Watch | Citizens’ Report on 2020 Delhi Riots is an Indictment of the Country: Harsh Mander

In an interview with Karan Thapar and the activist discuss the report’s findings that the Delhi police and government did precious little to stop the violence.

In an interview to discuss the recently released Citizens Committee report on the 2020 Delhi riots which, sadly, has not got the attention it deserves from the media, human rights activists and the founder of Karwan-e-Mohabbat, Harsh Mander agrees the report is “a devastating critique of our country”.

He says: “It’s a credible, convincing indictment of all that has gone wrong in our country. It should have led to nationwide outrage. The fact that it’s barely being discussed reflects even more deeply how far the rot has gone.”

In a 30-minute interview with Karan Thapar for The Wire, Mander added: “The report underlines how dark a moment this is in India’s journey as a republic, how every institution is crumbling and with what consequences.”

The interview first discusses in some detail the Citizens Committee report’s findings about the response, behaviour and alleged complicity of the Delhi Police. How they failed to act for three days even though they had received at least six internal alerts from the Special Branch. How the Committee has found a mass of information indicating police failures and police complicity. How the behaviour of the police at Jamia Millia Islamia was nothing short of brutality.

Most importantly, the interview discusses the report’s findings that show that the charge of conspiracy to create terror is fabricated and prosecution under the Unlawful Activities Prevention Act is “a perversion of the law”. The interview also discusses the report’s findings that the charge of conspiracy “is based on unexplained belated statements which are inherently unreliable in law.”

Finally, the interview discusses the double standards in police behaviour clearly visible in the difference between their treatment of Hindus and Muslims.

Summing up the section on the police, Harsh Mander called it “a betrayal of the people of India”.

The interview also discusses the report’s findings about the Modi government. It says the response of the Ministry of Home Affairs was “wholly inadequate”. The interview also discusses the report’s findings about the Delhi government which it says “did precious little during this entire time to mediate between the communities”.

Also Read | Delhi Riots: ‘Delayed Deployment of Additional Forces Escalated Violence,’ Says Fact-Finding Panel

The interview discusses the strong indictment in the report of the media and, in particular, television channels like Republic, Times Now, Aaj Tak, Zee News and India TV.

Speaking about members of the Citizens Committee, headed by former Supreme Court judge Justice Madan B. Lokur and including former chief justice of the Delhi and Madras high courts Justice A.P. Shah, former home secretary G.K. Pillai as well as Justices (retired) R.S. Sodhi and Anjana Prakash, Harsh Mander said: “There couldn’t be a more credible set of people pointing towards grave crimes against the constitution itself.”

Alt News Co-Founders Among ‘Favourites’ For Peace Nobel, PRIO Shortlist Has Harsh Mander

A list of ‘favourites’ for the prize, compiled by TIME magazine, has in it fact-checkers Mohammed Zubair and Pratik Sinha. A list released by the director of the Peace Research Institute Oslo mentions activist Harsh Mander and his campaign, the Karwan-e-Mohabbat.

New Delhi: A list of ‘favourites’ for the Nobel Peace Prize, compiled by TIME magazine, has in it Alt News co-founders and fact-checkers Mohammed Zubair and Pratik Sinha.

TIME’s article notes that the list is based on “nominations that were made public via Norwegian lawmakers, predictions from bookmakers, and picks from the Peace Research Institute Oslo.”

Meanwhile, the shortlist released by the director of the Peace Research Institute Oslo (PRIO) has in it activist Harsh Mander and his campaign, the Karwan-e-Mohabbat.

The Nobel Peace Prize will be announced on Friday, October 7. A committee of Norwegian lawmakers will pick the eventual winner.

Zubair and Sinha

TIME’s entry for Zubair and Sinha notes, that the two have “relentlessly been battling misinformation in India, where the Hindu nationalist BJP party has been accused of frequently stoking discrimination against Muslims.”

The magazine says that the two have “methodologically debunked rumours and fake news circulating on social media and called out hate speech.”

It also mentions Zubair’s arrest earlier this year and the condemnation the state’s action saw by the Editors Guild of India and the global body, the Committee to Protect Journalists. Numerous cases had been slapped against Zubair in Uttar Pradesh and Delhi, triggered first by an anonymous Twitter complaint against a film still Zubair had uploaded years ago.

On July 20, the Supreme Court court had ordered Zubair’s release on interim bail in all the FIRs against him, refusing to ban him from tweeting and saying “exercise of the power of arrest must be pursued sparingly”.

“The machinery of criminal justice has been relentlessly employed against the petitioner (Zubair),” said the bench.

Mander

In PRIO director Henrik Urdal’s shortlist, Harsh Mander and his Karwan-e-Mohabbat campaign to combat hate share space with Belarusian opposition politician Sviatlana Tsikhanouskaya and Russian opposition leader Alexei Navalny, the International Court of Justice; Uyghur activist Ilham Tohti, and Hong Kong activists Agnes Chow and Nathan Law; and Human Rights Data Analysis Group (HRDAG) and the Center for Applied Nonviolent Action and Strategies (CANVAS).

Urdal’s list also mentions Zubair and Sinha as “other worthy candidates for a prize focused on combating religious extremism and intolerance in India.”

In his entry for Mander, Urdal writes:

“Religious extremism helps justify discrimination and violence, and stokes tensions between groups that can result in armed conflict. Making a significant contribution to fighting religious extremism and promoting interreligious dialogue is therefore a compelling rationale for being awarded a Nobel Peace Prize. A worthy recipient of such a prize is Harsh Mander, along with the campaign he launched in 2017, Karwan-e-Mohabbat (“Caravan of Love”).”

Urdal also notes that India’s proud Gandhian traditions of religious tolerance and pluralism are now “under strain” under Narendra Modi’s Hindu nationalist administration.

“The situation for Muslims in India has become increasingly difficult and the country has seen numerous incidents of religiously motivated violence,” the PRIO notes.

It adds that Mander responded to the violence with an important effort.

“Responding to this violence, author, activist and director of the Center for Equity Studies in New Delhi, Harsh Mander, launched Karwan-e-Mohabbat, a campaign supporting and showing solidarity with the victims of hate crimes. Mander is an important voice for religious tolerance and dialogue, and his campaign an important rallying point for those who oppose interreligious conflict and violence.”

End ‘Vendetta Politics’ Against Harsh Mander, Civil Society Members Demand

The Centre is misusing regulatory institutions and laws to harass civil society institutions, over 650 members of civil society said in a statement.

New Delhi: Over 650 members of civil society have demanded a stop to the ‘vendetta politics’ against Harsh Mander and other activists, adding that the Centre has been “misusing” regulatory institutions and laws like the Foreign Contributions (Regulation) Act (FCRA) to harass civil society institutions.

The statement comes after a case was registered under the Juvenile Justice (Care and Protection of Children) Act over alleged violations by two shelter homes in South Delhi which were established by the Centre for Equity Studies (CES), an NGO that Mander is associated with.

In the statement, the signatories said that the Centre’s targeting of Mander, a former IAS officer, and the CES is a continuation of the “politics of vendetta” and is symptomatic of how “those who dissent are being dealt with in India today”.

“The egregious attacks on the Centre for Equity Studies ranging from wild accusations of sexual misconduct in two of the children’s homes run by the organisation to the fishing expedition being undertaken by the Economic Offences Wing of Delhi Police are but two examples of the recent attacks on Harsh Mander and the institutions associated with him,” the statement says.

Condemning “the attacks on Harsh Mander and the Centre for Equity Studies”, the signatories demanded an end to “vendetta politics” and that regulatory institutions and laws should not be “misused” to harass civil society institutions. “Allow democratic spaces for civil society to operate and give due recognition of their role in nation-building,” the added.

