[sacw] SACW #1 | 21 May 02

[Harsh Kapoor]

South Asia Citizens Wire Dispatch #1 | 21 May 2002
http://www.mnet.fr

__________________________

1.India: Copies are available of Video Film & Exhibit on Gujarat Genocide
2. India: Rebuilding consensus (Rajni Kothari)
3. India: Peace Concert in Bombay (May 23, 2002)
4. India: Four Years After Pokharan - The nuclear danger is now!=20
(Praful Bidwai)
5. India: In the Name of Honour (Laxmi Murthy)
6. India: Gujarat riots - communalization of state and civic society=20
(Prof. Jayanti Patel)

__________________________

#1.

Date: Mon, 20 May 2002 17:05:08 +0000

Video Film on Gujarat Genocide by Gauhar Raza
Evil Stalks the Land
34 minutes
English
Rs 250+ courier charges
Genocide in the Land of Gandhi
An Exhibition
12 poster panels + 25 posters ( Harvest of Hatred)
Rs 500+ courier charges

Shabnam Hashmi, New Delhi
<shabhashmi@h...>

Evil Stalks the Land is also available at Communalism Combat office in Mumb=
ai

_____

#2.

The Hindustan Times, 21 May 2002
Rebuilding consensus
Rajni Kothari
http://www.hindustantimes.com/nonfram/210502/detide01.asp

_____

#3.

HOLDING HANDS FOR HARMONY
A concert for promoting peace

By Shubha Mudgal and her accompanists

Organized by Bandra West Residents' Association

DATE- Thursday May 23 2002
AT 7.30p.m.
VENUE St. Andrews College Auditorium, St
Dominic Rd Near Holy Family Hospital
Bandra West Mumbai 400050

For passes
Tel.REEN 6451865
email bwra50@h...
or email nixx@m...

_____

#4.

The Praful Bidwai Column for the week beginning May 20

Four Years After Pokharan - The nuclear danger is now!

By Praful Bidwai

It is a fateful, frightful coincidence that a military conflict=20
between India and Pakistan should seem imminent on the fourth=20
anniversary of the Pokharan-II and Chagai nuclear tests. India has=20
reportedly cranked up its military machine, already on high alert for=20
four months, with over 700,000 soldiers at the border. A "limited"=20
strike across the Line of Control in Jammu and Kashmir is not ruled=20
out. The likelihood of a military conflict greatly increased after=20
the ghastly May 14 terrorist attack in Jammu. The visits of US=20
officials Richard Armitage and Christina Rocca only highlight that=20
grave danger. The danger has certainly not passed.

Whether or not the Jammu incident is presented and treated as a=20
"provocation", a "limited" strike on Pakistan will not reflect wisdom=20
or rationality on New Delhi's part. Rather, it will demonstrate=20
India's frustration at Islamabad's refusal for four months to take=20
unspecified "action" on the list of 20 "terrorists", most of them=20
unconnected with the December 13 Parliament attack. Pakistan may not=20
be honest in claiming it cannot stop militants crossing the LoC,=20
given the terrain. It may also be disingenuous in recalling the US's=20
failure to stop illegal border-crossing from Mexico despite secure=20
fences and sophisticated surveillance. But India too has raised its=20
brinkmanship to fever pitch. It has also sent contradictory signals=20
about the "bottom-line" for de-escalation: is it "action" on the 20=20
"terrorists", or an end to border-crossing?

At any rate, a "limited" strike is unlikely to achieve the purpose of=20
bending Pakistan to India's will-except through mediation by the US,=20
which will exact a high cost. "Limited" strikes are almost certain to=20
escalate to open warfare, which in turn is liable to make South Asia=20
the world's topmost candidate for a nuclear catastrophe.

Highlighting this deadly prospect is a sensational revelation in The=20
(London) Sunday Times (May 12). This report says the Pakistani army=20
mobilised its nuclear arsenal against India during the 1999 Kargil=20
war without the knowledge of Prime Minister Nawaz Sharif. Citing=20
Bruce Riedel, a senior White House adviser at that time, it says US=20
intelligence had gathered "disturbing information about Pakistan=20
preparing its nuclear arsenal". Mr Riedel and other officials feared=20
that India and Pakistan "were heading for a deadly descent into=20
full-scale conflict, with a danger of nuclear cataclysm". They=20
briefed President Clinton accordingly.

This gives a hair-raising edge to well-founded fears expressed by=20
many analysts, including this writer, that the Kargil conflict had a=20
dangerous potential for nuclear escalation. This Column then recorded=20
that India and Pakistan exchanged nuclear threats no fewer than 13=20
times during that seven weeks-long war-itself the world's=20
biggest-ever conventional conflict between two nuclear=20
weapons-states. These threats were not hollow. In the Pakistani case,=20
they were backed by ground-level preparations. Although Mr Riedel is=20
silent on India's counter-preparations, it is almost inconceivable=20
that New Delhi would not have drawn up contingency plans for the=20
deployment and use of nuclear weapons. The Sunday Times disclosures=20
clearly show that:

* Nuclear weapons were mobilised for actual use, that too in the=20
middle of a large-scale conventional conflict, involving 40,000=20
Indian troops and top-of-the-line weaponry, as well as numerous=20
air-strikes and naval manoeuvres. The chances of use of nuclear=20
weapons are highest in war.

