Posts Tagged ‘Babri Mosque’

Hindu leaders are blamed for mosque plot that led to carnage

November 24, 2009

The Times/UK, November 24, 2009

Hindu radicals climb on to the mosque hours before it was destroyed

Hindu radicals climb on to the mosque hours before it was destroyed

 

Rhys Blakely in Mumbai

 

The destruction of a mosque by Hindu radicals that led to some of the bloodiest religious riots in India since Partition was “meticulously planned” by politicians including a former Prime Minister, according to a leaked report of the official investigation.The razing of the 16th-century Babri mosque — in the northern town of Ayodhya, on December 6, 1992, by an estimated 150,000 Hindus — led to national violence in which about 2,000 people died, mostly Muslims.

 

The demolition also cemented the power base of the Hindu fundamen-talist Bharatiya Janata Party (BJP), which came to power four years later. BJP hardliners had long claimed that the mosque stood on the birthplace of Lord Rama, the Hindu warrior god, and had campaigned for a Hindu temple to be built on the site.

The Indian Express newspaper reported yesterday that a longawaited official report would blame several BJP politicians for planning the destruction of the mosque with “military-like precision”. Those allegedly involved included Atal Bihari Vajpayee, the former Prime Minister, the newspaper said. He led the BJP and was Prime Minister for a brief period in 1996, and from 1998 until 2004.

 

Lal Krishna Advani, the party’s current leader, will also be named, according to the newspaper. In 1990 Mr Advani toured India calling for a temple dedicated to Lord Rama to be built on the site of the mosque — a tour the leaked report concludes was designed to incite the “emotionally charged common man”.

The Babri mosque was destroyed when an organised demonstration turned into a frenzied attack, which the BJP insisted took them by surprise. Mr Advani was arrested briefly for provoking the attack, but was released without charge.

The newspaper says that it has seen a report prepared by Justice M. S. Liberhan, the judge appointed by the Government to launch an investigation ten days after the attack. The Liberhan Commission was initially asked to report within three months, but ran for 17 years, becoming the longest and most expensive inquiry in the history of independent India.

The report suggests that the commission has largely exonerated P. V. Narasimha Rao, the Prime Minister at the time of the attack, and a key figure in the Congress Party, which leads the current ruling coalition. If true, this could lead to allegations that the commission has not been impartial, say analysts. Mr Rao was criticised for not sending security forces to the mosque before the attack, despite a Supreme Court order that the building should be protected.

Kuldip Nayar, a veteran political commentator, said: “It’s widely accepted that the BJP stoked the violence, but at the time, everybody thought the [Government] would send in forces to prevent the violation of the mosque.”

The leaks caused uproar in Parliament, with BJP politicians shouting “shame” and disrupting proceedings in both houses. The Home Minister, P. Chidambaram, attempted to calm tempers saying that the report should not be judged until it has been published in full later in the parliamentary session.

Yet He Could Not Equivocate to Heaven

September 2, 2009

By Badri Raina, ZNet, September 1, 2009

Badri Raina’s ZSpace Pag

That you may smile and smile and be a villain”

(Hamlet)

I

His great contribution to politics: pulling his party, the BJP, from two to some one hundred and eighty seats in parliament—all on the back of a hate-filled, anti-Muslim pogrom.

Hitler did as much.

His great contribution to “thought”: coining the phrase “pseudo-secularism,”—defined as any activity on behalf of the state to ameliorate the abysmal social and economic situation of India’s Muslims.

The Constitution be damned

This lean and hungry man, unctuous in speech, guilt-ridden finger-tips gingerly touching across his chest, watched over by foxy moustache, affecting gravitas with tentative stoop and bended head within which breed impulses of self-serving small-mindedness—this undeserving man who would be India’s prime minister has finally been found out.

And, like the priest who forged the gun-powder plot (and justified, during his interrogation, equivocation as sanctioned religious practice), he no longer can equivocate either to the nation or to god. Perhaps to himself as well. Although that must be in doubt.