The full statement, along with the list of signatories, has been reproduced below.

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Civil Society statement for Harsh Mander/Centre for Equity Studies

Stop vendetta politics against civil society and persecution of citizens associated with civil society

One of the most disturbing trends in India in the recent years, along with the decline in Constitutional values and shrinking space for civil society, is the demonisation and persecution of activists and organisations. The active hounding of Harsh Mander, a former bureaucrat and one of the most respected names in civil society, and the institutions he is associated with like the Centre for Equity Studies (CES) is the most recent example of the vendetta politics of the government.

An officer of the Indian Administrative Service, Harsh Mander quit the civil service in 2002 in the wake of the Gujarat riots and has since then been a part of significant civil society initiatives. He has served as the head of ActionAid India, co-founder of the Centre for Equity Studies, co-founder of Karwan-e-Mohabbat – an initiative to promote love and communal harmony, and was member of the National Advisory Council chaired by the Chairperson of the UPA. His close association with people’s movements including the Narmada Bachao Andolan and the National Campaign for Peoples’ Right to Information (NCPRI) amongst others, gave him a unique perspective on social changes processes that is rare amongst social activists. Throughout his career, Harsh Mander’s central concerns have been the most marginalised people in India – the urban homeless, leprosy patients, Dalits and Muslims, and children living on the streets.

It is this aspect of his work that encapsulated the activities of the Centre for Equity Studies since it was founded more than two decades ago. Over the years, CES has emerged as one of the leading pro-poor policy institutions, bridging grassroots actions with constructive engagement on social policy. Till 2014, CES ran a network of 51 children’s homes across the country covering hundreds of children and was responsible for the Central Government’s guidelines on the Sarva Shiksha Abhiyan for street children. CES brings out the annual India Exclusion Report which has emerged as one of the most authoritative report on social exclusion covering the most marginalised communities in the country. Between 2004 and 2014, CES was part of many of the processes for landmark rights-based legislations like the National Food Security Act and the Right to Information Act.

That the current regime has now chosen to target a distinguished civil society organisation like CES in the continuing politics of vendetta to silence Harsh Mander is symptomatic of how those who dissent are being dealt with in India today. The egregious attacks on the Centre for Equity Studies ranging from wild accusations of sexual misconduct in two of the children’s homes run by the organisation to the fishing expedition being undertaken by the Economics Offences Wing of Delhi Police are but two examples of the recent attacks on Harsh Mander and the institutions associated with him.

As civil society leaders representing a very wide range of constituencies and work across the country, we unequivocally condemn the attacks on Harsh Mander and the Centre for Equity Studies and demand:
1. An end to vendetta politics towards Harsh Mander and the Centre for Equity Studies
2. Stop misusing regulatory institutions and laws like the FCRA to harass Civil Society institutions
3. Allow democratic spaces for civil society to operate and give due recognition of their role in nation building

Two Years Since SC Judgment, the Spectre of Mob Violence Continues To Loom Large

As mob violence continues unabated, it is now evident that the judiciary has also lost its sense of urgency in dealing with the issue of lynching.

It has been over a year since Tabrez Ansari was lynched by a mob in Jharkhand’s Saraikela-Kharsawan district and over two years since the July 2018 judgment in Tehseen S. Poonawalla, where the Supreme Court condemned the ‘sweeping phenomenon’ of lynchings and mob violence in India. The court had issued several directions to the Central and state governments to curb such violence and was monitoring their compliance with its order. However, in the last two years, the Supreme Court’s sense of urgency in dealing with the issue of lynching seems to have fizzled out, while cases of mob violence continue to take place unchecked.

Jharkhand has seen one of the highest number of deaths due to lynching in India, some of which could have been prevented but for the inaction or complicity of the police. Yet, on June 26, 2020, the Jharkhand high court dismissed a petition filed by Harsh Mander seeking responses from the state government on the implementation of the Tehseen S. Poonawalla guidelines to tackle the rising instances of mob violence in the state.

Mander’s petition carried details of specific cases where the guidelines were not being followed in Jharkhand, such as no speedy trials through fast-track courts, failure to provide compensation to the victims or their families, failure to prevent mob violence from continuing in the state, lack of accountability of public officials on dereliction of duty, among others. In fact, at the hearing on June 26, 2020, the petitioner’s advocate, Md Shadab Ansari, informed the Jharkhand HC that subsequent to the date on which their petition had been filed, eleven deaths due to lynching and around thirty-nine incidents of mob violence had been reported in Jharkhand, with two such deaths having occurred after March 2020 itself.

Also Read: Why Do Mob Lynchings Still Continue Unabated?

The government advocates submitted before the court that since this issue was already pending before the Supreme Court (referring to the Tehseen S. Poonawalla case), the HC should not pass orders in this matter. The HC accepted this argument and directed the petitioner to withdraw the case, recommending that he could intervene in the pending case before the Supreme Court.

However, in the two years since directions were given in Tehseen S. Poonawalla, litigants have struggled to draw the Supreme Court’s attention to the state of affairs and demand compliance with its guidelines.

Supreme Court. Photo: PTI

Delays and pendency before the Supreme Court

In Tehseen S. Poonawalla, a three-judge bench of the Supreme Court (comprising then Chief Justice Dipak Misra and Justices A.M. Khanwilkar and D.Y. Chandrachud) set out ‘preventive’, ‘remedial’ and ‘punitive’ measures for the Central and state governments as well as law enforcement agencies to deal with the increasing incidents of lynching in India. A number of these measures were time-bound and the court exhibited a sense of urgency in having the governments respond to and implement its directions. The court observed that “horrendous acts of mobocracy cannot be permitted to inundate the law of the land” and “earnest action and concrete steps have to be taken to protect the citizens from the recurrent pattern of violence which cannot be allowed to become ‘the new normal'”.

The matter was last heard on September 24, 2018, when the court passed certain directions, including in relation to the filing of compliance reports by states, that had to be carried out within a week. The case was to be listed after two weeks for the next hearing but quickly went into cold storage. Since then, attempts at moving the Supreme Court to take stock of the implementation of its guidelines haven’t met with much success.

In July 2019, a three-judge bench of the court (comprising then Chief Justice Ranjan Gogoi and Justices Deepak Gupta and Aniruddha Bose) turned down a request for an urgent hearing of a contempt plea against states that had failed to comply with the Tehseen S. Poonawalla guidelines. The urgent hearing was sought in view of increasing incidents of mob lynching despite the court’s guidelines. However, the bench reportedly observed that there was no urgency and the matter would come up for hearing in the normal course, adding that 50% of the statements made by lawyers seeking urgent hearings were found to be incorrect.

This observation from the top court came barely a few months after the ghastly attack on a Muslim family at their home in Gurugram and the brutal lynching of Prakash Lakra in Gumla district of Jharkhand, a month after a murderous mob attacked Tabrez Ansari, and in the midst of a number of other instances of mob violence that were taking place across the country. One year on, there has been no movement in this case.

About a week after declining to hear the contempt plea on an urgent basis, in another petition filed before the Supreme Court seeking implementation of the Tehseen S. Poonawalla guidelines, a two-judge bench of the court (comprising then Chief Justice Ranjan Gogoi and Justice Deepak Gupta) issued notice to the respondents, including the Centre, the National Human Rights Commission, and certain states. However, since the issuance of notice on July 26, 2019, this petition hasn’t been listed for hearing either.

Representative image of a protest against mob lynching. Photo: Alliance for Justice and Accountability

Jharkhand high court’s reluctance to intervene

Harsh Mander’s petition was heard by the Jharkhand HC almost a year after it was filed in June 2019. The court, despite holding wide and discretionary powers under Article 226 of the Indian Constitution, was not keen to look into the petition simply because of the pendency of an ‘identical issue’ in Tehseen S. Poonawalla before the Supreme Court – even though the matter has not been heard by the Supreme Court for close to two years, notwithstanding the attempts to draw the court’s attention to the issue during this period.