* Pakistan's elected Prime Minister was totally unaware of his army's=20
nuclear preparations-just as he had been kept out of the loop on the=20
strategy of infiltrating jehadi "freedom-fighters" across the LoC.=20
These decisions were made not in Islamabad, but in the army's=20
Rawalpindi headquarters. Mr Sharif was first told the terrible=20
nuclear truth by Mr Bill Clinton on July 4in Washington.
* Pakistan's army arrogates to itself all control over and=20
information about the country's nuclear activities-to the point of=20
keeping the civilian leadership in the dark. Earlier, Ms Benazir=20
Bhutto too had to beg the CIA to brief her on Islamabad's nuclear=20
capability. Her own army denied her that information-although she was=20
Prime Minister!

* When confronted by Mr Clinton with information on Pakistan's=20
nuclear preparations, and reminded of how the US and the USSR had=20
come close to nuclear war over Cuba in 1962, an "exhausted" and=20
presumably crestfallen Mr Sharif recognised the "catastrophic"=20
danger, and "said he was against [the preparations], but worried for=20
his life back in Pakistan". This prepared the ground for an agreement=20
to pull back troops and end the Kargil conflict-much to Gen Pervez=20
Musharraf=92s annoyance. The coup that followed in October was rooted=20
in the Sharif-Musharraf conflict.

These disclosures should chill many spines. It is tempting to use=20
them to highlight how irresponsible and adventurist Pakistan's=20
military leaders are, and how their self-serving and irrational=20
calculations could start a nuclear conflict. But this can only give=20
us cold comfort. For it is India's leadership which cajoled, taunted=20
and chided Pakistan into openly crossing the nuclear threshold. Mr=20
Sharif first balked at the prospect of testing. He decided to conduct=20
the blasts only after Mr L.K. Advani made his infamous May 18 Kashmir=20
speech, warning Pakistan that the "geopolitical situation" had=20
changed.

In nuclear war, it doesn=92t take two to tango. A single adventurist,=20
crazy, aggressive, state can start war-with catastrophic=20
consequences. Wreaking nuclear devastation upon the adversary after=20
he has used a nuclear weapon against you can at best be an act of=20
blind revenge. It cannot regain you your security. Indian leaders=20
were fully aware in 1998 that the military would control Pakistan's=20
nuclear weapons, and its strategic doctrine would favour pre-empting=20
a conventional defeat with nuclear weapons.

BJP leaders-and many of India's trumped-up strategic experts-deceived=20
themselves that nuclear weapons would miraculously instill sanity and=20
sobriety into khaki brains. They committed a colossal blunder in=20
capitulating to Extreme Right pressure from the RSS. The nuclear=20
tests represented the fulfilment not of a national-consensual=20
project, but of a unique Hindutva obsession. No party other than the=20
BJP has ever demanded India's full-scale nuclearisation, or=20
threatened it in its manifesto-right since 1951 (as the Jana Sangh=20
did).

South Asia's 1.3 billion-plus people are now paying for the historic=20
stupidity of Vajpayee, Sharif & Co. We could all be incinerated into=20
particles of radioactive dust. The danger is not imaginary. The CIA's=20
"Global Threat 2015" report says that of all the regions of the=20
world, the risk of nuclear war is the highest in South Asia, and will=20
remain "serious". Testifying before the Senate Intelligence Committee=20
on February 7 and the Senate Arms Services Committee on March 20, CIA=20
director George Tenet said the chances of war between India and=20
Pakistan "now are the highest since 1971". He also testified: "if=20
India were to conduct large-scale offensive operations into Pakistani=20
Kashmir, Pakistan might retaliate with strikes of its own in the=20
belief that its nuclear deterrent would limit the scope of an Indian=20
nuclear counter-attack". One of India's few genuine, thoughtful,=20
strategic experts, Gen V.R. Raghavan, concurs with this assessment.=20
He says a "limited" conflict with Pakistan is likely to escalate to=20
the nuclear level.

A first-generation nuclear bomb dropped on Mumbai or Karachi will=20
kill 800,000 or more people, flatten most buildings, destroy all=20
communications, and contaminate vast swathes of land with radioactive=20
poisons for thousands of years. There is no military, civil or=20
medical defence against nuclear weapons. There is no cure for the=20
health injury they cause. They are not weapons of war, but of=20
genocide.