Four members out of five that constituted the Cabinet Committee on Security during the Vajpayee regime in 1999 have made public averment that he was always present in the meetings that deliberated the hijack of the IC-814 by terrorists, and, contrary to his denials, was wholly in the know of and in agreement with the decision to let the then foreign minister accompany three high-value terrorists to Kandhar.

Thus, the Lauh Purush (iron man) has been found to be an abject equivocator merely, and a cowardly one at that.

Continues >>

The Pakistan Problem

April 8, 2009

By Badri Raina | ZNet April 8, 2009

I

Now suppose that the post-Independence Indian State had been constituted as Savarkar and the Hindu Mahasabha, Gowalkar and the RSS had wished it to be constituted—a theocratic Hindu one.

Clearly, secularism would not have been enshrined as one of its “basic principles”; nor would cultural pluralism have been its endorsed social feature.

Indeed, as had been stipulated by these Hindutva ideologues, Muslims and Christians may have been granted citizenship only if they first abandoned their allegiance to Mecca and Jerusalem, accepting Hinduism as the “national” faith.

Concomitantly, and crucially, Hindu rituals and “time-honoured” religious practices would verily have received the sanction of the State.

Sati (widow burning after the death of the husband), child marriages in many parts of India, tantric sacrifices and other forms of voodoo, Hindu religious ceremonies mandated at official functions and in educational institutions, atrocities against Dalits (christened the “untouchables”, or those without caste) and much more could all have found an endorsed place within the theocratic Constitution, deriving their legitimacy from a diverse slew of Hindu-religious texts. The killing of a cow may have been inscribed as a more heinous crime than the killing of a Dalit (as per, for example, the injunctions of the Manusmriti).

And much more, especially in the matter of the entitlement to property as between the genders.

In such an eventuality, however secularists and rationalists might have argued, the “cultural nationalists” would have pointed them to the nature of the state and the provisions of the theorcratic Constitution as by law established, and put them in the dock as being subversive of the ordained features of the new nation-state.

As it is, if the secularists and rationalists in India have any chance of beating back the Hindutva fascists, it is because they have behind them the authority of the secular state and India’s secular-democratic Constitution.

Which is far from saying that the state in India has practiced the stipulations of that Constitution with any great conviction. It is saying, though, that the legitimacy of any governmental dispensation has had to reside in the secular Constitution as upheld by law and the courts.

II

Here is the problem with Pakistan, and it is just as well to face the fact as that unfortunate country is poised to come apart, having already lost its erstwhile eastern wing, now Bangladesh. A stark example that states based on religious principles need not be the most cohesive or lasting ones.

Carved on the grounds of religion, and christened The Islamic Republic of Pakistan, the legitimacy of the argument lies with those who insist that the Republic is not sufficiently Islamic.

That Jinnah, secularist par-excellence, who fathered the theocratic nation had foreseen this possibility and wanted to alter the grounds on which he had successfully persuaded the British to partition India was to become apparent in the very first speech he made to the Assembly of the new nation.

Alas, he died soon after. And Pakistan’s first prime minister, Liaqat Ali Khan, who might have effected that sort of transformation was duly assassinated.

So that, ever since, the feudals who were the material force behind the creation of Pakistan, aided by Hindutva “nationalists” and the British alike, and who have since also included the bulk of its military top brass, were to find in the marriage of theocracy and feudalism an instrument perfectly suited to their purposes.

Even as they did not turn away from the hedonisms that western life-styles had to offer, or from running business establishments and commercial ventures in city and hinterland. A unique army indeed.

Over the last sixty years, a miniscule, English-using middle class has indeed emerged—one that seeks to liberalise the state and polity. And those of them who are now in the forefront of battling obscurantism and orthodoxy are the most grievously trapped. Perhaps even dangerously so. Notice the sacrifices already made by many of Pakistan’s enlightened media hands, and the opprobrium suffered by some outstanding human rights activists.

The problem remains that not many are also able to say that so long as the Republic remains “Islamic” their strivings for a rational modernity stand constantly to lose for want of any endorsed legitimacy on behalf of the state.