Recently, the Supreme Court, in an order in the case In Re Problems and Miseries of Migrant Workers where suo motu cognizance was taken of the plight of migrant workers during the COVID-19 related lockdown in India, observed that “high courts being constitutional courts are well within their jurisdiction to take cognizance of violation of fundamental rights of migrant workers”.

This should hold true even in the case of mob violence where people’s right to life is threatened because of the apathy and/or negligence of the state and public authorities, and the Jharkhand HC should have intervened in the matter instead of dismissing the petition on a technicality.

In matters such as mob violence where the Supreme Court’s directions are to be primarily implemented at the state-level, if high courts are not inclined to ensure their enforcement within their jurisdiction, such directions would be rendered infructuous. In the long run, this may dent the credibility and effectiveness of both the Supreme Court and the high courts.

Also Read: ’15-20 Men in an Upscale Jaipur Restaurant Saw My Long Beard and Almost Lynched Me’

Continuing mob violence in an institutional vacuum 

The inaction of both the Supreme Court and the Jharkhand HC should be seen alongside a situation where the legislature and the executive have also failed to come up with any effective solutions to stem the rise of hate crimes and mob violence in the country. The judiciary, even after showing the way through Tehseen S. Poonawalla, has stopped asking why lynchings continue to take place. This has led to an institutional vacuum where brazen impunity is allowed to thrive.

On July 31, 2020, the eve of Eid-ul-Adha, 25-year-old Lukman Khan, a meat trader, was mercilessly beaten by a group of self-proclaimed ‘cow protectors’ and forced to chant ‘Jai Shri Ram’ in Gurugram, Haryana, on the suspicion that he was smuggling cow meat. The incident took place in the presence of the police, who intervened much later and seized the meat for ‘lab-testing’. Only one person was arrested for the assault despite the entire episode being caught on video, with the faces of the assailants clearly visible.

In another incident on August 7, 2020, 52-year-old Gapphar Ahmad Kacchawa, an autorickshaw driver, was assaulted by two people in Sikar district of Rajasthan, who forced him to chant ‘Modi Zindabad’ and ‘Jai Shri Ram’, and left him with broken teeth, a swollen eye and other bruises on his face.

Gapphar Ahmad Kacchawa after he was attacked. Photo: Twitter/@rupiiism

The frequency of such violence, mostly targeting the country’s minorities, and its failure to elicit a commensurate response from the government, has left its victims and their communities vulnerable and helpless.

The executive has failed in engaging proactively with the issue, reacting only when there is public pressure. Gauging by the responses received from the home ministry to questions raised in parliament, it is clear that apart from issuing a few advisories to state governments, no concrete steps have been taken by the executive to curb mob lynching.

Notably, a Group of Ministers (GoM) was constituted by the Central government following Tehseen S. Poonawalla to deliberate on the issue, but there is no clarity on the progress made. Additionally, when releasing its report for 2017 belatedly in 2019, the National Crime Records Bureau (NCRB) refused to publish the data it had collected on mob lynching as a separate crime, apparently because the data was unreliable. In a strange trend, a number of independent organisations tracking such crimes, such as the Hate Crime Watch database and the Hindustan Times Hate Tracker, have been shut down for undisclosed reasons.

Further, even though the Supreme Court recommended in Tehseen S. Poonawalla that parliament should create a special law for the offence of lynching, no such law has been forthcoming so far. The few states that managed to pass Bills – such as Manipur, Rajasthan, and West Bengal – are still awaiting the president’s assent. This is ironical because the home ministry has consistently pointed out in its responses to questions concerning lynchings in parliament that ‘police’ and ‘public order’ are state subjects and that state governments are responsible for law enforcement; yet the Central government has kept state legislative Bills on lynching indefinitely pending for no stated reason. The only development in this respect has been the review that is being undertaken by the ‘Committee for Reforms in Criminal Law’ set up by the home ministry, which has invited recommendations on a set of questions, including whether mob lynching should be penalised as a separate offence under the Indian Penal Code, 1860. However, the committee’s composition and manner of functioning do not inspire confidence and raise grave concerns.

Also Read: Lynchings Highlight a Systemic Crisis. A Bureaucratic Solution Won’t Fix It

In the absence of any institutional guidance or legal framework in the two years since the Tehseen S. Poonawalla guidelines, or any systems that hold the state accountable, mob violence and lynchings continue to be dealt with simply as individual ‘law and order’ problems without trying to understand:

  • how they are persistently being used to threaten and attack minorities in India;
  • whether they constitute hate crimes and if our existing criminal law is equipped to identify them as such and address the impact such violence has on the victims, the targeted communities and the society;
  • when such violence is fuelled by rumours, why do mobs resort to taking law into their own hands instead of approaching the police;
  • what empowers mobs to operate with impunity; and
  • whether calling such violence ‘vigilantism’ mischaracterises the issue.

We also need to ask why there has been no concerted effort to collect and publish official data on lynchings and mob violence in India, which is crucial to understand its patterns and come up with an effective response.

Our courts ought to sit up and take note.

Ankita Ramgopal and Swati Singh, lawyers with Karwan-e-Mohabbat, a campaign led by Harsh Mander that supports survivors of hate crimes.

CAA-NRC-NPR Will Be a ‘Self-Inflicted Goal’, Says Former NSA Shivshankar Menon

Menon was among several prominent members of civil society who conducted a public briefing on the three processes being “unconstitutional, nationally divisive and an international disgrace”.

New Delhi: In a strongly worded disapproval to the Centre’s recent move to bring the Citizenship (Amendment) Act (CAA), the National Population Register (NPR) and possibly a nationwide National Register of Citizens (NRC), former National Security Advisor (NSA) Shivshankar Menon on Friday said that through such moves India has only achieved “a hyphenated relation with Pakistan as a religiously driven and intolerant state”.

The former diplomat stated that by deciding to proceed with these exclusionary processes, “We have gifted our adversaries platforms to attack us”.

“When we assisted the formation of Bangladesh, the global opinion was on our side. What is happening now is quite another scenario. We are increasingly being isolated, we have no international support apart from a section of Indian diaspora and some extreme right MEPs [Members of the European Parliament].”

Menon also criticised the Narendra Modi government’s decision to cancel a meeting with a US Congressional delegation because it included the Indian-origin member Pramila Jayapal, who is opposed to India’s clampdown on Kashmir after Article 370 was diluted. “We had a chance to rebutting (her charges) but we chose to duck it.”

Also Read: The CAA Heralds an India Starkly Different from What the Constitution Envisages

“Now what we see is Jayapal is getting 29 co-sponsors (to her resolution in the House seeking easing of restrictions on Kashmir). A Democrat, she is getting support even from the Republicans.”

Menon was among several prominent members of civil society who assembled at New Delhi’s Press Club of India on January 3 at the call of Karwan-e-Mohabbat and the Constituional Conduct Group to conduct a public briefing on how “unconstitutional, nationally divisive and an international disgrace” the CAA-NRC-NPR are.

To a pointed question from the media as to whether these moves would affect India’s foreign policy, Menon replied, “In diplomacy, you don’t have to tell the truth. So the calculation of the countries would be, how they can promote their interests (through it). They will not fight for your human rights. So, we have given them a platform to use, a lever, to pressurise us to get what they want. This, I think, was unnecessary and a self-inflicted goal.”

He said such a stand of the international community would, in turn, be presented within India to claim that “nobody is saying anything”.

‘No security concerns’

Joining him at the event to look at the possible international implications of these moves was another retired diplomat, Dev Mukarji.