Even if they are not used, making and deploying nuclear weapons will=20
impose unbearable costs upon India and Pakistan. Nuclearisation will=20
corrode their social, economic and political institutions. The=20
expenditure, of anything from Rs. 60,000 to 100,000 crores, on a=20
small Indian nuclear arsenal over five years will bankrupt the state=20
and cripple the already feeble social sector. The collapse of public=20
services would spell the failure of the state itself. No less=20
burdensome will be nuclearisation's political costs: India's reduced=20
global stature, internationalisation of the Kashmir dispute, and=20
subservience to the US as India's most favoured mediator in all=20
Pakistan-related conflicts.

Four years after India and Pakistan crossed the nuclear Rubicon, the=20
balance-sheet is strongly negative. Both countries have lost in=20
security. Nuclear weapons have become a liability-a licence not to=20
resolve disputes, and a constraint on the freedom of action of each=20
state. Nuclear weapons have not conferred great power status on India=20
or Pakistan, nor given them a greater voice in world affairs.=20
Pakistan may have recently gained some "normality" in the world's=20
eyes. But until September 11, it was a virtual pariaha failing state.=20
It could soon return to that status once the US is through with its=20
"war against terrorism" in South Asia.

India's profile has risen in Washington-in spite, not because, of its=20
nuclear weapons, and largely because the Vajpayee government has=20
entered into a subordinate client partnership with the US. We will=20
soon discover that that is no invitation to the world=92s high table.=20
Nuclearisation is a recipe for disaster.-end

_____

#5.

http://www.corpwatchindia.org/issues/PID.jsp?articleid=3D1283

In the Name of Honour

By Laxmi Murthy
CorpWatch India
April 23, 2002
On 27th of February this year, an unidentified mob in Godhra, Gujarat=20
set on fire a railway coach occupied mainly with Kar Sevaks (Hindu=20
volunteers) returning from Ayodhya, the site of the movement to build=20
a temple in the birthplace of the Hindu god Ram. This heinous act=20
left 57 dead - many of them women and children - and several others=20
grievously injured. While this ghastly crime is still being=20
investigated, to determine whether it was a pre-meditated assault by=20
a group of Muslims or, as is a being alleged by some, a spontaneous=20
reaction to the molestation of a Muslim girl by Kar Sevaks, the=20
anti-Muslim carnage that followed has numbed the nation. Laxmi Murthy=20
reports.

"............and they were all honourable men." To avenge the insult=20
to the dignity of 'their' women, from February 27th onwards, some=20
'bravehearts' belonging to the Bajranj Dal, Vishwa Hindu Parishad and=20
other militant Hindu outfits went on a rampage, raping and mutilating=20
women from the Muslim community.

No matter that the rumours of Hindu women being kidnapped from the=20
Sabarmati Express, raped and their breasts cut off, were completely=20
fabricated by Sandesh, an incendiary local newspaper. No matter that=20
the incident was corroborated by neither the administration nor the=20
police. No matter that the same newspaper later issued a retraction=20
of that particular news item. And no matter that the Godhra incident=20
was condemned in no uncertain terms by all right-thinking persons.=20
Yet women's bodies became the site for a violent expression of a=20
distorted 'patriotism' -- a ghastly arena for playing out a 'love for=20
the motherland' where Muslims represent the detested 'other'.

The extent of sexual violence and brutality witnessed during the=20
carnage in Gujarat since the 28th of February is likened by many to=20
the horrors of the post-Partition riots in 1947. With an estimated=20
2,000 dead, more than 100,000 rendered homeless and property worth=20
millions of rupees destroyed, the toll is still mounting. Not since=20
the 1984 Sikh massacres has the country witnessed the systematic=20
elimination of members of a particular community. Yet, what=20
distinguishes the current pogrom is the extent of pre-meditation and=20
infiltration of the civil administration and police by fascist=20
organizations like the RSS, Bajrang Dal and VHP as well as the=20
targeting of women and children for particularly savage acts.
------------------------------------------------------------------------
The extent of sexual violence and brutality witnessed during the=20
carnage in Gujarat...is likened by many to the horrors of the=20
post-Partition riots in 1947.
------------------------------------------------------------------------

"Do not spare the women!" was the order given to the cadres by=20
leaders of the right wing Hindutva organizations. And the women were=20
not spared. Nor were the children. Teenagers Ruksana, Kheroon,=20
Noorjahan and Farzana of Naroda Patiya in Ahmedabad were gang raped=20
and then burnt to death. Shabana of Eral village in Kalol taluka --=20
described by her mother Medina as a 'flower yet to bloom' -- was=20
raped and had her breasts hacked. Bilkees -- five months pregnant --=20
was gang raped and left for dead among the bodies of her baby girl=20
and other family members. The list is endless, the orgy of violence=20
numbing. And hope for justice in the present system is dim -- with=20
women being too terrorised to even file FIRs at police stations=20
staffed by openly anti-Muslim police, or get medical examinations=20
while on the run.