And the hope that sections like the Taliban can be brought around to some middle course of a soft-Islamism regardless of the logic of Pakistan’s birth as a new nation constantly flounders in the face of their insistence that the “Islamic” Republic fulfil the full promise of its originations.

After all, they argue, you cannot have a theocracy run on the principles of modern jurisprudence or egalitarian social ideas. Doing any such thing seems to them to make Pakistan indistinguishable from the arch-enemy, India, obliterating the very coordinates of the Partition.

Precisely as would have been the case had the new Indian state become a theocratic Hindu Rashtra.

III

When one considers what an uphill task it still is in India to ensure the unfettered implementation of secular laws and other ” basic features” of the Constitution in the face of centuries of accumulated habits of inegalitarian thought which permeate the lawmaker and the administrator as much as they do elements in society, all despite the authority and the injunctions of state ideology, the task that faces secular-democratic civil society groups in Pakistan must seem stupendously daunting, since their efforts run counter not merely to the order of society but to the stipulations of the theocratic state as well.

The harsh question that democratic Pakistanis, individuals, groups, and political parties alike, must ask themselves is whether it will do simply to defeat obscurantist forces in democratic elections.

Or, whether, however devoted Pakistanis be to Islam, the principles of state ideology require to be rethought and reconstituted. And faith returned to its proper sphere, namely the private spaces of personal and social existence.

Indeed, the landmark elections there wherein the obscurantists were by and large defeated in all four provinces might be construed to offer the opportune moment to remodel the state along lines that the founder, Jinnah, had voiced in that speech to the first session of the new Assembly.

Can liberal and modernizing sections of Pakistanis hope to win the war against the “Islamists” by simply continuing to fight it within the terms both they and the state stipulate, or is a paradigm shift now an imperative? Do they now need a state ideology that can lend formal legitimacy to the resistance they seek to put up?

To many worldwide, especially to those who wish Pakistan well, it does seem that soon things could go so out of hand that any such retrieval becomes foreclosed.

Is Pakistan’s current parliament upto such a task? And does its army have the will to back the shift from “Islamic Republic” to “Republic”?

It seems obvious that Pakistan’s democracy, such as it is, cannot hope to put the Taliban in the wrong so long as Pakistan’s state ideology remains on their side.

And the current effort to marry Republican citizenship and the broad order of things to a continued adherence to theocratic nationhood seems destined to come a cropper.

IV

It would be dishonest not to allude to what seems to remain a profounder problem, one that may be called an intellectual closure.

As has been seen in recent years in India, especially since the demolition of the Babri mosque, a new species of intolerance in matters of debate about religion has come to afflict many Hindus. Violently so.

Yet, if this occurrence remains less than lethal (although the Malegaon event was lethal enough), or this side of overtaking the state, it must be due to the fact that traditions of “higher criticism” with respect to religious texts in Hinduism have a long history, and can be adduced in support of refutation and critique. Many social movements that have taken place in India, and are taking place now, could not be thought of without those traditions having existed, priestly oppressions notwithstanding.

This seems equally true of Christianity. Consider, after all, that there are Christian denominations that do not still accept the divinity of Christ, but rather see in him “man -made- divine” The Methodists, for example. Just as some denominations accept the authenticity of the Book of Revelation, and others consider the same as apocryphal. Not to speak of controversies as radical as those that concern the Gnostic gospels (Da Vinci Code).

All of those things without fear of losing life or limb, primarily because from the times of Wycliff, Copernicus, Galileo, Luther, and others, a heavy enough price was paid centuries ago to breach intellectual closure.

Perhaps those impulses are now beginning to stir within the world of Islam, but scantily and at great peril. Salman Rushdi and Tasleema Nasreen will know something of what is said here, no doubt.

Considering that Islam within the Indian subcontinent has had an extraordinary preponderance of the Sufi, the sceptic, the downright irreverent, including kings and princes, and fine traditions of Ijtihad (religious argumentation) it should not be such a task to plough those traditions back into the contemporary moment in Pakistan as well, and to put the reconstituted “Republic” on the footing of a new humanist renaissance.

After all, it is education of the widest sort of latitude that alone, in the end, ensures the deepening of democratic traditions and practices and the strength to meet bigotry with resolve and informed intellectual toughness.