Mukarji, who served as India’s ambassador to Bangladesh, said it would be wrong to say that Hindus in that country have never been persecuted but added that it was not to the extent that has been presented by the government. He pointed out that certain prominent persons have also been suitably punished in that country for committing crimes against Hindus.

“In 2015, a politically powerful man, an advisor to a former prime minister [Khaleda Zia], Sallahuddin Quader Chowdhury, was hanged for committing war crimes against the Hindus in 1971.”

Also Read: Kannada Litterateur Chennaveera Kanavi Calls for CAA to Be ‘Immediately Withdrawn’

“And what can I say, when in India we look at our record for crimes committed in 1984, 2002,” he added.

Mukarji, though, discounted any security concerns springing out of the CAA-NRC-NPR. “As long as this government (Awami League) is in Bangladesh, I don’t see either our (Indian) security concerns compromised by (allowing) insurgents (from Northeast) to operate from there or allow the fundamentalist forces to have a free run within the country,” he stated in response to a query from the media.

Former diplomat Deb Mukarji. Photo: The Wire

Among others who held up for the assembled audience various nuances of the CAA-NRC-NPR, were academics Zoya Hasan, Mohsin Alam Bhat, Navsharan Singh, Niraja Jayal, and former United Nations undersecretary for economic and social affairs Nitin Desai, constitutional expert Faizan Mustafa, lawyer Gautam Bhatia and civil rights activist Harsh Mander.

Stating that the “NPR and NRC are closely connected”, NALSAR vice chancellor Faizan Mustafa said the NPR itself would give the government digitised data on citizens and non-citizens, even before embarking on a nationwide NRC. “So it is basically getting a count of oranges and apples. Getting the count of oranges would just be a click away,” he added. He urged the government to drop “those eight questions” as reportedly being part of the NPR questionnaire to be filled by the public, which also includes a question on the birthplace of his/her parents.

While the government has been saying that the NPR would be an extension of the decadal Census data, Mustafa countered, “They are two different processes and therefore the funds allocated for each is different. The NPR is not conducted under the Census Act.”

Academic Mohsin Alam Bhat pointed out, “While in Assam, there was a single set of rules (documents) for everyone and a court-appointed NRC coordinator to oversee them, it was a transparent process. But in the case of NPR, a local government official would be empowered to decide who is a doubtful citizen. In NPR, deciding one’s citizenship would be a completely executive discretion, left to the government, not a judicial process.”

While Niraja Jayal said Pakistan, Bangladesh and Afghanistan found mention in various previous orders of the government such as amendments to the Passport Act and the Foreigners Act, before it went for the CAA, Navsharan Singh called for India to adopt a refugee policy “as a civilised member of the global community”.

Also Read: Like Modi, Trump’s Plan to Count Citizens Raised Fears of Data Misuse

Zoya Hasan termed the ongoing protests against the CAA as “the biggest civil disobedience” in recent history. “It is not a fight for Muslim rights, but for democracy.”

Lawyer Gautam Bhatia said the CAA is not inclusive and pointed out, “Nowhere in the world have I seen religion as a basis for granting citizenship.”

Nitin Desai elaborated the inclusive nature of India’s universal adult suffrage. “The question then (in 1950) in front of the bureaucrats was, how do we include those sleeping on the streets. It was then decided that their address would be attributed to the nearest building. So inclusiveness is the foundational principle of our citizenship. It gives a sense of equality to our citizens at least once in five years. But what we are seeing now is a departure from where we started.”

Nitin Desai at the meeting. Photo: Twitter/@karwanemohabbat

Former IPS officer K.S. Subramanian, who served in the Northeast, and present among the audience, though pointed out that the public briefing didn’t include the concerns of Assam and the Northeast, even though the civil disobedience movement against the Act began in the region, before spilling over into other parts of India.

Mander wrapped up the public briefing by adding, “Assam’s was not a communal project, but the NPR-CAA and a nationwide NRC are. The immediate challenge is, from January 1, the NPR process was rolled out in Karnataka. From April 1, it would be nationwide.”

He added, “We have to remind ourselves what Gandhi said when a government makes a law that we won’t accept. He said disobey it publicly and performatively. That was the reason he made a fistful of salt in Dandi; it became a powerful image of civil disobedience, for which he was arrested and so were 60,000 other Indians.”

Tales From Karwan-E-Mohabbat in Mewat: Voices Unheard and a Long Wait for Justice

Victims of hate crimes recounted how the government authorities harassed them while justice continues to be elusive.

Alwar: Khurshida has just managed to attend Karwan-e-Mohabbat in Alwar. Wary of leaving her children alone, she took some time to make a reliable arrangement.

Her voice breaks as she recounts her ordeal. Every day, technologically handicapped Khurshida requests her brother-in-law to call the advocate to enquire about the status of her son’s case, but it’s of no use.

This is the second time that Khurshida has become a part of the Karwan. She first joined when her husband, Umar Mohammed, was allegedly shot dead and thrown on the railway tracks by cow vigilantes in Bharatpur while he was transporting cows to his home in 2017, during the tenure of Vasundhara Raje’s government in Rajasthan.

On January 23 this year, after the newly-elected Congress government took charge, her eldest son Maqsood, who was the sole breadwinner in the family after his father’s death, was arrested on the charges of cow smuggling.

Also Read: Rajasthan Congress’s ‘Adopt-A-Cow’ Policy Was a BJP Order in the Pipeline

Latching on to her hope for justice, Khurshida made an urgent plea to the Karwan team with folded hands.

Khurshida came to attend the Karwan-e-Mohabbat event in Alwar. Credit: Shruti Jain

Khurshida came to attend the Karwan-e-Mohabbat event in Alwar. Credit: Shruti Jain

Saghir is dazed by the reception he has gotten here. After all, the last time he tried to raise his voice, he was beaten up by a group of men in Alwar’s Kishangarhbas over a road rage incident that later turned violent when the men discovered cows in his mini truck.

Today, he is being heard and assured that, what happened that day, was not his fault. 

Karwan-e-Mohabbat is an initiative to counter the normalisation of hatred in the country. As a part of this objective, the Karawan team takes a journey across the affected regions, to let survivors open up about their sufferings and help them attain justice.

Also Read: After Pehlu Khan, Umar Mohammed, Transporting Pet Cows, Shot Dead in Alwar

As Karwan-e-Mohabbat passes through the Mewat region, survivors of hate and violence in Haryana, Bharatpur and Alwar districts share their stories of injustice.

Freedom from hate crimes

Against the backdrop of a crucial election, the message this journey circulates is straightforward: The government should clear its stand regarding the incidents of hate violence proliferating across the nation.

Mohammad Sadiq from Kolgaon speaking at the event. Credit: Shruti Jain

Mohammad Sadiq from Kolgaon speaking at the event. Credit: Shruti Jain

As the attendees spoke about their love for the nation and cows, there was discernable resentment amongst the Muslim community over the need to prove their loyalty to their motherland. They even requested to leave the event early as their pet cows were waiting to be fed. “We serve fodder to our cows thrice and water at least four times in a day. They don’t eat when we are not around and the leaders today want to teach us cow protection?” said Mohammad Sadiq, a dairy farmer from Kolgaon.

Also Read: Rajasthan Congress Looking to Get a Leg Up on BJP On the Issue of Cows

Amid the session, as the victims recounted their ordeals, many of the participants would hum the lines of a song in their rustic voices – “Chuachut se maange… azadi, bhookh se maange… azaadi, sarkar ke uthpidan se maange… azadi, police daman se maange… azadi, company raj se maange… azadi, Mere mazdoor maange… azadi, mere bhai maange… azadi. Bolo azadi, ho bolo azadi (Freedom from untouchability, freedom from hunger, freedom from government harassment, freedom from police suppression, freedom from capitalists, our labourers ask for freedom, my brothers ask for freedom, shout for freedom, yes, raise your voice for freedom).”