A doctor in rural Vadodara said that the wounded who started pouring=20
in from the 28th of February had injuries of a kind he had never=20
witnessed before even in earlier situations of communal violence. In=20
a grave challenge to the Hippocratic oath, doctors have been=20
threatened for treating Muslim patients, and pressurised to use the=20
blood donated by RSS volunteers only to treat Hindu patients. Sword=20
injuries, mutilated breasts and burns of varying intensity=20
characterised the early days of the massacre. Doctors conducted=20
post-mortems on a number of women who had been gang raped, many of=20
whom had been burnt subsequently. A woman from Kheda district who was=20
gangraped had her head shaved and 'Om' cut into her head with a knife=20
by the rapists. She died after a few days in the hospital. There were=20
other instances of 'Om' engraved with a knife on women's backs and=20
buttocks.
------------------------------------------------------------------------
The mobs were composed of so-called 'ordinary' people from various=20
walks of life. People like you. People like me.
------------------------------------------------------------------------
For the survivors too the damage goes deep -- having watched their=20
children and close family members brutalised, hacked to death and set=20
on fire in front of their eyes. For children witnessing their mothers=20
and sisters being raped, their fathers and brothers being butchered,=20
the emotional and mental trauma cannot be put into words -- and it is=20
anyone's guess when the wounds will heal, if ever. 'Post-traumatic=20
stress disorder' can only be assessed once the trauma is past. The=20
chilling reality is that the horror continues. The schisms are so=20
deep that even the most optimistic wonder if the country can ever be=20
the same. Relief camps in the state, mostly run by religious bodies,=20
are overflowing with people who have nowhere to go -- with their=20
homes and means of livelihood destroyed. Many are too insecure to go=20
back to the hostile neighbourhoods from where they were singled out=20
and driven away. For women, there is an overwhelming sense of loss of=20
community, of betrayal by their neighbours and friends. Those very=20
'friends' who came to enjoy 'sheer korma' at Id attacked them with=20
inhuman savagery.

For most of us in progressive movements, what is the most difficult=20
to reconcile is that the brutal assaults were not perpetrated only by=20
power-hungry politicians or a police force gone berserk, or even a=20
handful of hoodlums. The mobs were composed of so-called 'ordinary'=20
people from various walks of life. People like you. People like me.

Feminists are grappling with the disquieting reality that women too=20
were responsible for the violence -- part of mobs that killed, raped,=20
looted and burnt down Muslim houses, vehicles and shops. Even tribals=20
and other oppressed classes joined in the killing spree. The poison=20
has spread deep within the fabric of society, seeped into the mind of=20
an uncomfortably large chunk of Hindu men, women and children. The=20
progressive sections have had to face the fact that the silence of=20
the majority may actually endorse the violence. The polarisation is=20
widespread and visible -- a photograph of Hanuman on your door and a=20
red dot on your forehead may be the difference between life and death.

Logic and facts certainly have their place, but demonising the=20
'other' need have no basis in rationality as we found. We met Hindu=20
women who had a very real fear of being overrun by Muslims, and=20
fantastic stories of large stores of weapons stacked in Muslim homes=20
abounded. With utter disregard for the principle that a democracy is=20
measured by the manner in which minorities are treated, these women=20
had accepted in toto the notion that minorities were hogging more=20
than their share of the pie. Myths about polygamy (though statistics=20
show that more Hindu men are bigamous), family size (again, facts=20
show that Muslim families are no larger than Hindu ones) are used to=20
create a paranoia about being 'taken' over. These images, are aided=20
in no small measure by Muslim fundamentalist leaders have contributed=20
to building an image of the 'marauding, aggressive Muslim'. In the=20
mind of the Hindu woman, images of sexual violence predominate,=20
transmitted to their daughters magnified hundredfold. Women's very=20
real experiences of violence are patterned along communal lines,=20
where religious identity overshadows their experience of being women=20
in a male-dominated world.

The line being crossed, i.e from hating Muslims to condoning their=20
killing, encouraging it, and even taking active part in it, has been=20
taking place with increasing ease and social sanction. Far from a=20
moral condemnation of the violence that has been unleashed, women are=20
reportedly sending bangles -- a sign of diminished manhood -- to RSS=20
shakhas in places where the devastation has not been so ferocious.=20
Eliminating Muslims and brutalising women is equated with machoism=20
and patriotic duty.

Women of all religions are the most vulnerable to religious=20
fundamentalism -- whether in the shape of widow-immolation in the=20
name of 'sati', or being denied rights to inheritance, child custody=20
and divorce through discriminatory religious laws, or the=20
Talibanesque diktats to Muslim women to wear burqas. Yet, women are=20
deeply religious keepers of the faith -- a conundrum that has puzzled=20
feminists of all shades agitating for women's rights. A mild=20
exasperation at the insistence on following vrats (religious fasts)=20
has perforce given way to an acknowledgement of religious=20
fundamentalism among women as well. Women have formed the backbone of=20
all mass movements; and, however hard it is to accept, it is clear=20
that women have been successfully mobilised by the Shiv Sena, Durga=20
Vahini, the RSS and other Hindu fundamentalist organizations. Yet, it=20
is equally clear that the promise of power in these male-dominated=20
outfits is chimerical, since the leadership continues to be male, and=20
women used only as a medium to transmit messages of malevolence.=20
Women's ability to network, make links and communicate at intimate=20
levels has been harnessed for the hate campaign against minorities.