The lesson needs to be imbibed that religious and scriptural texts have always been as much open and subject to interpretation and controversy as any other. And the least demur from “received” readings or official diktats need not be seen to constitute apostasy punishable with the chopping of limbs, lashing of backsides, or stoning to the death. Current day Swat in Pakistan is a telling example of what can happen when the state’s ambiguity about itself becomes its dominant feature.

This writer knows from personal experience with learned Muslim friends that various Suras of the Islamic holy book can be occasions for as much debate and disagreement as any ordinary literary work, even as the Gita and the Bible. Which is why, after all, that such a number of commentaries on the Qu’ran are in existence.

In Pakistan of now, it would seem that an old nation is in death throes, and a new too afraid to be born.

Pakistan is too pretty a place, and its people too intelligent and endowed for that birth to be allowed to be thwarted.

Speaking of which, one must also say that the success of that venture will depend a great deal on whether or not Pakistan learns to forego its claim to Kashmir– a claim that it bases on the ground that it is a Muslim-majority state. As well as to cease to view India as an adversary because it is a Hindu-majority country.

If Pakistan is to make the transition to a secular-democratic state, those grounds cannot hold. What can result from such a transition is its own lasting viability and progress as a nation-state, and the possibility that it can make crucial contributions to the stability and prosperity not only of South Asia but other regions where Muslims face similar conundrums.

___________________________________________________________

badri.raina@gmail.com

Narendra Modi, the Anti-Muslim Politician of India

March 30, 2009

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By Abhay Singh | Bloomberg.com

March 30 (Bloomberg) — As Narendra Modi, chief minister of the state of Gujarat, walks into a cavernous tent filled with 20,000 investors and business leaders in western India, he’s greeted like a Bollywood movie star. Conference goers surround the politician to shake hands, snap photos and touch his shoes — a show of reverence in India.

After the January conference gets under way in the city of Ahmedabad, billionaire Anil Ambani, whose empire ranges from telecommunications to financial services, steps to the lectern. He praises Modi, 58, for turning Gujarat into India’s top destination for investors before paying the Hindu nationalist the ultimate compliment: He should be prime minister.

Since Modi became head of Gujarat in 2001, he’s lured investors with a rapid approval process for developments, a network of roads and ports and uninterrupted power supply — a rarity in India.

“If Narendra Modi can do so much for Gujarat, imagine the possibility for India by having him as the next leader of India,” Ambani says.

Some 40 kilometers (25 miles) from the conference, in a Muslim ghetto called Juhapura on the outskirts of Ahmedabad, Modi’s name isn’t celebrated. He’s a top official in the Hindu nationalist Bharatiya Janata Party (BJP), or Indian People’s Party, which opposes special treatment from the government of any one religious group, including Muslims.

Contaminated Food

For the 700,000 residents of Juhapura, the water runs only 15 minutes a day, potholed asphalt roads are lined with rubble and government-subsidized shops sell contaminated flour and rice that make people sick, says Mohammad Ishaq Sayed, a tailor who lives with his family of six in a one-room, 100- square-foot (9.3-square-meter) apartment.

“We live in Gujarat and still we get nothing,” says Sayed, 53, sitting in a plastic chair outside his apartment, where naked electrical wires snake along the walls. “Why is there no development for us? What enmity do they have with us? We are Muslims, that’s why.”

As India continues to tally the economic costs from the terror attacks by Islamic militants that killed 164 people in Mumbai in November, Modi stands out as a symbol of a nation that, 62 years after independence, has yet to come to grips with a sectarian divide that’s fueled decades of violent riots and the marginalization of Muslims.

Shut Out

The 158.6 million Muslims, which account for 13.4 percent of India’s population of about 1.2 billion, are among the poorest people in the country. They are shut out of jobs and unable to get equal access to education, according to a 2006 government-sponsored report. At state-run companies such as banks and railways, Muslims make up only 4.9 percent of the workforce.

Thirty-eight percent of them live in such deprivation that they consume less than 2,100 calories of food a day, the report says. By comparison, 20 percent of Hindus living in cities don’t receive proper nutrition.