Addressing the event, Kavita Srivastava, from the People’s Union for Civil Liberties (PUCL), put forth the need to review the state bovine act that has been used as a tool to book innocent Muslim men for allegedly smuggling cows.

“Sangh has a double face. In Kerala and Goa, there is absolutely no problem with cow meat but in North India, they create a Hindu-Muslim divide over cows,” said John Dayal, a senior journalist and the keynote speaker at the event.

Keynote speaker John Dayal speaking at the event. Credit: Shruti Jain

Keynote speaker John Dayal speaking at the event. Credit: Shruti Jain

“Here [Rajasthan] the BJP would seem to be more desperate and would like to revive the issues that can bring them support. The fact that Congress itself understands this and plays along instead of confronting, means the Congress is not sending signals to the bureaucracy that it should stop communalism and lynchings. The lynchings continue and then the police come and harass the survivors,” he added.

A platform for grievances

Clad in a dhoti-kurta and wearing a traditional turban of Mewat, Shoibudeen was happy for the empathy that the victims of hate crimes were receiving, but didn’t sound too optimistic and said that he doesn’t think the status quo will change anytime soon.

“There may not be any immediate result of these meetings, but at least people now have a platform to put out their problems. Prior to this, people didn’t speak a word on the atrocities they had to face,” Maulana Hanif, chief imam of the Alwar told The Wire.

Also Read: The ‘Karwan-E-Mohabbat’ Must Continue Its Journey

Association with civil society instils self-confidence amongst people to fight their own day-to-day issues. For Banto Jatav, her association with the Dalit Adivasi Daman Pratirodh Andolan, empowered her to assert herself with the local officials in the village to get her work done. “No one in the village used to listen to us, for even little work, like installing a water storage tank in the locality, but here we were taught how to go about a particular issue and that really helped us fight for our rights.” 

Speaking to The Wire, human rights activist Harsh Mander said, “The change of government in Rajasthan has not dramatically changed the incidents of mob violence. The police are responding in the same way as society is responding. There is no clear political message against cow related violence. This visit gives a feeling of holding out the story of a kid who puts his finger in a hole in the dike to save the people of Holland. We are in that situation. We will try and put our finger to block the hatred but we need a clearer stand from the government.”

Shruti Jain is a freelance journalist. 

Why India Needs More Naseeruddin Shahs

Shah, unlike many in Bollywood who appear to remain untouched by what is happening around them, has been consistent with his views, proving time and again that he does not have feet of clay.

It was hardly surprising that right wingers would get outraged about Naseeruddin Shah’s recent comments about growing instances of mob violence and how the death of a cow was given more importance than the killing of a policeman.

Hindutva warriors see, in every critical remark about what is happening in India at the moment, an indictment of their idol Narendra Modi. In their worldview, such criticism is conflated as being somehow anti-Hindu; add cow to the mix, and their anger becomes incendiary. Besides, Shah is a Muslim and to them, a Muslim speaking his mind is nothing short of treacherous.

It is not as if Shah has made any secret of his views on anything. He is known for speaking out, sparing not even his own industry and its haloed names. Early on, in the 1980s, Shah, then a star in the parallel cinema circuit, had rubbished arthouse films as mediocre and even fraudulent. It didn’t win him any friends. In interviews, he candidly talked about how Rajesh Khanna was no actor and dismissed Amitabh Bachchan’s films. Recently, he called Virat Kohli the ‘worst behaved player in the world’, a point made by several others.

Also read: Death of a Cow Has More Significance Than That of a Police Officer: Naseeruddin Shah

He follows political developments, is well read and is known to have well considered views on current events. He is secular to the core. He has not imposed any religion on his children, leaving them to work out their own path. In 2015, the Shiv Sena protested when he pointed out that Pakistan artists got a hostile reception in India while Indian artists did not face any such problems in Pakistan. At the time, Shah had said he was being targeted for being a Muslim

So he was being true to form. And, in keeping with their intolerance of such views, right-wing Hindutva warriors did what they do best – object to his presence at a literary fest in Ajmer. The Ashok Gehlot government in Rajasthan was sluggish in its response, giving us a glimpse into what the future may hold. The event was shifted to a less public function in Pushkar, where he released a book and sent a video message to his fans.

With this, Shah has trumped the Hindutva elements. He has not backtracked, not made any bogus statements of the “I apologise for offending anyone” variety and not reached out to influential elements to sue for peace. Nor has he shut up. This sets him apart from his industry compatriots, where the norm is to rush to a powerful person, issue a grovelling apology and then swear never to speak out again. Some, like Bachchan, have developed the fine art of saying nothing; it is as if he exists in a parallel universe where he remains untouched by what is happening around him. Others, like Aamir Khan – otherwise a no less sensitive person – take a vow of silence after a backlash. Still others, like Karan Johar, give in at the first sign of threats and abjectly apologise.

Shah hasn’t done any of the above. He has instead chosen to defy in a quiet way, registering his right as a citizen and as a creative person to freedom of expression. He is not given to going out of his way to court controversy – he is not one of the ‘rent a quote’ types. His responses are well thought out, the result of thinking about issues for a long time.

Even in this case, it was not an impromptu quote after a reporter shoved a mike under his face in public or to score a cheap political point. He spoke, in measured tones, for a video being prepared for Karwan-e-Mohabbat, the countrywide ‘journey’ begun by one time civil servant Harsh Mander which aims to spread the message of harmony. 

And which right thinking person will not agree with Shah? Indians are worried about the impunity with which organised groups get away after lynching innocent people. Many parents are concerned about their children growing up in a country where one could be beaten up for eating the ‘wrong’ food or arrested for an innocuous Facebook comment.

Also read: Naseeruddin Shah’s Ajmer Event Cancelled After Protest by BJP Youth Wing

At such a time, it is almost a duty of citizens who have a platform and a voice to stand up and be counted.

In India the opposite has happened. The media is subdued, businessmen speak in hushed voices. Anything seen remotely being critical of the ruling establishment or its ideology is spoken of in muted tones, often accompanied by exhortations not to ‘quote’. How often one has met even otherwise powerful people who decline to speak on anything contentious because they are fearful of the repercussions.

As for the film industry, behind all that manufactured glamour is the sordid reality of feet of clay. Some have happily signed up with the powers that be and are ready to speak up for them, others have chosen to stay silent.

Naseeruddin Shah’s outspokenness is not just refreshing but welcome. He is a respected actor and public figure. He has been consistent about what he stands for. His views matter. It is his very heft that gets the right-wing, Hindutva lot and their masters angry. They can’t ignore him and they know that his words carry weight in the public arena. He scares them. That is why they went after him.

Which is why, more than ever, we need more Naseeruddin Shahs in this country.

Review: An Attempt at ‘Reconciliation’ of a Fractured Country

‘Karwan-e-Mohabbat’s Journey of Solidarity through a Wounded India’ forces us to face up to the festering hatred in the country today, leaving the reader disturbed at his own privilege and cocoon of unaffectedness.

Reconciliation is a heavy word. It encompasses within itself the promise of acceptance, amity and more importantly, to delve into a troubled past to unearth knowledge of how to exist with opposing ideas. In a country that prefers a wilful sense of amnesia, it is a word which is both rare as well as difficult to present as an accepted currency of life. Reconciliation also takes for granted another vital aspect – the acceptance of truth, however harsh it might be.

The concept of truth in our country is a dangerous thing as it includes multitudes of points of view which are reference points of identities forever in the process of becoming ‘Indian’. We are uncomfortable being called Indians as our sense of allegiance to the country is a distant fourth after religion, language and then topography. Yet, Harsh Mander, Natasha Badhwar and John Dayal, through the Karwan-e-Mohabbat, embark upon a journey which is an attempt at reconciliation of not only fractured sense of identities, but rather a fractured country that lies in tatters awaiting intervention.