Can the secular women's movement re-orient the discourse where it=20
belongs -- to a reiteration of egalitarian civil laws over=20
discriminatory religious precepts, access to land and other=20
productive resources for women and other oppressed classes? The real=20
battle is elsewhere. Unfortunately, the arena has been hijacked to=20
fight an illusory war.

For only if women forge bonds beyond religious and ethnic=20
affiliations, to reiterate a sisterhood borne of a collective=20
experience of oppression, can the Ruksanas, Kheroons, Noorjahans and=20
Farzanas hope to get justice.

The author is an editor with the Women's Feature Service and a member=20
of Saheli, a Delhi-based autonomous women's group.

_____

6.

From: "RATIONALIST INTERNATIONAL"
Date: Wed May 1, 2002 1:56 am

India: Gujarat riots - communalization of state and civic society

By Prof. Jayanti Patel

(A Report from Ahmedabad, Gujarat)

"The connotation of the word secular should mean negation of all religions"

Communal riots are an indicator of socio-cultural schism existing=20
between the communities. Every communal riot not only deepens this=20
schism and hardens the socio-cultural divide, new found factors and=20
reasons get added to the divide. The recent communal riots in Gujarat=20
and the horrendous carnage perpetrated during these riots have=20
shocked all sensible persons and has reemphasized the need for=20
bridging this gap and evolving an integrated and harmonious human=20
society which is an essential component of a nation. It is necessary=20
to analyze the causes behind the communal riots and widespread=20
violence in Gujarat as well as their dangerous implications.

NEW FEATURES

It could be observed that riots are no more instantaneous incidents=20
caused by some mischief-mongers, and riots themselves being thinly=20
spread and/or of short duration. They have become a form of=20
collective violence - something like a continuous battle between two=20
communities. Over the years they have become more organized, planned=20
and devastating. Despite the efforts of well intentioned and sober=20
people from both the side, the suspicion and hatred have steadily=20
penetrated the masses and spilled over into rural areas as well. The=20
influence and impact of people advocating tolerance, amity and=20
harmony have dwindled to such an extent that now they find themselves=20
not only impotent, helpless and ineffective but often ridiculed or=20
attacked for their views. This regression of liberal ethos and=20
assertion of fascist psyche by fundamentalist groups and leaders=20
amongst the masses are portents of the horrible future ahead.

We must understand that the communal violence in Gujarat was=20
triggered by the Godhara carnage, where more than fifty people were=20
burnt to death in the coach of a train, attacked by a big Muslim mob,=20
armed with weapons and inflammable material. The resultant shock and=20
repercussions were widespread. However, the economic, political,=20
social, psychological and cultural climate prevailing in Gujarat was=20
responsible for its widespread, intense and unremitting nature. The=20
identification and evaluation of these causes and finding its remedy=20
is necessary if we want to stop its recurrence and reverse the=20
process of communalization of our society.

WHY IN GUJARAT?

It is surprising - and many people are surprised - how and why the=20
tolerant, mild mannered, amicable and peace-loving people of Gujarat=20
have, since 1942 have come to acquire such a violent communal=20
personality since the inception of the state. Many find it ironical=20
that Gandhi's Gujarat can behave in such a fashion. It may sound=20
rhetorical but let me add that it is also the Gujarat of Mohammad Ali=20
Jinnha, Chundrigar, Zulfikar Ali Bhutto, Advani, K. K. Shastri (VHP=20
president), and Pravin Togadia (VHP secretary)! This is just to point=20
out that Gujarat's socio-cultural milieu has diverse strains and its=20
simplification as one homogenous entity could be misleading.

Geographically Gujarat is a border state; its northern border touches=20
Pakistan. After partition hoards of Gujaratis and Sindhis came to=20
Gujarat as 'NIRVASIT'. Their traumatic experience of the partition=20
added to the psyche of Gujarat - along with the historical story of=20
the demolition of the Somanath temple. To these, the riots of=20
forties, fifties sixties and seventies - largely initiated by=20
Muslims, have contributed to the popular perception of a Muslim as=20
aggressive and communal person.

