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To counter Hindutva vigilantism,

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Every passing week, in one part of the country or another, we Indians seem to underscore the validity of American civil rights champion Martin Luther King’s profound observation: “The ultimate tragedy of mankind is not the brutality of the bad, but the silence of the good.” To encourage the good to speak out against the vigilantism sweeping the country in its many menacing forms, India urgently needs a movement to rally them.
The need for such a movement was on display last week in Ghaziabad in the National Capital Region, just about 25 km from the residence of Prime Minister Narendra Modi. After a five-year courtship, a Muslim man and a Hindu woman were getting married under the Special Marriage Act, 1954. Neither had changed their religions and the marriage was blessed by both their families.
Yet, activists of the Bajrang Dal, Hindu Raksha Dal and Dharam Jagran Manch descended on the woman’s house. They denounced the marriage as an instance of “love jihad”, a term used by Hindutva groups to accuse Muslim men of marrying Hindu women for the sole purpose of converting them to Islam. They created a ruckus for five long hours, provoking the police to lathicharge them. In protest, they blocked traffic on the roads nearby.
It is unlikely that the Hindutva vigilantes would have had the audacity to interfere in the personal affairs of two individuals had they expected resistance from fellow citizens.
Ghaziabad is not a remote, parochial place. It is definitely home to a large number of people who believe that an interfaith marriage is a personal choice, not a case of love jihad. But such citizens cannot or do not resist fundamentalist groups because they lead individualised lives, isolated from others who share their opposition to these attacks on freedom. There is no way to rally them against the bullying of Hindutva groups.
The organised vigilantism in India is aimed at ensuring Martin Luther King’s Good Citizen is silenced or paralysed into inaction. Most often, the good feel that it is futile to imperil their own safety by opposing a pack of vigilantes. From this perspective, the inaction of the good is structural – and it has been compounded by Hindutva’s rise over the past three years.
This is borne out by the fact that the three subjects that most agitate the Hindutva vigilantes – cow slaughter, love jihad, religious conversion – have long roots. Riots over cow slaughter date back to the late 19th century, as do allegations against Christian missionaries using fraud to convert people. As for the claim of “love jihad’, India’s first major communal riot after Partition, in Jabalpur in 1961, was triggered by a Hindu woman eloping with a Muslim man.
Hindutva vigilante groups have never seemed as brazen as they have since the Bharatiya Janata Party swept to power in May 2014. Most of these groups are either affiliates of the Rashtriya Swayamsevak Sangh or ideologically influenced by it. The fact that the RSS-BJP rules as many as 19 states, besides running the central government, has emboldened the vigilantes. They believe that their violence is tacitly approved by their political masters, who will intercede on their behalf with the administration if it has the temerity to act against them.
This change in India’s political architecture has had a chilling effect even on those citizens who would at least want to urge the state to crack down on Hindutva vigilantes. They feel they cannot, as individuals, confront the merchants of hate who are organised, armed, and enjoy immunity from state action.
Since the silence of these citizens is a structural problem, it can be overcome only through a movement aimed at creating a network of individuals deeply perturbed by the increasing tendecy of Hindutva groups to fan religious hatred, squash freedom and subvert the rule of law.
It is clear that these vigilante groups have a clear aim in raising the bogey of love jihad, cow slaughter and apostasy: to achieve the RSS’ dark dream of a Hindu Rashtra. Religious identity is primordial, but it ebbs and flows. In times of social conflict, however, its appeal is irresistible. This is why Hindutva groups seek to create a social atmosphere where religious communities are perceived to be in permanent conflict. By convincing Hindus that they are under siege, these groups aim to win more recruits, and votes, to their cause.
Thus, Christian priests singing Christmas carols are accused of attempting religious conversions and beaten mercilessly – as happened in Madhya Pradesh earlier this month– to convey to Hindus that they face a dire demographic threat. A Muslim-Hindu marriage like the one in Ghaziabad becomes a collective insult to Hindus because women have been held up as a symbol of the honour of their communities.
To create a situation where communities seem to be at war with each other, it is essential for individuals to be denied their freedom to choose. The vigilantes insist a Hindu girl must abandon her love for a Muslim boy in her community’s interest, just as is expected of people in times of war.
If the Hindu woman refuses to play along with their demands, the Hindutva groups attempt to portray her as being too naive to fathom the wiles of her partner, who, in the manner of the archetype Muslim, is accused of feigning love only so that he can convert her. Their attempt to disrupt the wedding is Ghaziabad was an attempt to emphasise that the Hindu woman’s decision to marry a Muslim man was not only a trap but an anti-Hindu act, a betrayal of community.
Similarly, Adivasis choosing to become Christian are projected as having to have rejected Hinduism, not matter that many indigenous groups are animistic and do not think of themselves as Hindu to begin with. Much like the Hindu woman marrying a Muslim man, people who convert to other religions are infantilised: since they are deemed incapable of voluntarily choosing their own faith, they are criticised as having converted for material gain.
In the current climate of Hindutva hatred, it isn’t just Adivasi converts or Hindu women marrying Muslim men who are suspect. Every critic of Hindutva represents the fifth column in the war between Hindus and the rest. The critics are, to quote Union minister Anantkumar Hegde, “people without parentage or who don’t know their bloodline. They don’t know themselves.”
Hindutva groups, therefore, believe that they have the responsibility to make them realise who they are: Hindus of the kind Hindutva demands. The right of the individual to define himself is subjugated to the demands of the community as defined by Hindutva. With this comes codes about how to dress, what to eat, which films and books to shun. It is the vigilantes’ duty to implement these multifarious, forever multiplying codes. This sense of duty drives Hindutva groups to subvert the rule of law in the course of their mission, safe in knowledge that illegality is sometimes necessary if community is to be protected.
The state’s abdication of its duty to act against these criminals makes it imperative for India to start a movement against the insidious forms that vigilantism has taken. Some people believe that Hindutva groups are becoming increasingly brazen because they enjoy societal sanction, but this perception is the consequence of citizens being terrorised into silence. The Good Citizens must rally together in solidarity to voice their opposition to these acts of illegality.
Such solidarity was precisely why the anti-corruption movement of 2011 had such resonance. It was not a spontaneous upsurge, but crafted through the ingenuity and zeal of civil society activists. In his book India Social, Ankit Lal describes how social media was used to recruit volunteers for the movement and to rally them behind the Aam Aadmi Party in the 2013 state election in Delhi. Citizens angered by corruption were given a platform to build group solidarity around an issue they were individually agitated about but had not raised their voices against – until then.
As we ring in 2018, Indians should think of crafting a movement whose slogan could be: “Fight hatred, save freedom, preserve the rule of law.”
(Ajaz Ashraf is a journalist in Delhi)