Lynching, hate crime, encounter killings, communal deaths are no longer trigger words in India – they have become as commonplace as the next ‘jumla’ that the ruling power drops down our throat. This desensitisation is something that Mander addresses in the introduction of this monumental journey into the heart of the country. He calls his caravan a journey of solidarity through a ‘wounded’ country, looking to reaffirm what he believes as ‘insaaniyat’ and communities of peace and acceptance.

Karwan e mohabbat

Karwan-e-mohabbat

Mander doesn’t soften the blow of the heinous crimes. The cover of the book is a collage of half-formed photos of the families of the lynch victims juxtaposed cruelly and violently together, their helplessness staring right at you. As you turn to the first page, there is a line drawing of the Hapur lynching victim sitting with a dazed expression looking for answers which he would never have. While the introduction gives snippets of the horror that one is to encounter in the pages to follow, it also gives the audience the time required to decide whether they have the courage in them to follow this journey as it not only exposes the cruelty of the perpetrators, but more importantly, makes the reader aware of the role their tacit silence played in such acts. If one does make a leap to face one’s accountability in this, it then opens a Pandora’s box that is India today.

Harsh Mander, Natasha Badhwar and John Dayal
Reconciliation: Karwan e Mohabbat’s Journey of Solidarity through a Wounded India
Context, 2018

The book is divided into four interconnected parts – the Journey as documented in diary updates of Harsh Mander; Reflections which are longer essays by some of the eminent travellers in the caravan; the Karwan Travellers which are short introductions of all the travellers and their experiences of being part of the Karwan in brief, and finally a long essay by Mander titled ‘Two Fathers’ – a story of what reconciliation should aim to look like for the Karwan through the two disconnected yet similar stories of Yashpal Saxena, the father of Ankit Saxena who was killed by his Muslim girlfriend’s family in Delhi and that of Maulana Imdadul Rashidi, the imam of the Noorani Mosque in Asansol, West Bengal, whose youngest son was killed by a hate mob.

‘A profound absence of remorse’

Beginning the narrative is a frenzied tour through the breadth of the country, starting from the small town of Nangaon in Assam, tracing the story of lynching of two cousins based on rumours, traversing into the heartland of cow politics in Jharkhand, Uttar Pradesh, Haryana, Rajasthan and Gujarat, into the hotbed of Hindutva killings in coastal Karnataka and finally halting, for the time being, at Porbandar on October 2, 2017.

Most of the killings presented in this part follow the same points of enactment: spreading of rumour, groups of upper caste/gau rakshaks/vigilantes arriving within minutes to the place heavily armed, the victim usually from the religious or caste minority (Muslim, Christian, Dalit) beaten inches to their death, the police either arriving late or playing along with the perpetrators by refusing to admit FIRs or worse, filing counter FIRs against the victims, the eternal wait for the families of the victims for a justice that might never come to them.

The stories pile upon each other, much like the dead bodies – disfigured, grotesque and questioning the reader. Two stories in this stood out for me –both of them interestingly happening in Rajasthan. As the Karwan forayed into Rajasthan, Mander paid a visit to the nondescript roadside on the highway which witnessed the lynching and death of Pehlu Khan, the 55-year-old cattle trader. Mander’s idea of paying homage with a fistful of flowers received much resistance from the locals as well as the local police.

Mander writes, “The determined opposition by stone-throwing mobs to our tribute to a man felled by hate violence underlined a profound absence of remorse, and a sustained communal hatred. We are still bemused by the magnitude of the stir that two fistfuls of marigold flowers created”. This incident is followed by the raining of flowers that the Karwan experienced when they visited Ajmer Sharif just a few days later, where people joined the Karwan singing and sloganeering, chanting ‘Aman, aman, aman’. These two opposite and disparate experiences – both experienced within the same longitude and latitude.

Harsh Mander. Credit: Twitter/@beenasarwar

Core goals of the Karwan

Natasha Badhwar starts off the second section with a meditation on the core goals of the Karwan, a journey to ‘atone, restore and seek healing’. Badhwar embarks on this journey, as she says, for her children, to work towards restoring the imbalance which threatens to dissolve the country into chaos – a journey which she believes is the duty of every citizen of this country. Each of the essays in this section delve into diverse areas of concern which more often than not get hidden and buried under all the statistics and the spectacle of the crimes.

John Dayal’s piece on the theological and philosophical underpinnings of both the hatred which results in these crimes as well as the lack of remorse or understanding or protest from the people is a piece that needs to be read multiple times simply for the questions that it raises.

Sanjukta Basu’s essay on ‘Women – the Invisible Victims of Lynching’ is one of the standout pieces in this book as it probes into areas which complicates our simplistic understanding of lynchings, encounter deaths and goes into the inner sanctums of the lives which are invisibly destroyed every time there is yet another story of someone being lynched.

John Dayal. Credit: Wikimedia Commons

Karwan Travellers

‘Karwan Travellers’ introduces the readers to the different people who undertook this journey of the conscience. The Karwan travellers are a mixed bag of people – priests, students, artists, activists, scientists, professors, lawyers, parents – each coming from completely different ages, backgrounds, religions and views of life with a desire to witness and learn. Each of them face their own prejudices, limitations and ideas, changing as the Karwan traversed through the country. From beginning the journey with what one of the travellers is told by a friend as ‘distress tourism’, bringing in the ‘what about-ery’ that seems to be the most common threat question to any idea of change, to realising the importance of bearing witness, the Karwan and its travellers boldly call out the state and its ancillaries of being accomplices in nurturing this hate as well as shielding it from any legal recuperations.

The Karwan is an unfinished journey – it is also a frustrating one. The stories are hurried, much like the headlines that gave no space for the reader to feel the actual anguish of these incidents. While the book does not give any happy endings or even a glimpse of any solutions to the problems that it highlights, it does leave the reader disturbed at her own privilege and cocoon of unaffectedness.

Natasha Badhwar. Credit: Twitter

There are of course more technical problems with the book which as a reviewer and as a student of literature becomes a part of our job to point out. And as I wrote this review, I started off with that, as if this was just any other book I was meant to review. But then a small incident made me realise that reviewing this book like any other would be a mistake. I work in one of the oldest bookstores in Kolkata and one of the perks of it is that I get to read most books fresh off the oven. The first thing that made me pick Reconciliation up from the shelves was that unlike all the other new releases, this one just had two copies.

When questioned, my merchandiser said they just got two copies as they did not expect it to sell, to which I had scoffed as this seemed like such an interesting read. I finished reading the book over a week and when I went to the store after two weeks post that, that one single copy still lay there without any takers. This is when I realised the extent of our apathy towards the situation of our times. We change channels when the lynchings come up, we skip the minuscule articles in the newspapers reporting them and we refuse to pick up books which talk about these uncomfortable truths.

So, even though the reviewer in me wants to point out the problems with the book, the conscience in me tells me differently. This is a book not to be read for its high literary value or its exceptional research – it does not have either. It just needs to be read: it needs to be read because we need to face our own failure as citizens of this country, to accept the truth of hatred that we skim in our everyday conversations and politely refer to as “us” and “them”; it is a call out to the millions of Indians who are busy buying the rhetoric of hate under the garb of being ‘patriotic citizens’ of this country. It needs to be read because everything around you will tell you not to read it – because reconciliation and such things don’t win vote banks or elections. And 2019 is just around the corner.

Aatreyee Ghosh finished her doctorate from Jawaharlal Nehru University and has been working as a creative manager for Oxford Bookstore and its festival, Apeejay Kolkata Literary Festival. She will be joining as a research fellow for a project on the Dutch East India Company at the International Institute of Asian Studies this October.

