politics and the society, reflecting the dynamic interplay between tradition, modernity and power.
This paper explores how symbols manifest as power and identity in present day Indian politics and their impact on the democratic processes. The paper also examines the theoretical underpinnings and focusing on how symbols are effectively utilized as power and identity makers to reinforce political presence and impact.
Theoretical Framework
Clifford Geertz through the lens of interpretative Anthropology posits that symbols function as cultural texts that convey meaning and develop shared understanding of societies. According to Geertz, culture can be understood through its symbol and meanings. Cultural systems, especially religion are laden with a network of symbols that are being used to live daily lives. He is of the opinion that symbols guide action and relate to one another within culture. It helps to perceive how individuals see, feel and think about the world. The concept of symbolic power of Pierre Bourdieu conveys the idea that symbol serve as instrument of power and modes of cultural and social domination. Symbolic power uses discipline against another to confirm individual placement in social hierarchy. It is exercised to maintain social order across generations. He argues language can be used as a medium of power to pursue interest with the dynamics of power in the society. Ernst Cassirer in his “Philosophy of Symbolic Forms” highlights the role of symbol in building societal organization and political processes. His Philosophy of Symbolic Forms is departure from a transcendental inquiry into most diverse forms of symbolic expressions. He argues man is a symbolic animal. He believed that all forms of representation that human being use- language, myth, art, religion, history, science are symbolic. Antonio Gramsci through his hegemony theory has highlighted how state and ruling capitalist class use cultural institutions and symbols to establish ideological hegemony to maintain wealth and power in the capitalist societies. Power, dominance and leadership are the features of hegemony. Benedict Anderson through his “Imagined Communities” emphasized upon how through the usage of texts, book and media in vernacular creates solidarity, association and identity. He has highlighted the importance of national symbols, flags, anthems and rituals that help construct a sense of belonging and collective national identity. Similar trends are manifested in the Indian politics as well. Symbols have always acquired an accentuated status in the sojourn of Indian history, politics and society.
Methodological Approach
The paper employs a qualitative and interpretive methodology rooted in political theory, cultural studies and discourse analysis in order to investigate the role of symbols as instruments and embodiment of power and identity in Indian politics. The objective is to examine how symbols function both as instruments and manifestations of power and identity in Indian politics. The study is grounded in the traditions of interpretive political analysis, cultural semiotics and critical discourse theory. The paper employs textual, visual and rhetorical analysis as valid modes of inquiry into how political meaning is constructed, circulated and institutionalized. This approach aligns with the theoretical contributions of Clifford Greetz, Pierre Bourdieu, Ernst Cassirer and Antonio Gramsci. Their works conceptualized symbols as central to cultural reproduction of power, legitimacy and collective identity. The analysis focuses on a broad spectrum of symbolic practices including political iconography, leader attire, religious and regional imagery, rituals, infrastructural projects and digital media representations, etc. These are treated as cultural artefacts embedded in power relations and interpreted as sites where meaning is produced, contested and negotiated. Primary sources include public speeches, party manifestoes, government portals, visuals media and political campaigns. These are supplemented by secondary academic literature, media commentary, policy documents. This interpretive approach is not aimed at casual generalizations but at contextual understanding and theoretical insights. It seeks to uncover how symbols contribute towards shaping up of collective memory, ideological orientation and political mobilization in a heterogenous democratic context like India. The paper’s strengths lie in unpacking the deeper cultural logics and normative implications of symbolism. The study is an attempt to contribute towards understanding how political power is mediated through icons, images, rhetorics, attires and narratives. The paper significantly makes an attempt to show how symbolic practices sustain, subvert democratic norms, mediate popular consent and political realignments. The paper advances the field of political theory/analysis by situating symbolic action not at the margins but at the center of democratic contestation and legitimacy.