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Opinion

Some baffling decisions of the SC

The Kashmir Monitor

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By Manini Chatterjee

Of the three pillars of the state, the judiciary has always evoked much greater respect from ordinary citizens than either the legislature or the executive. Since the legislature comprises elected representatives of the people, we — the people who elect them — feel justly entitled to criticize them at will. The executive, similarly, is more often pilloried than praised when it fails to deliver on its many promises.

The judiciary, on the other hand, has usually been treated as a hallowed institution. Judges, unlike politicians, are seen not only as wise but also possessed of thinner skins. The fear of being hauled up for contempt of court (what construes contempt remains a mystery to most of us) acts as a deterrent to commenting on the judiciary.

 

But that silence was broken last year. And not by an irreverent media or crusading activists or outspoken lawmakers. It was members of the highest judiciary who dealt the blow, coming out with home truths whose reverberations have yet to subside.

On January 12, 2018, the then four senior-most judges of the Supreme Court — J. Chelameswar, RanjanGogoi, Madan B. Lokur and Kurian Joseph — held an unprecedented press conference in the capital. In the course of the press conference, they revealed the letters they had written to the then Chief Justice of India, Dipak Misra, questioning his style of administration and the manner in which he allocated cases to difference benches of the court. Expressing dismay at the CJI’s refusal to address their grievances, they said, “Unless the institution of Supreme Court is preserved, democracy won’t survive in the country.”

That press conference, which alluded to government interference in the workings of the court, was not a one-off affair. Soon after, in separate letters to the CJI, J. Chelameswar and Kurian Joseph expressed concerns about the judiciary’s independence in face of the executive’s encroachment.

But what made waves in circles well beyond the judiciary was RanjanGogoi’s speech on July 12 to a packed auditorium in Delhi.Delivering the RamnathGoenka memorial lecture, Gogoi spoke at length on the “Vision of Justice” and the role of the judiciary in upholding constitutional ideals.