Alakh Sharma, director of the Institute for Human Development, a New Delhi-based group that studies labor markets, development policy and education, says India’s exclusion of Muslims from the mainstream hampers its economic growth.

“If 13 percent of the population is alienated and doesn’t become part of the economic process, how will the country continue to grow?” Sharma says. “It’ll affect demand for goods and become a source of conflict and strife.”

‘Scary Prospect’

In more than two decades in the BJP, during which time he’s ascended to the position of general secretary, the third- highest rank, Modi has been in the middle of the sectarian conflict whose origins go back centuries.

Modi helped organize a campaign in 1990 for the BJP leader to drum up support for building a Hindu temple at the site of a Muslim mosque in the state of Uttar Pradesh, according to his Web site, narendramodi.in. In Gujarat alone, the BJP campaign spurred 1,520 violent incidents between Hindus and Muslims from April 1990 through April ‘91, according to a report by the New Delhi-based Institute of Peace and Conflict Studies.

“Modi’s rise is a very scary prospect for India,” says Shabnam Hashmi, an atheist who runs Act Now for Harmony and Democracy, a group started to counter sectarian politics in India. “He polarizes people by promoting the ideology of hate.” Jagdish Thakkar, Modi’s public relations officer, didn’t respond to several requests for an interview.

Rampaging Mobs

In February 2002, four months after Modi took control of Gujarat, Hindu mobs went on a rampage against Muslims after a fire on a train claimed 58 lives, among them Hindu pilgrims. In the riots that followed, more than 1,000 people were killed, mostly Muslims, while Modi allegedly instructed police to stand down and allow the violence to continue, according to an investigation by the eight-member Concerned Citizens Tribunal. The group, with no legal standing, was made up of former judges, professors and a retired police officer.

“If you are a minority you are pushed to the brink and treated like dirt in this state,” says Cedric Prakash, a Jesuit priest who runs a human rights center in Ahmedabad.

Modi has denied the allegations from the citizens group and critics.

“My future will be determined by the people of Gujarat,” Modi said at a conference sponsored by the Hindustan Times newspaper in October 2007. “In a democracy, criticism is welcome, but I am against the allegations.” The Supreme Court of India is still investigating the riots.

Holy War

The killings in Gujarat partly inspired Lashkar-e-Taiba, an Islamic militant group based in Pakistan, to launch its holy war against India, according to a study on the Web site of the Asia-Pacific Center for Security Studies, a U.S. Department of Defense institute in Honolulu.

In November, 10 members of Lashkar-e-Taiba attacked two luxury hotels, a Jewish center, a cafe and railway station in Mumbai, according to Indian officials. In a massacre that shook India, the terrorists killed 164 people, including 26 foreigners. Earlier in 2008, the Muslim group Indian Mujahideen claimed responsibility for a series of bombings in three Indian cities.

The spate of violence weighs heavily on Indians as they elect a new prime minister starting in mid-April. The BJP is attacking the ruling Indian National Congress party for being soft on terrorism. The government of Prime Minister Manmohan Singh, 76, has delayed the hanging of a convicted Muslim terrorist sentenced to death in 2002 — a fact that the BJP’s candidate, Lal Krishna Advani, 81, rails against on the campaign trail.

Slowing Economy

The BJP is trying to return to power after a six-year term from 1998 to 2004, during which time it stiffened prison penalties for terrorists and lengthened the maximum detention period for suspects who hadn’t been charged to 180 days.

“People lived under six years of a BJP government, but the end of terrorism was not one of its achievements,” says Mahesh Rangarajan, a professor of modern Indian history at Delhi University. “The terrorism card that the BJP could cash in on is gone.”

India’s economic downturn may be an even bigger election issue in a country where voters have regularly rejected incumbents, Rangarajan says. The economy grew 5.3 percent from October through December, the weakest pace since the last quarter of 2003. The recessions in the U.S. and Europe, combined with the terrorist strikes in 2008, are taking a toll on India’s tourist industry.