Symbols as Power and Identity
Indian political history and contemporary Indian politics has always seen the strategic use of symbols as power and identity. In my naïve opinion, symbols, in present times, have become more prevalent and crucial in shaping public perceptions and ideology. Symbolic representation has become a more pragmatic approach to yield political dividends and returns. It has minimized the need for palpable performance and governance. Symbols are now more a “veil of deceit” reinforced to survive electoral battles and outshine poll verdicts. It is a medium of attachment or connection with the populace. Symbols reinvoke emotion, create opinions and eventually gets translated into actions and verdicts. Indian political history has been deeply intertwined with symbolic representations from ancient empires to contemporary politics. Certain key symbolic representation includes the Lion Capital of Ashoka, an historic icon of sovereignty and justice that symbolizes state authority and the nation’s identity worldwide. The Tricolour flag and image of Bharat Mata embodies the spirit of nationalism to evoke a sense of patriotism and belongingness to the mother Earth and a means to unify diverse communities. Wars, for instance, as well have symbolic representation which has been used to reinvigorate nationalist fervor and create a sense of unity and belongingness. Religious and other cultural symbols such as temples, deities, religious attires and looks have often been used to create legitimacy and cultural continuity. History substantiates that leaders across political spectrums have utilized religious symbols to reinvoke a sense of association and arouse popular sentiments for political rewards.
Clothing and Political Identity
Attire is a potent symbol in Indian politics which mass leaders use to craft popular identity. The Khadi attire of Mahatma Gandhi created a sense of self-reliance, anti-colonial resistance and the swadeshi fervor. Jawaharlal Nehru’s achkan and the Gandhi cap reflected his modernist yet nationalist ideals establishing a unique people’s leader image. The popular Gandhi cap was revived by the Aam Admi Party (People’s Party) to symbolize grassroot activism and politics for the people. Indira Gandhi’s traditional cotton sarees reinforced her connection with the Indian culture and swadeshi sentiments while simultaneously projecting an image of a confident mass leader. In present times, Narendra Modi’s kurta and jacket attire has popularized the contemporary version of traditional Indian ethnic attire. It reinforces an appeal of a strong nationalist leader connected to Indian heritage who reflects a blend of modernity with Indian tradition. Regional leaders as well employ distinct attire to emphasize sub-nationalist identities. Mamta Banerjee with her simple white cotton saree makes an attempt to create an image of simplicity, austerity and grassroot linkages. Politicians like M.K Stalin often wear traditional veshtis to assert regional pride. Hence, clothing or attire is not just about personal style of clothing but a deliberate weapon of political branding and identity construction.
Political Iconography and Party Symbols as Identity and Power
Political parties in India are legally mandated to have symbols to facilitate electoral representation and participation. The symbols of political parties embody historical trajectory, ideological narratives and serves as an identity-marker for the electorates. These symbols become more than just markers rather they transform into instrument of power, influencing the psychology of the voters and loyalty. These icons go beyond mere visual identity. They invoke deep-rooted emotions and memories influencing voter’s perception and sense of loyalty. The Indian National Congress uses the symbol of hand, that reflects the idea of secularism, inclusivity, omnipresence and historical continuity. The symbol of lotus as used by Bharatiya Janata Party signifies purity and nationalism or Hindu cultural ethos. The Aam Admi Party with its symbol of a broom resonates the local aspirations and serves as a metaphor for cleansing corruption embedded in the society. However, these icons are just symbolic metaphors that convey their reason of being.
Identity as a symbol in Politics
Employing identity in Indian politics extends beyond party affiliation and attire. The heterogeneous composition of the Indian social structure in terms of caste, religion, language, ethnicity, etc. has made identity-based mobilization a persistent feature of political strategy. Identity-based mobilization has acquired a significant position in shaping electoral dynamics and governance since independence and helps to consolidate vote banks and shape political narratives. During the early years of independent India, the Indian national Congress under the stewardship of Jawaharlal Nehru, pursued a vision of secularism and socialism attempting to integrate diverse communities under a common identity. The reorganization of the states on the line on language as the basis for integration highlighted the role of language as an identity-marker in Indian politics. During this period regional parties had also gained prominence. The Dravidian movement in Tamil Nadu during the sixties, led by the Dravidian parties such as DMK and AIADMK emerged as a powerful assertion based on linguistic identity challenging the imposition of Hindi as the official language and the Brahminical dominance.
Caste-based identity politics has remained a significant component of Indian politics. The Mandal Commission Report of 1980 and its implementations in the 1990s by the government of V.P. Singh institutionalized caste-based reservation policy in education and employment, emphasizing the role of caste as an identity-maker for political mobilization. Caste has remained a most influential symbol in Indian politics, especially in states like Uttar Pradesh and Bihar. Caste driven voting patterns are very prevalent in Indian politics. Political parties such as Bahujan Samaj Party (BSP) explicitly exploits Dalit as an identity. It uses Elephant as a symbol to signify strength and resilience. Mayawati, the leader of BSP, uses strategically her own identity to symbolize empowerment for marginalized communities. Caste is also used in forming pre and post alliances. The use of surnames, imagery of social justice warriors like Dr. B.R Ambedkar are used for caste-based mobilization. Parties like Samajwadi Party, Rashtriya Janata Dal mobilizes the other backward classes (OBC) to mobilize and consolidate vote banks. Bharatiya Janata Party and its affiliates has redefined political symbolism by intertwining national identity with religious ethos.