In the course of the lecture, he quoted an article from the Economist which said, “…independent judges and noisy journalists are democracy’s first line of defence.” Gogoi went on to say, “I agree but will only suggest a slight modification in today’s context — not only independent judges and noisy journalists, but even independent journalists and sometimes noisy judges.” Those words made headlines then and have been quoted frequently since.

Pointing out that the judiciary had been endowed with great societal trust, he said, “This very fact gives it its credibility and this very credibility gives it its legitimacy… I will only say that if it wishes to preserve its moral and institutional leverage, it must remain uncontaminated. And, independent. And, fierce. And, at all times. A chain is only as strong as its weakest link. So is an institution.”

Gogoi’s speech was remarkable because he was in line to be the next Chief Justice. In fact, many feared that he had risked his career with that speech and the government might not elevate him to the post of the CJI after Dipak Misra retired.

Those fears were belied. Gogoi became the Chief Justice of India in early October. But, truth be told, hopes that a feisty judiciary would force more transparency on opaque and questionable executive decisions have also remained unfulfilled.

Some of the Supreme Court’s decisions, such as in the case relating to the removal of the Central Bureau of Investigation chief, has left even retired judges puzzled.

On October 23, the government conducted a midnight raid on the headquarters of the CBI and seized a whole lot of material related to pending investigations. It then summarily removed the CBI chief, AlokVerma, from his post. Since Verma had been appointed by a three-member selection committee (comprising the prime minister, the leader of the largest Opposition party and the CJI), he contended that only that committee could remove him — and not the central vigilance commissioner. Verma moved the Supreme Court with alacrity against his arbitrary removal.

The apex court chose not to adjudicate on the removal. Instead, it appointed a retired Supreme Court judge, A.K. Patnaik, to supervise a CVC probe into the allegations of corruption levelled against Verma by his bête noire, the then CBI special director, Rakesh Asthana. It directed the probe be completed within two weeks. The three-judge bench of Gogoi, Sanjay KishanKaul, and K.M. Joseph passed no strictures against the manner in which the raids were conducted by the government nor asked why and what materials had been seized.

Although the probe was completed in two weeks and the report presented to the court, it was not till January 8 that the judges delivered their verdict. On the face of it, the verdict was a victory for Verma. It said that only the three-member selection committee could transfer or divest Verma of his powers, and not the CVC or the Centre.

Again, puzzlingly, it passed no strictures against the government for removing him in the manner it did. Instead, it asked the selection committee to go through the contents of the CVC probe report and decide in a week whether Verma should be exonerated or indicted.

The government convened a meeting the very next day and less than 48 hours after he was reinstated as CBI chief, Verma was once again given marching orders. The CJI had recused himself from the panel, and appointed the judge, A.K. Sikri in his stead. Sikri and the prime minister, Narendra Modi, voted to remove Verma while MallikarjunKharge dissented.

What followed has been extremely unflattering for the apex court. A.K. Patnaik, the judge who had supervised the CVC probe, told The Indian Express that “[t]here was no evidence against Verma regarding corruption”, that the decision to remove him was “very very hasty”, and that the committee “should have applied their mind thoroughly, especially as a Supreme Court judge was there.”

Speaking to The Telegraph, two highly respected former Chief Justices of India also expressed misgivings on the way the committee took the decision without giving Verma a chance to present his side of the case. Former CJI, T.S. Thakur, underlined that if a decision was being taken on the basis of an adverse report against an individual, that individual must be given an opportunity to present his point of view. “If that process has not been followed… then any decision based on such adverse findings will be contrary to the principles of natural justice.”

Another former CJI, R.M. Lodha, said much the same thing: “He (Verma) needs to be heard. Ordinarily, he should be heard. Principles of natural justice deserved to be followed.”

In other words, the Supreme Court’s failure to explicitly state that Verma should be given a hearing violated the principles of natural justice.

Similarly, a CJI-headed bench’s verdict on the Rafale deal has also raised eyebrows. While the government, understandably, has hailed the verdict as a “clean chit”, the detailed review petition filed by ArunShourie, Yashwant Sinha and Prashant Bhushan points out how the “the government has blatantly misled the Hon’ble Court and the Hon’ble Court has grossly erred in placing reliance on false averments in the note not even supported by an affidavit.” In layman’s language, it questions the touching faith the apex court placed in the assertions of the government in spite of evidence to the contrary.

The Supreme Court collegium’s decision to appoint two judges to the apex court after retracting an earlier selection of two other judges is the latest controversy to hit the judiciary.