Backstory: In the Year of Cow Vigilantism, Could the Indian Media Have Done More?

A fortnightly column from The Wire’s public editor.

A fortnightly column from The Wire’s public editor.

The commander of a Hindu nationalist vigilante group established to protect cows is pictured with animals he claimed to have saved from slaughter, in Agra, India August 8, 2016. Credit: Reuters/Cathal McNaughton

The year 2017 could be branded as the Year of Cow Vigilantism. Credit: Reuters/Cathal McNaughton

As we stand at the cusp between the old year and new, everything seems clearer in the act of looking back. The year 2017 could be branded as the Year of Cow Vigilantism and the stench of its wanton cruelty lingers in the air as we travel into 2018 (‘Cow-Related Hate Crimes Peaked In 2017, 86 % Of Those Killed Muslim’, December 8).

When the entire story of this shameful chapter in the country’s history gets written, the role of media-generated stories on the consumption, storage and transportation of “gau maas” (flesh of the cow) in fermenting communal hatred may well emerge from the shadows. The term “gau mass” was invariably used in such reportage in the most incendiary and pre-meditatively provocative manner, with no evidence being cited to establish that it was indeed the meat of the cow. Each report of this kind was further amplified through the agency of social media platforms and interested political players. The hate acts these carefully calibrated rumour-mongering strategies provoked were later projected as “spontaneous” displays of righteous rage by the very same media.

But it is not the role of low level media entities that seed hate in distant corners of the land that concerns me here, but that of mainstream media. Could they have done more on hate crimes? Could they have worked harder to make the ordinary reader/viewer feel and suffer with the victims of such violence? Could they have created such a common sense of revulsion against such politics that society rises up against it? These questions need answers if 2018 is not to witness the same blood dimmed tide that 2017 did.

The one serious effort that a mainstream Indian media house had made to hold a mirror up to these incidents by monitoring them and publishing the evidence proved so effective that it apparently had to be prematurely aborted. The Hindustan Times’ Hate Tracker was envisaged as a crowd-sourced “national database on crimes in the name of religion, caste, race”, and it quickly gained public traction at a time when people were being killed with impunity by manufactured mobs with manufactured agendas. One would have thought that such a simple, effective idea that served the ultimate journalistic principle of providing voice to the voiceless and eyes to those who hadn’t seen, would have been adopted by their peers as a good journalistic practice. Similar formats have, indeed, been adopted by media bodies across the world. The Documenting Hate project instituted after the series of racist attacks in the US, received the support of several prominent news establishments, and helped to raise awareness about how widespread was the presence of everyday racism. It also mounted a search for solutions, including those for that disturbing conundrum: why do the police invariably side with the assaulters rather than the assaulted?

When it came to HT’s Hate Tracker, though, not only did the editor whose brainchild it was mysteriously put in his papers, but the ‘Hate Tracker’ itself dropped out of sight without leaving a track (‘Hindustan Times Editor’s Exit Preceded by Meeting Between Modi, Newspaper Owner’, September 25). The rest of us will never know the manoeuvres behind the curtain that led to those Houdini-like twin disappearances of editor and content, but it would be fair to say that it is such self-censorship that helps to create conditions for the flourishing of murderous rage.

Those who control media institutions and gain social capital from them actually owe an explanation to the rest of us for their failure to hold to account the forces behind the surge in hate crimes. They may be have been willing to allow reports on incidents of cow vigilantism in well-crafted prose accompanied by searing images, but they deliberately failed to make the connections between the rising occurrence of hate crimes and those who talk of the “pink revolution” from election platforms in order to come to power.

So why should we be surprised that the year that saw the highest number of cow vigilante attacks also witnessed an inordinate number of intemperate remarks from Bharatiya Janata Party notables that amounted to endorsing cow vigilantism? The year had a central minister of minority affairs denying in parliament that the lynching of dairy farmer, Pehlu Khan, ever took place even as a video of that sickening attack in Alwar had gone viral. A few days later the RSS chief, without wasting words of concern over this brutal murder, demanded a national law for cow protection (‘RSS Chief’s Call for National Cow Protection Law Echoes a Familiar Pattern’, April 10).

It was a year when we heard the Chhattisgarh chief minister Raman Singh’s boast that he will hang anyone who dares kill a cow, and the chairperson of the Sanskrit Board in his state express a desire to publicly honour the murderers of “cow slaughterers”. It was a year when a high court judge ruled that the cow should be declared the “national animal” and that no crime was more “heinous than cow slaughter”. A former deputy chief minister of Karnataka equated those who slaughtered cows to anti-nationals and Pakistani agents and an MLA from Rajasthan said it “straight out that if you smuggle and slaughter cows, then you will be killed” (December 25). Statements like these, coming as they did in quick succession over the course of the year, amounted to nothing less than the issuing of public licences to kill. Mainstream media outrage over this collapse of the public conscience and common humanity was tenuous when it emerged, but mostly it did not.

So will it be more of the same in 2018? As someone once said, “An optimist stays up until midnight to see the new year in. A pessimist stays up to make sure the old year leaves.” The pessimist and optimist in me are locked in battle, but hope is a thing with feathers that keeps singing. Among the developments that keep the optimist in me alive are stirrings of resistance within civil society which even managed to gain some media space (‘Anti-Lynching Rally Planned in Mumbai to ‘Wake Up Country’s Conscience’ ; ‘The ‘Karwan-E-Mohabbat’ Must Continue Its Journey). Then there was the response from large sections of the media to the many murderous attacks on journalists in 2017 which created a certain unity that bodes well for media independence. There has also been serious push back from the media community on defamation notices designed to beat down independent reporting and, as the year wound to an end, we had representatives from nine media groups, including from The Wire, file a petition in the Bombay high court against a CBI court-imposed censorship order (‘Journalists File Petition in Bombay HC Against Gag Order in Sohrabuddin Case Trial’, December 27).  So here’s wishing you (and me) a year in which freedom of expression and media content flourishes, not diminishes!

§

Pranav Patel, an alumnus of Tata Institute of Social Sciences, Mumbai, sent in this rejoinder to the piece titled, ‘Why the Congress Will Continue to Lose Elections’ (December 22):

This article has lost sight of the fact that Gujarat is the proclaimed laboratory of the Hindutva Brigade. The extent of polarisation is almost unbelievable. Gujaratis are usually seen as being mild in disposition and pragmatic in approach and yet the level of hatred in the Gujarati has been fuelled to such an extent that even after all these years it clouds the judgment of people. Those who voted for the BJP in the 2017 election still think that it is the organisation that has protected them from the ‘other’, much like those who vote for the Shiv Sena in Maharashtra. They are prepared to condone misrule and misgovernance and continue to vote for the BJP as the saviour of Hindutva or protector of Gujarati ‘asmita‘. Some have realized their folly and have chosen not to vote at all. Only three months ago, nobody thought that the BJP would have to even make an effort to win the election, only the extent of victory was in doubt. It was thus a commendable performance by the Congress. The Congress could not win, not because of throwing Aiyar to the wolves, but because the Congress did not have the organisation or the local leadership that could persuade those disillusioned voters to vote against the BJP.

While some people might appreciate the ‘courage’ of Modi in not admitting his mistakes and blundering along irrespective of the misery caused to the people, and some might appreciate the ‘loyalty’ of Modi in standing by his party men, it only raises doubts about their wisdom. Are arrogance and deceit positive or desirable traits in a person or an organisation? Is a leader who inflicts so much pain on the people and the economy to be supported due to such ‘courage’ and ‘loyalty’?