The violent clashes between the two communities during these riots=20
led to the segregation of Hindu and Muslim localities. This=20
segregation affected the younger generation as they had no live=20
social contacts with each other, they studied in different schools=20
and the link of friendship or communication or understanding each=20
other's feelings, became very tenuous. As the frequency of riots=20
increased (nearly more than a score in six decades), socio-cultural=20
bonds between the communities started fading. Lack of neighborly=20
relations and communication provided the fertile ground for the=20
fundamentalist propagandists to cause misunderstanding, suspicion and=20
hatred between the two communities. Further, amongst the Muslims,=20
Madrasas became the recruiting grounds for the fundamentalists. In=20
this atmosphere even the farfetched rumors like poisoning of the=20
water supply or milk-distribution system acquire credence.

Events of last decades, like upsurge of Muslim fundamentalism,=20
conflict in middle-east and Kashmir, disintegration of USSR and=20
formation of the Muslim republics, increasing terrorist attacks and=20
hijackings, cases of Salman Rushdie and Taslima Nasrin, along with=20
the climate created by the issues of Ramjanmabhumi controversy and=20
individual cases like Shahbanu case (reiterating separate Muslim=20
personal law) at home have reinforced the perception of categorizing=20
Muslim personality as aggressive, amongst the Hindus. Rise of=20
Taliban, attacks on Hindus in Kashmir, on World Trade center,=20
Jammu-Kashmir legislature, Indian parliament etc have reinforced this=20
perception and has got extended even to the educated middle-class=20
Hindu.

The issue is not whether the inference on the part of the Hindus in=20
context of these problems was right or wrong. What matters is the=20
perception that has developed in Hindu psyche and which has hardened=20
their attitude towards Muslims as a whole. This perception was a=20
contributory factor in the widespread and immediate flaring up of=20
riots in large part of Gujarat in the wake of the shocking carnage at=20
Godhara.

CONTRIBUTING FACTORS

There is a causal link between violence and deprivation. Any form of=20
deprivation leads to frustration which in turn produces anger=20
responsible for aggression or an act of violence. Sense of=20
deprivation is a personal perception. When a gap between expectation=20
and achievement develops due to change in economic, social and=20
political situations or psychological reasons, deprivation sets in at=20
individual and/or group levels.

The economic situation is particularly related with Ahmedabad.=20
Besides, Ahmedabad being the main city of Gujarat, whatever happens=20
here has, sooner or later, repercussions or contagious impact on=20
other parts of Gujarat as well. During last three decades a large=20
number of textile mills in Ahmedabad have closed down. This has=20
adversely affected the economic life of many, especially the=20
economically disadvantaged sections of both the communities. A large=20
number of mill-workers became unemployed. Most of them belonging to=20
Muslim and backward class communities and even middle class Hindus=20
were forced to search for alternative means of livelihood. They felt=20
deprived and frustrated. The persistence of this situation over the=20
years has provided a mass of people readily available for any=20
aggressive act. Another incidental, yet significant aspect of this=20
closure of mills is related with an agency which could defuse=20
communal tension and maintain communal harmony. A major union of the=20
textile workers known as Majoor Mahajan (inspired by Gandhiji and run=20
by Gandhian leaders) was reduced to irrelevance. It lost the capacity=20
to influence the working class communities and defuse or minimize or=20
stop the communal violence. It is interesting to note that where such=20
labor unions are strong (e.g. Ahmedabad Electricity Company - started=20
by Humanists) they can pre-empt or contain the effects of the riots.=20
It seems that in absence of such an agency appeals for peace or=20
'Shanti Yatra' have no tangible impact.

After closure of the textile mills, unemployed mass of the=20
mill-workers was in search of jobs. Some were absorbed in the power=20
loom industry. But many of them were enticed by the illegal activity=20
like smuggling and bootlegging. As Gujarat is a border state=20
Pakistan-Gujarat border became a route for smuggling and Pakistani=20
agent provocateurs. Extensive sea coast has attracted smuggling from=20
the Middle Eastern Muslim countries. Naturally many Muslims got=20
recruited in this activity. With the passage of times they became=20
transformed into organized gangs and acquired arms and some position=20
in their community as they provided patronage. Another group of=20
organized crime was connected with bootlegging. The prohibition=20
policy of Gujarat has also promoted similar types of gangs in both=20
the communities, dealing in alcoholic drinks. Similarly, though on=20
small scale, a flourishing tribe of the foot-path vendors have come=20
into existence. They are also protected (on payment of 'haptas') by=20
some gangs. Thus a core of well organized gangs is operating in=20
different spheres and localities indulging in systematic arson,=20
killing, looting, or intensification of violence in the process.

Power politics oriented election strategies is a significant=20
political factor that has contributed to deepening the communal=20
divide. The sizable Muslim community votes can be a key-factor in=20
capturing power in Gujarat. To create a solid vote-bank the Congress=20
strategists evolved the popularly known KHAM (Kshatriya, Harijan,=20
Adiwasi, Muslim) model. To compete against the Congress and break its=20
politics of vote-bank BJP resorted to Hindutva-card, isolating=20
Muslims and winning a large number of Hindu community votes.