The CJI, reportedly, is “very upset” over the “media leaks” on the collegium’s functioning. Last week, he also advised the advocate, Prashant Bhushan — who wanted the government to disclose the names shortlisted by the search committee for the post of Lokpal — not to “look at things from a negative point of view” and to “be positive” instead.

That is fine advice from a spiritual guru. But advocating such a course in today’s India can also be construed as unquestioning faith in a majoritarian government’s intents and actions. The apex court has baffled us on many counts in the last few months. But that someone who spoke in praise of noisy judges and independent journalists should now worry about adverse media reports and negative attitudes to the government is, perhaps, the most bewildering of them all…

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Opinion

Growing menace of corruption

The Kashmir Monitor

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By Tawfeeq Irshad Mir

“One who listens to truth is not less than one who utters the truth”

With glued memories of my infantile period, hardly I could retrieve the surroundings and the events happening around, Brought up in a very small village “Goripora” in Sopore town of Kashmir, a village with meticulous presence, conscious, a mixture of intellect and a think tank of its own, whenever I revert my memory lane through times, I find myself in the nap of my grandfather, an image of an old man enveloped in “chadar” yet young by mind, he was the then head of village, people of all ages enjoyed his presence, igniting the debate pertaining to different issues, being the head of the village, so mostly revenue matters were discussed and the consistent content of all debates used to be “corruption” the word that recurrently vibrated my neurons and propelled me as to what is this corruption all about, initial understanding was like this, “to get your work down, have a chicken to please” and sometimes “the person inflated the pocket to get the work down” in common Kashmiri language, you might have encountered the word most frequently “channel, like the person has channel,designated to corruption. As being in rural area, the incentives for corruption used to be” chicken “an apple box” sometimes red beans “probably due to lack of money as people used to exchange their daily needs rather than money. As I grew up, exposed myself to the environment, what I found was interesting, now an updated version of corruption :every now, people discussing the scourge of corruption, as like a curse, preferably in revenue department, to have an income certificate, an amount of 2 to 3 hundred rupees was a prerequisite, with the time I found people paying huge amounts to get their land acquisitions settled, even to get a driving licence, driving skill hardly mattered, as the time passed by, now the word “corruption” was a constant encrypted into the minds of people, a peculiar picture of engulfing in corruption was most obvious from electricity department, then it was not digitalized, the new house holder enjoyed the bless even without registration by simply paying a meagre amount to officials in the department. “Not a single institution is prone to corruption” but it’s deleterious effects on education and recruitment system “has perturb and monstrous consequences. As I observed during the years, it was evident during the board exams, every one among us might have witnessed the special privilege being offered to some students in the examination Hall, a corruption of intimate level, eventually with the enlightenment of newspapers, social media, the youth Began to lay their repercussions on corruption pertaining to selection process whether it be for further education or selection of job process, like the ‘x’ person got selected because the said person had paid a huge amount for it, it swept the general consensus of youth, dredging them to denial resorting to premature statements that “now this education is futile as you won’t get any things unless you don’t have enough money, there is no place for poor fellows, we can’t continue with this” and the consequence was such that many talented ones dredged in drug dependency, heralding their further education.

 

Here I am talking about corruption on the local level, attached to the ground where I am the self-observant of this scourge, many a times I have been a part of discussions locally regarding this remorse, but in an alienated elite.

Social networking sites are filled with tons of data regarding corruption, gallons of ink have been spent on news papers to reflect this horror, while everyone apparently and seemingly attacking the subsequent political discourse and the concerned administrative systems,

“I have a virtual opinion, I believe, “every human being has encoded traits, and has a natural tendency to express these traits, both positive and negative as like in all other animals, but the best thing about humans is to differentiate between right and wrong and the ability to direct their energies toward humanity, that’s why called humans, but one’s the person is exacerbated by materialistic influence, the person tends to express the negative trait to fulfil the Ill designed desires, and simply the person who endorses or resorts to such mischievous act of corruption, the person is engulfed my this wild trait “
Now what astonishes me the most,” while everyone seemingly denigrates this scourge, then who supports it, I mean everyone is raising in objection to it, then who constitutes to the corruption.