Language and Regional Identity as symbols
Language and regional pride are significant identity symbols in Indian politics. States with strong linguistic identities such as Tamil Nadu, West Bengal and Maharashtra has through time immemorial witnessed parties using language to reinforce sub-nationalism and existential credibility. The Dravidian movement in Tamil Nadu led by parties like DMK and AIADMK has long used the Tamil language and identity as a symbol of cultural and political assertion. Regional identity markers such as festivals, birth and death anniversaries, local folk traditions, historical figures are employed to evoke association with the populace and strengthen political narratives and credibility. The renaming of cities and states, promotion of regional vernaculars as medium of instruction in educational institutions, demand for special status for certain parts are all symbolic regional identity-based politics.
Religious and Cultural symbols in Indian Politics
Religious and cultural imagery have been used extensively in Indian politics to create, expand and consolidate support base by political institutions. Communities also use religion to create and superimpose their communal identity. Religion and cultural symbols are also used to consolidate ideological position in the society. The flaring of saffron flag, construction of temples, raising slogans like “Jai Shri Ram” are some of the symbolic gestures that are employed to reinforce cultural identity and arose nationalist sentiments. These strategies are used extensively by BJP as mobilization strategy to gradually saffronize the political map of India. Conversely, parties like the All India Majlis-e-Ittehad-ul-Muslimeen use Islamic identity to assert minority identity, rights and representation. The Trinamool Congress in West Bengal highlights Durga puja celebrations while simultaneously emphasizing Eid gatherings to appeal to both Hindus and Muslim voters. The Indian National Congress uses the imagery of Mahatma Gandhi to assert its commitment to secularism and non-violence. The Indian politics has witnessed rise of Hindutva during the late 1980s with the Ram Janmabhoomi movement and the demolition of the Babri Masjid mosque in 1992. The BJP capitalized on Hindu nationalist sentiments to consolidate and widen its support base in the country and gradually emerge as a power to reckon with. The Gujrat riots of 2002 further reinforced religious polarization and consolidation of Hindutva politics.
Religious identity markers are utilized during election campaigns through leaders visiting temples, mosques, churches and gurudwaras to assert their religious identity, association and affinity. The strategic timing of religious processions, chants, celebrations, speeches further highlight the role of religion as a potent political symbol. Thus, religious and cultural symbols are instrumental in constructing narratives of inclusion or exclusion depending on the political agenda. In recent years, Indian politics has acquired a revert dimension from an aspiration for performance, positivity, populism into a blend of religion, language, caste, culture and regional aspirations.
Digital and Media Imagery as Political Symbols
In the digital age, symbolism has extended to social media and visual propaganda. Hashtags, memes, digitally altered images serve as contemporary political symbols that influence political communication and socialization and formation of public opinion. Political rallies and speeches are heavily orchestrated with visuals and jargons to manipulate public opinions and introduce shift in political ideology. The use of grand stages, mega rallies, chants projects grandeur, generates sense of affinity, celebration and positivism. Use of jargons like #Maibhi Chowkidar, Sabka Saath Sabka Vikash, Aam Admi, etc. are used to create an image of mass leader and encourage popular grassroot participation. Wearing traditional dresses during rallies, gatherings by the political leaders to establish affinity with the state population and orchestrate display of respect for tradition, local culture and history are also some of the symbolic representations of popularity in the political arena. Initiatives like Digital India and Make in India employ modern visual symbols to project a progressive national identity aligning with the aspirations of a self-reliant, young and technologically advanced India.
Regional Satraps and the use of symbolism
Religion leaders in India rely on symbolism to assert their political identity and mobilize support. Mamata Bannerjee in West Bengal invoke the spirit of Bengali sub-nationalism, emphasizing the cultural icons like Rabindranath Tagore, Subhash Chandra Bose while resisting BJP’s nationalist rhetorics. K. Chandrasekhar Rao in Telangana use Telangana pride and statehood movement as his symbol of representation and governance. M.K Stalin in Tamil Nadu uphold the Dravidian identity challenging imposition of Hindi as the national language and also resisting BJP’s fundamentalist politics. Leaders like Arvind Kejriwal has used corruption as a major symbolic representation to come to power positioning itself as anti-elitist reformers.