The prevailing situation in Ahmedabad is significant since whatever=20
happens in Ahmedabad may have a contagious effect in other parts of=20
Gujarat. The contagious effect is not only due to economic factors,=20
socio-cultural factors have added a new dimension to the situation=20
and intensified the contagion. It is worth noting that since last=20
decade a virulent campaign of Hindutva is carried out and VHP, with=20
its subsidiaries like Bajarangdal, Durgavahini etc. has taken hold on=20
Gujarat's public life. Under the patronizing eyes of BJP and the=20
Sangh-Parivar, they have almost turned fascist threatening and=20
attacking even secularist and rationalists, in the name of preserving=20
'Hindu-Culture (!)'. During last riot it was seen that they were well=20
informed about minority community as to who lived where and who owned=20
a particular shop or business premises, and attack them accordingly.=20
This shows that they are organized, their actions are planned and=20
they are prepared and supported by the party in power so that they=20
could terrorize the people.Godhara incident was just an excuse to=20
launch their assault. It is true that the Karsevaks travelling by=20
that train had behaved badly and were harassing other passengers,=20
particularly Muslims. On Godhara station also their behavior was the=20
same. However, burning the whole coach (it is said that the plan was=20
to burn the whole train) and more than fifty of its occupants=20
(including ladies and children) spread instant horror, anger and=20
hatred throughout Gujarat. A 'Bandh' (voluntary curfew) was called=20
and observed on the next day. Overnight the VHP and its subsidiary=20
groups became active and well organized and planned attacks on=20
Muslims and their business premises were carried out. Hundreds of=20
people of both the communities (more than 800) have lost their lives,=20
unbelievable mayhem and atrocities have been directed against men,=20
women and children, thousands of business premises and houses have=20
been ransacked and burned, more than fifty thousand people are living=20
in relief camps or with relatives and/or friends.

The assaults on the Muslim community were not carried out by a few=20
people or small groups but the mobs of thousands of people. Actually=20
not mobs, because they were planned attacks by organized and armed=20
groups marching like a battalion. Against these odds it was=20
impossible for few well meaning people to protect the people of the=20
other community residing amongst them. Some Muslims, who had acquired=20
guns, responded to these attacks by private firing which infuriated=20
the mob further.

ROLE OF GOVERNMENT

What was the response and role of the governmental machinery to this=20
situation? It seems that BJP ruled government simply closed its eye=20
in the initial period. Some ministers were accused of leading=20
attacking groups, hindering or directing the police in a specific=20
way. The news of the Godhara carnage spread like a fire and massive=20
onslaught was mounted against Muslims in urban and even rural areas.=20
The whole Gujarat (except Saurashtra region) was engulfed in=20
violence. Members of minority communities residing in many villages=20
either fled or were killed and their houses and shops demolished.=20
Organized and disciplined groups planned their attacks and went from=20
one place to another. Instead of taking stern action to protect the=20
innocent people (who had nothing to do with the Godhara carnage) BJP=20
and VHP officials went on recounting the horror of Godhara carnage=20
and Muslim involvement in it only. It is surprising that the=20
Modi-government claims to have controlled the situation. The mayhem=20
has lasted for forty five days and yet there is no sign of its=20
abatement. Most parts, including the central business area, are under=20
constant curfew and every day there are reports from different areas=20
about clashes, stabbing, police firing, etc.

It is reported that police were rather supporting or looked the other=20
way when these attacks were going on. Perhaps the majority of Hindus=20
in police forces were sympathetic to the Hindu sentiment which was=20
further reinforced by the Godhara incident and directions from some=20
ministers; as a result they failed in their duty to maintain law and=20
order impartially.

Armed forces were called belatedly to control the situation and=20
curfew was clamped in many areas. Even after a month and a half many=20
areas are under curfew and civic life is paralyzed, people earning=20
their bread by daily work are in pitiable condition. But, it seems=20
that certain organized groups are moving from one area to another and=20
keeping the fires of violence burning, government seems to take no=20
steps against such groups or their leaders who are openly propagating=20
communal hatred and advocating violence. On the contrary it seems to=20
be endorsing the violence by saying that it is the reaction or=20
retaliation (on innocent people! Because they belonged to the Muslim=20
community some of whose members were responsible for the Godhara=20
episode?) of the majority due to the Godhara carnage.

STATE AND CIVIC SOCIETY:

COMMUNALISM VERSES SECULAR DEMOCRACY

Assessment of the action or inaction of the government machinery and=20
the near apathy of the civic society during the riot has highlighted=20
the problem of their role in the society and their relationship with=20
each other. Historically speaking, in a multi-cultured Indian=20
society, to build an integrated nation-state it was wise to opt for a=20
secular democratic state and society which would support it. However,=20
in reality we have failed to build institutions and inculcate the=20
civic-culture as prerequisites for its realization. Primarily it is=20
necessary to correctly define the concept of a secular society or=20
state. Our interpretation of secular as SARVADHARMA-SAMABHAV,=20
protecting every religion and their diverse mode of belief structure,=20
their separate social and civil code, varied customs, mores and=20
faiths, and even education system is not conducive in building an=20
integrated national society or human identity. Our identity is=20
basically communal and has proved to be an obstruction in building a=20
nation-state. It is clear that in interpreting the meaning of the=20
word secular we have disregarded the spirit of the enlightenment and=20
renaissance which was instrumental in building a modern state and the=20
civic society in the west. It seems that we have to interpret the=20
correct meaning of the word secular in our law enforcement. The=20
connotation of the word secular should mean negation of all religions=20
(SARVADHARMA-ABHAV).