Partition

The number of visitors to the country plunged 12 percent in February compared with a year earlier. A February poll by an Indian affiliate of CNN showed that neither party would gain 50 percent of the vote, forcing the winner to cobble together a coalition government.

The divide between Hindus, who make up 80.5 percent of the population, and Muslims runs deep. In the 16th century, the Mughals, an Islamic dynasty, took over and ruled the land until the British made the subcontinent a part of its empire three centuries later. Before Britain relinquished control of India in 1947, it partitioned the nation into Muslim Pakistan and Hindu-majority India to buffer historical conflicts.

Eleven million Hindus, Muslims and Sikhs were uprooted, seeking refuge in one of the two countries and clashing along the way. The violence took 500,000 lives. Since the 1960s, there have been at least four major sectarian battles each decade in India, spurred by everything from a Muslim’s cow entering a Hindu’s house to conflicts over religious sites.

‘This is Not Our Country’

Muslims, fearing violence, tend to live together in small clusters in places like the Byculla area in Mumbai and the neighborhood of Nizamuddin in New Delhi, according to the 2006 report sponsored by the Singh government, “Social, Economic and Educational Status of the Muslim Community in India.” In Ahmedabad, Gujarat’s largest city, where investors have backed new malls with big grocery and electronics stores and movie multiplexes, some apartment complexes are off-limits to Muslims, according to the rules of occupancy set by building owners.

Activist Hashmi says her family, because of its Muslim name, has felt unwelcome in parts of New Delhi. In 2003, her daughter, then 7 years old, came home from school after being verbally attacked.

“Another girl told her that we should go live in Afghanistan, this is not our country,” Hashmi says.

Finding Jobs

Muslims also face obstacles in finding employment at state-run companies, which provide 70 percent of the full-time jobs with benefits in India, the report says. At Indian Railways, one of the country’s largest employers, with 1.4 million workers, Muslims make up only 4.5 percent of the total. Among civil service officers — bureaucrats, diplomats and police — 3.2 percent are Muslim. At banks such as State Bank of India, the No. 1 lender, the figure drops to just 2.2 percent. Of the 30 companies in the Bombay Stock Exchange’s benchmark Sensitive Index, only one — software services provider Wipro Ltd. — is led by a Muslim, billionaire Azim Premji.

The report recommends that employers include Muslims in hiring to increase their numbers.

“A very small proportion of government employees are Muslims, and on average, they are concentrated in lower-level positions,” the report says. “While no discrimination is being alleged, it may be desirable to have minority persons on relevant interview panels.”

Drop Outs

Dev Desai, an economics undergraduate student at GLS College in Ahmedabad, encountered discrimination recently when trying to get a Muslim friend and fellow student a job.

“I spoke to some people and told them she was from my college and studies with me,” says Desai, a Hindu. “On hearing her name, they asked if she is Muslim. When I said yes, they told me to let it be.”

The minority group lags behind in education as well, partly because of a shortage of schools that teach in Urdu, a language used by Muslims. As many as 25 percent of Muslim children ages 6-14 never attend school or drop out. Muslim kids in the Juhapura ghetto face another issue: Their school is in a Hindu area.

“Some children are afraid and don’t go,” says Niaz Bibi, a resident and mother. “Their thinking is, we’ll never get a job so why study? Might as well learn a vocation like fixing cars.”

Bollywood

In top colleges offering science, arts, commerce and medical courses, only 1 in 25 undergraduate students is Muslim.

“This has serious long-term implications for the economic empowerment of the community and consequently for economic development of the country,” the report says.

India has put aside its sectarian differences in a few areas, such as its movie industry. Muslim film celebrities Shah Rukh Khan, a romantic leading man also known as “King Khan,” and Aamir Khan often top the box office. Aamir Khan starred in Bollywood’s biggest hit of 2008, Ghajini. While Indians have never elected a Muslim prime minister, lawmakers have selected three Muslim presidents, the titular head of government, including A.P.J. Abdul Kalam from ‘02 to ‘07.

Modi mocked the government report, which was chaired by retired judge Rajindar Sachar, at a conference sponsored by India Today magazine in March 2008.