State-sponsored Infrastructure and Monumental Politics
Monuments, statues and infrastructural projects acts as a symbol of power and identity. The statue of Unity for instance dedicated to veteran leader Sardar Vallabhbhai Patel stands as a symbolic representation of nationalist pride, unity in diversity, integration and hegemony. Similarly, renaming cities, streets, building, bridges, projects reflect cultural and political regeneration and realignment- such as the renaming of Allahabad to Prayagraj reinforces identity-based narratives and alignment. It reinforces the nationalist identity. Mega projects, renovation, grand statues and monumental construction reflects assertion of political power and national resurgence.
The building of grand infrastructure like Central Vista project serves as a testament to state hegemony as well as independence and rejection of foreign rule and relics. The construction of Ram Temple in Ayodhya was a powerful symbolic projection of religious resurrection, nationalism and reinvoking religion as a potent symbol or weapon for political consolidation. The Kashi Vishwanath Corridor exemplify a symbolic amalgamation of history and religion and an attempt to establish strong religious and national identity. These numerous projects over the ages are a symbolic link between modern governance and deep historic roots and heritage with grand representation of national pride and identity.
Leader Persona and Political Representation
The personality of the political leaders plays an enormous role in consolidation of vote bank and support base. It plays an immense role in increasing the popularity of the leader and the mass acceptance of the political party. Their personality is crafted with meticulous symbolic representation as mass and grassroot leaders to woo people for expanding support bases and triumph elections. Door-to door campaign, rallies, marches, gatherings are arranged to spread the aura of the prospective leader. The image of Prime Minster Narendra Modi is to a great extent a creation of the media that projected him as the self-made nationalist leader. His application of symbolism in creation and consolidation of his political presence aligns with the narratives of a strong national and global decisive leader. Similarly, leaders like Sonia Gandhi or Rahul Gandhi have attempted to create an image of grassroot pro-people leader through their janjagaran Abhiyaan (mass-awareness campaigns) and padayatra (countrywide marches) as well as through simplified rhetorics. The representation of leaders is mostly symbolic. It can be populist, pro-poor or elitist.
Modi’s Use of Symbolism and Identity
In recent times, Indian politics has seen large scale usage of symbolism and identity-markers. Prime Minister Narendra Modi has effectively and efficiently employed symbolism and identity to carry forward the mission of saffronization. His participation and association with traditional Hindu symbols such as performing religious practices and ceremonies such as the Ganga aarti, temple visits and the laying of the foundation stone of the Ram Temple in Ayodhya reinforces his connection with the Hindu religious, cultural and nationalist sentiments. Modi’s usage of nationalistic imagery such as the slogan of “Atmanirbhar Bharat” (self-reliant India) and initiatives like Make in India to foster a sense of self-sufficiency and national pride. He also undertakes mass outreach programmes such as “Mann Ki Baat” through which he tries to directly connect with common masses and craft out an image of accessibility and commitment to grassroot governance. Besides, his speeches revibrate a message of respect for historical and cultural pride positioning himself as a leader who have the capability to restore India’s past glory and retain the rich cultural heritage. His strong online presence through various platforms, carefully crafted images, messages and hashtags like “Modi hai to mumkin hain” (with Modi everything is possible) resurrect his image as a transformative dependable trustworthy pro-people leader. Visual images such as performing holy rituals, appearing in traditional attires during cultural festivals or his physical demonstration of strength through yoga events further reiterates his connection with different bases of political support. His symbolic gestures such as meditative retreats in the Himalayas or in the Vivekananda Rock Memorial helped in sculpting his image as a spiritual nationalist. His public gestures such as sweeping the streets during Swachh Bharat Abhiyan reinforces his effort to represent himself as a grassroot leader who believes connecting with the masses and eschewing the elitist culture. The symbolic strategy of naming policies and development schemes such as Swachch Bharat mission (Clean India Mission) and the Jan Dhan Yojana (mass financial inclusion) further conveys the intention of the system to take cognizance and acknowledging the contributions of the veteran leaders and the inclusive nature of the government.