Rahul Gandhi may not be a match for Modi in many ways, but that is thankfully a blessing rather than a curse. Modi and the Sangh Parivar have taken the country to the brink of anarchy and now the mobs dictate policy and the government implements it. Sensible people will have realised that Prime Minister Modi is not just a failure but even refuses to admit to having taken wrong decisions. Any criticism of the government or any minister is routinely fought by the dubious means of casting aspersions on the intent or character of the critic. Government data and figures are fudged with alarming regularity to build a positive spin around the tailspin the economy currently is in. Sensible people will hopefully make the correct choice in 2019.

Write to publiceditor@cms.thewire.in

The ‘Karwan-E-Mohabbat’ Must Continue Its Journey

The Karwan will continue its work through four initiatives, including providing support to families affected by hate violence and establishing an India Hate Crime Citizen Watch.

The Karwan will continue its work through four initiatives, including providing support to families affected by hate violence and establishing an India Hate Crime Citizen Watch.

Karwan e mohabbat

The Karwan-e-Mohabbat ended with a candle light vigil. Credit: Twitter/Karwan-e-Mohabbat

The Karwan-e-Mohabbat – a caravan of love – set out from Nagaon in Assam on September 4, 2017, and concluded its travels on October 2, 2017, in Porbandar, a small coastal town in Gujarat where 148 years ago Mohandas Gandhi was born. During its travels, the karwan bore witness to such intense and pervasive suffering and fear fashioned by hate violence, and such extensive state hostility to its most vulnerable citizens, that we resolved that the caravan of love must continue its journey.

Its journey must continue not just metaphorically but also literally.

Even during the month that we travelled, news filtered in of one Dalit boy lynched for watching garba and two battered for sporting moustaches, a woman branded and killed for being a ‘witch’, continued police killings of Muslim youth, as also mob attacks in the name of the cow. Until collectively, all of us – we, the people of India – are able to bring an end to this, our karwan cannot end its journey. We commit that every month, some of us will visit families in at least one state.

Second, the members of the karwan will establish, with wide collaborations, an India Hate Crime Citizen Watch. We found during the karwan that there are literally hundreds of hate crimes unfolding, of which only a small fraction are reported even in the local press. A tinier fraction of these find mention, even cursorily, in the national media. Even among these, only very few – like Mohammad Akhlaq, Pehlu Khan and Hafiz Junaid – register in any enduring way in the national consciousness.


Also read: On His Birth Anniversary, ‘Karwan-E-Mohabbat’ Makes Final Stop at Gandhi’s Birthplace


We also found during the karwan that the police often does not register these as hate crimes but road accidents, violations of cow protection laws, or the police firing in self-defence. Families, especially Muslim victims, sometimes do not even try to register police complaints, because they fear that if they complain that they were attacked for transporting cattle, the police would register crimes against them instead of the attackers and lynch mobs.

The ruling establishment, the RSS and their supporters attempt to obscure the massive scale and recurring patterns of hate violence against minorities and Dalits, which the karwan came face to face with as it travelled across eight states. They cling to their official claim that these are random, stray incidents of statistically inconsequential numbers. The prime minister, every six months or a year, issues a short and generally-worded condemnation, never followed by hard action to prevent these crimes. Senior leaders of the BJP, including senior ministers, often justify the killings as legitimate anger against the killing of the sacred cow, targeting of Hindu women and a general affinity to crime of the targeted communities.

The mainstream media has largely been complicit in official attempts to obscure the gravity and magnitude of hate violence after Narendra Modi was elected to the office of prime minister. Two shining exceptions were NDTV and the Hindustan Times under the editorship of Bobby Ghosh. NDTV is subject to many actions to try to intimidate, silence or buy out the liberal and independent news channel. Ghosh was relieved of his duties, and The Wire accessed internal emails and suggests that a major reason for him losing his job at the helm of the newspaper was a national Hate Tracker that his newspaper established, to monitor hate crimes across the country.


Also read: Fighting for Peace Amidst Manufactured Hate, ‘Karwan-E-Mohabbat’ Reaches the Capital


Since, therefore, the government, the National Crime Records Bureau and the mainstream media are unlikely to inform the country about the nature, scale and spread of hate crimes in India, we are convinced that there is need to a Citizen Watch of a national scale to document hate crimes. For this India Hate Crime Citizen Watch, we are issuing a call for team of volunteers – students, lawyers, journalists, academics, activists – in every state affected by hate violence, to help investigate and document as many hate crimes as we are able to identify and confirm. There are excellent on-going initiatives such as by Citizens Against Hate, Peoples Union for Democratic Rights and others, to document in depth some of these incidents. The karwan will also continue to do this. What the Citizen Watch will try to do is to try to build as comprehensive a database as possible of hate crimes occurring across the country, and will incorporate both basic details of all incidents and in-depth case studies of as many of these as is possible.

The third on-going commitment of the karwan is to try to support each of the families affected by hate violence. There are four kinds of support that they require. The first is for legal justice. The second is for psycho-social care, to help them cope and deal with their suffering. The third is to access their entitlements, such as compensation from government, as well as other needs such as education, pensions and healthcare. And the fourth is for other material needs, such as to rebuild their livelihoods, often destroyed due to the loss of a breadwinner and of livestock, or fear. To assist the families for all of these, we hope to try to recruit two community justice and care volunteers to work with each family, and to train and support them in the fundamentals of law, entitlements and psycho-social counselling.

Harsh Mander (R) and John Dayal (second from right) with the family of two lynching victimes during the Karwan-e-Mohabbat. Credit: Twitter/Karwan-e-Mohabbat

Harsh Mander (R) and John Dayal (second from right) with the family of two lynching victims during the Karwan-e-Mohabbat. Credit: Twitter/Karwan-e-Mohabbat

For a more systematic approach to legal justice from a state that is most often openly hostile to the victims and protective of the attackers, we hope that it will be possible to constitute loose human rights collectives in each of the states in which hate crimes are endemic. There are already many fine initiatives to support some of the families, by organisations like the Human Rights Law Network, Citizens Against Hate and also some Muslim religious formations. By coming together, we would be able to gain strength, learn from each other, and ensure that no family is left out of the striving for justice.

There is already also a larger initiative to try to constitute Aman Insaniyat Citizen Councils in as many districts as possible across the country, comprising women and men who are widely respected for their integrity – moral as well as financial – and commitment to constitutional values, particularly social and economic equality, secularism, caste and gender equity, labour rights and rationalism and the scientific temper. These citizen councils would respond as early as possible when there are any incidents of hate violence, or threats or mobilisation for such violence. They would be alert to any build-up, mobilisation and rumours that could lead to violence, moving the state and district administration to take necessary steps to prevent violence, refuting through the media and social media any false rumours that create hatred and suspicion. In the event of the break-out of any violence, they would have the responsibilities of organising fact-finding, oversight and encouraging just and comprehensive relief and rehabilitation, peace building and, as noted below, legal justice. They would also take a number of steps to advance communal harmony, and caste and gender equality, working closely with educational institutions, youth and women groups, trade unions, and other such social institutions, as well as local bodies.     


Also read: Love and Loss in the Time of Lynching


And finally, the karwan has resolved also to chronicle – through books, films, photo exhibitions and public talks – the rise of hate and fear that we bore witness to during the karwan. We feel this is imperative to inform and appeal to the public conscience. Many travellers of the larwan have already begun to tell the stories they heard and saw, and plan to continue to do so, with pictures, videos and words. In order to inform and appeal to our sisters and brothers across the country, to care, to speak out, and to resist.

There is an evil stalking our land, of hate and fear engineered by cynical politics. To fight these, to restore compassion and constitutional values to our country, not just this caravan of love, and many others, must continue their journeys, into India’s troubled interiors as much as into the shadows of our troubled hearts and minds.

Harsh Mander is a social worker and writer.