The moot question is, if a ruling party is biased towards a=20
particular community how it can create a nation in a multi-cultural=20
society? It can never favor a democratic system or culture. That is=20
to say, when the state itself becomes a protector and promoter of a=20
specific culture which is basically exclusionary in its political=20
practice and draws its sustenance by constantly constructing 'the=20
hated other', the logical implications are most frightening in terms=20
of the preservation of secular democracy and a state that recognizes=20
the rights of all its citizens including minorities.

In this situation the functioning of any form of government is bound=20
to be vitiated. Even a democratic government would succumb to=20
fissiparous movements and civic disharmony. The Indian constitution=20
provides for a democratic form of government. But without proper=20
institutions to support it and the civic culture which could=20
safeguard it, our democracy has remained notional or nominal. In this=20
situation it could be easily subverted by the communal movements and=20
fascist forces. Our political system has fallen prey to the=20
maneuvering of the power politics. There are no effective civic=20
organizations to watch over and guide the democratic process. Further=20
our civic culture lacks the spirit of the democratic way of life. In=20
absence of democratic culture and values necessary for the healthy=20
functioning of the democratic system, we have been reduced to=20
mobocracy, representatives elected by mobs, driven by faith and=20
feelings. To remedy the situation and evolve a democratic culture and=20
organizations from the grass root level the movement for empowerment=20
of the people is a must. The movement should seek to generate=20
co-operative politics, consensus regarding norms of democratic=20
behavior and provide an organizational foundation for the functioning=20
of the democracy. Of course, in the prevailing ethos it would be=20
necessary to have commissions or citizens councils to monitor their=20
functioning and see that they do not become capricious or arbitrary=20
and destroy human rights.

REMEDY

It may be argued that removing the Modi-government, giving effective=20
powers to the military may bring the situation under control. Also,=20
it is necessary that political parties and leaders and police=20
officers who have failed in their duty be punished. To assess the=20
role of various groups, parties, administration and police a=20
commission of impartial citizens should be appointed and their=20
findings considered as an indictment and criminal actions should be=20
taken against those responsible for the perpetration of violence.=20
heir findings considered as an indictment and criminal actions should=20
be taken against those responsible for the violence and But these are=20
short term measures. They must be buttressed by the planned action to=20
reverse the process of communalization of political and=20
socio-cultural life of the Gujarat. Peace marches and 'Dharna" to=20
awaken common sense may have symbolic value but we must strive to=20
remove the basic causes responsible for the communal disharmony. Our=20
action must be directed to evolve a policy of de-communalization of=20
the prevailing ethos, disband the fascist forces, build the bridges=20
of communication and bring about socio-cultural harmony between the=20
communities. It is high time that the sensible and enlightened people=20
from both the communities were brought together and build=20
institutions which would further their effectiveness. Political=20
action to dislodge the BJP government and its allies should be=20
supplemented by building citizens' councils and youth forums=20
(something like EKATADAL) which would fight the fascist forces. They=20
could also fill the vacuum left by the erosion of the labor unions=20
and the Mahajan-system (guilds of the professional classes) in=20
Gujarat.

For the creation of the positive climate it is necessary to take=20
certain actions like common civil code, making religion a personal=20
affair and banning all religious demonstrations and processions etc.,=20
prohibiting any type of special benefits on religious or communal=20
grounds e.g. land for place of worship, help for Hajj, special=20
schools, charity, etc., to religious organizations. Desegregation of=20
schools and residential areas would be ideal but in the initial=20
stages starting communication between the youth, joint clubs and=20
cultural activity groups may be initiated.

An ideological campaign to counter the communalist propaganda of the=20
VHP and Muslim fundamentalists, etc. should be on our agenda. This=20
campaign should emphasize the secular, rational and scientific=20
outlook and inculcate humanist values and a common sense of=20
citizenship in the people.

THE FUTURE SCENARIO

Looking at the factors and forces responsible for the riots and every=20
riot becoming more organized, widespread, and use of more and more=20
lethal weapons it can be assumed that soon it would take the shape of=20
pitched battles, like a civil war. If this scenario continues we=20
would be having a situation similar to Palestine or Bosnia where=20
communal strife has led to civil war. If we want to save our nation=20
from such a fate a concerted economic, political and socio-cultural=20
program should be initiated and followed vigorously.

--=20
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