I would like to prove my content with objective analysis, suppose I am the person, and I am asked to give some amount to secure a place in any govt. department, despite irrelevant educational qualifications and out of any fearful selection procedure, now it’s all about me, would I agree or not, so surely the moment I am in such a position, I will surely opt for it, likewise I believe every single person on the planet not only in the valley, will opt the same, I jus made an analogy and it almost pertains to every aspect. So literally, I mean to say that corruption is from within, not a system is corrupted, in fact the people with this thinking make the system corrupt and that’s how it seems that the whole system is overwhelmed with corruption, it is engrained in the minds of people, “the humans have rbcs, wbcs, and platelets in blood, but I suspect we have one more” corruption cell “in our blood and we have genes encoded with it dominantly.

” We have to deter this menace from within, the moment we object to this greed, it needs to be abolished from within, sanitising the systems won’t yield any results, because it’s already ingrained in the minds of people, so we have to interpret and analyse and suppress this wild trait only then we will get rid of this wild menace infesting our spirituality, ethos”

(The writer is pursuing graduation in Nursing at G M C, Srinagar and can be reached at: [email protected])

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Opinion

Why the JNU story won’t die

The Kashmir Monitor

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By Rakesh Batabyal

Not too long ago in the history of the Republic — 1974 to be precise — a large body of students entered the lobby, and later the room of Vice-Chancellor G Parthasarathy, the founding head of Jawaharlal Nehru University, a man charged with the setting up of a world-class university, and announced that they were gheraoing him. They wanted the barriers of gender separating the girls’ and boys’ hostels to be done away with, as it smacked of a feudal society based on patriarchy. They were expressing the most progressive ideas agitating the young mind — the gendered barricades encompassing society. Parthasarathy, who had interacted with the most powerful people in the world, found this group of students, many of whom did not even speak English (the language of the diplomatic elite that he was familiar with), more powerful than all who had come before — they were students, yet their demands were not for their own interests, nor even for something euphemistically called national interest. They were protesting for something which in their minds they thought would make society better all-in-all. He did not ask for the police, did not chide them, neither was he demurred — he talked to them about social, bureaucratic and other miscellaneous issues that would not permit such a great idea to be immediately pursued in a traditional society; it would in fact be harmed through the vicious constrictions of traditional society. Its time would come, though, one fine day, and then the society would remember the pioneers — those JNU students. Such was the spirit embodied in the foundation of the university that is JNU. There are many other instances that reinforced these values and established the spirit of dissent and dialogue that became the signature of this great institution.

In the mid-1980s, a Dean of Students introduced a register for women students/ guests entering the men’s hostel, where the purpose of visit was to be recorded. Many uncharitable remarks made the administration understand its own lack of practical wisdom, and this rule was never strictly enforced.

 

Then, in the late 1980s, an ever-watchful body of students discovered that a senior official was drawing salary from two sources. In the pre-RTI age, they made efforts to get at the source. The Vice-Chancellor, a stickler for rules, had to disown the officer; at no point was a student either issued a show-cause notice or shown the door.

In the early 1990s, students wanted to strike against the administration and they were sitting on a hunger strike when the Vice-Chancellor himself joined them in the strike, saying this was his cause too. Professor Yoginder K Alagh, the Vice-Chancellor, was no mean scholar and knew that the students were not demanding something out of the world.

Thus, through such acts, the young were indicating the new and emerging mores, which led to the university not being ossified. Teachers had their individual political and intellectual predilections and students too had their own, but one saw the campus, like the nation, carry on with the variety and colour of these differences.
There were shouts and slogans to drown the other, but they were more a demonstration of intellectual prowess than threats to physically eliminate the other. When the State imposed Emergency in 1975, JNU students became part of street agitations. Their refusal to allow then prime minister Indira Gandhi into the campus is the stuff of legends.

The story of an institution is a story of shared memories and shared ideals. JNU, as it has grown in the last 50 years, is one such great story. Within this story lay millions of small lives and their careers as they have woven the narrative of this country in the last half century.

A university reflects the character of a nation: its moral self, its confidence and its resolve to face the world. When we sat at the table in our hostel mess, when we all talked about our larger vision and smaller plans — about fighting the capital and its sway, our resolve to finish off shades of Apartheid or the discriminating caste hierarchies — we were speaking of the society and for a future society. The shared memories of those talks, of the politics that gave us the language to express those visions and plans, are small stories in the big world.

As the University celebrates its 50th anniversary, it is these shared memories of the collective self that will keep the beauty of the institution intact. All that is beautiful needs to be cherished and the memories are those beautiful things that direct us towards a great future. It is unfortunate that those who do not cherish the memory and what JNU stands for, are at the helm of affairs today. But memories fortunately cannot be killed, only repressed in some circles.

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