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Bharat is not vastly different from that of the Native Americans. Apart from having to constitutionally validate themselves, practitioners of indigenous OET systems have had to suffer exotification, misrepresentation, appropriation, stereotyping and exploitation in the very lands of their origin thanks to, among other things, 'tourism' and 'development', which have gradually pushed them into ever-shrinking enclaves where they can only hope to practise whatever remains of their way of life without interference or ridicule or 'modern scrutiny'. In fact, since such practitioners have to contend with the colonialised from among their own community as well as the State establishment, their ordeal is much more arduous but they have fewer sympathisers because they are supposedly part of the 'majority'. The harsh reality, however, is that such practitioners are a minority within a numerical majority, with the numerical majority itself being a colonialised global minority. This makes the practitioners of indigenous ways of life a micro-minority, who may perhaps be the last surviving members of their cultures and civilisations. To add to it, in order to demonstrate their ‘tolerance’ by virtue of being the 'majority', surviving indigenous global minorities are expected to remain mum about their histories. This is one of the lesser appreciated ramifications of modern constitutionalism, given its propensity to secularise history, which has a direct impact on education policy in general, and specifically on the shaping of curriculum. Not only is the past secularised to ostensibly further constitutional goals and morality, indigenous peoples are expected to silently accommodate the proselytising overtures of colonising OET systems in the present. The constitutional fiction that requires such accommodation on the part of indigenous peoples to their own detriment is that all OET systems are the same in their make-up and therefore, deserve equal treatment under the law. The net result is that non-Christian indigenous societies are left with no option but to subscribe to a secular identity and offer equal opportunity and space to the coloniser’s faith in order to demonstrate their commitment to liberal constitutional values. Clearly, the notions of a 'level playing field' are, to put it mildly, examples of dark legal fictions in view of the history of at least the last five centuries, ever since the dice was loaded against indigenous worldviews.
Deepak, J Sai. India, that is Bharat (pp. 148-150). Bloomsbury Publishing