The central vista re-development project and the Vande Bharat trains are projected as modern symbols of India’s progress under his leadership. The projects are physical embodiments of a “New India” vision strengthening his political brand. Prime Minister Narendra Modi and many other ministers participated and associated themselves with grand Hindu religious congregation, the Maha Kumbh. In India about 79.8% of the population are Hindus. India is a home for Hinduism. The Maha Kumbh Mela highlighted their affinity for India’s spiritual and cultural heritage in order to project their connection with Hindu traditions so as to strengthen their base among the religious voter base.
Modi’s frequent visits to foreign countries, high profile meetings and collaboration and global associations is a significant symbolic gesture emphasizing India’s growing global presence and influence. Emphasizing the importance of yoga in the global arena can be considered as significant symbolic effort to harness the strategic use of soft power. This strategic and symbolic use of traditional, modern and digital symbols ensures survival in the contemporary political discourse. Besides, creating an emotional and ideological appeal which plays a crucial role in generating public support and ensuring electoral dominance. These representation shape political discourse, realignments and reconfigurations.
Comparative Perspective: Symbolism in the Vajpayee and Modi Eras
Though symbolic repertoire of the Bharatiya Janata Party under the leadership of Atal Behari Vajpayee and Narendra Modi operated within the Hindutva ideological framework, their deployment of symbolism differs in tone, technique and political functions (Jaffrelot, 2007; Hansen, 1999).
Vajpayee’s symbolic style reflected moderation, poetic nationalism and democratic accommodation. His imagery grounded in Gandhian simplicity and civilizational continuity projected him as a gentle nationalist person. Initiatives like the 1998 Pokhran Nuclear Test were couched in the language of sovereignty and scientific progress not populist spectacle (Gupta, 2005). Slogans like ‘Jai Jawan, Jai Kisan, Jai Vigyan’ resonated a balanced inclusive vision of nation-building. Even his religious references such as “Ram-Sita-Ram” maintained ethical familial undertones along with dharmic values over political identity (Nanda, 2009).
Modi’s regime marks a paradigm shift: it is visual and visceral. His leadership is constructed through omnipresent imagery, digital amplification and ideological saturation (Sardesai, 2015, Schroepfer, 2020). Modi integrates religious symbol into statecraft with unprecedented intensity. The use of “Jai Shri Ram” as political battle cry illustrates this shift. The chant has transformed from a devotional phrase into a politicized cry of majoritarian assertion (Basu, 2020). The omission of “Sita” is telling: it masculinizes and politicizes the symbol of Ram, aligning with Modi’s image of Karmayogi civilization strongman (Jaffrelot, 2021).
Where Vajpayee used symbols to soften Hindutva and build coalition, Modi uses them to harden ideological consolidation reinforcing a hyper-visible nationalism (Banerjee, 2018). This symbolic shift signifies broader transformation: from a party seeking legitimacy in a pluralist polity to a one asserting dominance. The journey from “Ram-Sita- Ram” to “Jai Shri Ram” encapsulates a deeper transition from symbolic moderation to symbolic mobilization, from spirituality to spectacle and from plurality accommodation to majoritarian consolidation. In this new order, symbols are no longer ancillary to politics- they are its primary instruments. Slogans, attires, etc. are not peripheral to politics-they are now politics.
Conclusion
Symbols are not just instrument of power and identity but rather they also serve as potent mechanisms “as” power and identity. Symbolic representation has become a significant medium to exercise and exert power and dominance. It has become a potential means to generate opinion, garner support and ensure legitimacy. The deployment of the strategy of symbolic representation in present time is a very important means of consolidation that is shaping Indian politics to a great extent. In fact, use of symbol as power and identity is a significant method that has been adopted at the global arena as well. Political symbolism and its manifestation have been since time immemorial effectively utilizes symbols and identity-markers to direct the political discourse and reinforce political presence of parties and leaders. It is significantly contributing towards reconstruction and deconstruction of regimes. It is not merely institutional but also cultural and psychological. It creates narratives, imagery, memory and moulds ideology. As India is navigating through an era of revived heightened identity politics, with passage of time the contest over different forms of symbols will only intensify. Hence a critical scholarly engagement with regard to how symbols are deployed as manifestation of power and identity is crucial and necessary. Its manipulation can unify, divide mobilize, pacify, empower and disenfranchise the populace. Skilled political actors not just represent history but also creates it. Symbols are crucial in shaping history and the very course of the future of democracy.
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