Spiraling Investments

“Mr. Sachar came to see me and asked, ‘Mr. Modi, what has your government done for Muslims?’ I said, ‘I’ve done nothing,’” Modi said. “Then I said, ‘Please also note that I’ve done nothing for Hindus either. I work for the people of Gujarat.’”

As head of the state, Modi has spurred a construction boom by attracting a slew of investors, including Sabeer Bhatia, co-founder of e-mail service Hotmail. Investors pledged $243 billion to Gujarat at the 2009 Vibrant Gujarat Global Investors’ Summit in January, a 60 percent jump from the previous event in 2007. In a country infamous for bureaucratic red tape, Gujarat lures investors with a streamlined process requiring developers to get approval for major projects at only one agency, the Gujarat Infrastructure Development Board.

Tata Group, the $62.5 billion conglomerate that owns everything from salt to software companies, got permission from the state to build a plant to produce the $2,500 Nano, the cheapest car in the world, in three days.

Hindu Nationalist

“Most of us in India have come to regard a time frame of six months or three months as an average time to get clearances,” Ratan Tata, chairman of Tata Group, said from the stage at the January conference in Ahmedabad. “In this particular case, that tradition was shattered, and we had our land and most of our approvals in three days. That, in my experience, has never happened before.”

After Tata’s speech, Modi walked toward the lectern and gave the executive a hug before addressing the crowd himself.

“Even in a recession, companies aren’t going to stop manufacturing,” he said. “They will prefer a destination where low-cost manufacturing is possible. This is a chance for a country like India, if we can provide a low-cost manufacturing environment, to grab this opportunity.”

Modi joined the burgeoning Hindu nationalist movement as a teenager after growing up in a family of modest means; his father ran a tea stall at Vadnagar railway station in Gujarat, according to a 2007 article in the Times of India.

Ideological Fraternity

After completing his master’s degree in political science at Gujarat University in the 1970s, he became a member of the Rashtriya Swayamsevak Sangh, or National Volunteers Corps, his Web site says. The RSS advocates that Hinduism is central to Indian culture and life.

At the time, northern India was recovering from a famine and sectarian violence was rising: 500 people were killed in Ahmedabad in 1969. Members of the still active RSS take part in regular military-style parades, drills and exercises dressed in white shirts and khaki shorts. The RSS, which hatched political groups that would coalesce into the BJP in 1980, remains the fount of the party’s ideas.

“The RSS ideology is all about cultural nationalism,” says Prakash Javadekar, spokesman for the BJP and a member of India’s upper house of parliament. “We are an ideological fraternity.”

Babri Mosque

The BJP built itself into a national power starting in the late 1980s with a campaign to construct a temple where a mosque stood in Ayodhya, Uttar Pradesh. Modi, who joined the BJP in 1987, helped organize a 10,000-kilometer journey for Advani, now the BJP’s candidate for prime minister, to rally support for the temple and the party. Advani’s trip in a truck, with the bed trussed up to resemble a chariot from Hindu mythology, was scheduled to end at the site of the mosque.

Hindus believe the site was the birthplace of the Hindu god Ram and that a temple once stood there until Muslim invaders destroyed it in the 16th century and built the Babri Mosque.

Advani’s journey was cut short when authorities arrested him in the state of Bihar in October 1990. According to Advani’s Web site, he was arrested by political foes who opposed a resurgence of nationalism in India. Two years later, Hindu mobs tore down the mosque, fomenting riots in Mumbai that claimed more than 1,000 lives, mostly Muslims.

Train Fire

The temple campaign catalyzed Hindu support across India for the BJP, which won its first national election in 1996 and its second in ‘98.

“Communal violence in the last two decades is a result of the manipulation of religious sentiments by Hindu right- wing organizations for political gains,” according to the Institute of Peace & Conflict Studies report. “The politicization of the temple-mosque issue and the subsequent demolition of the mosque gave the BJP the opportunity to consolidate its vote bank.”

Javadekar rejects that claim, saying the Congress Party’s sectarian politics and favoritism toward minorities poses the biggest danger to India. Javadekar says the BJP supports the equal treatment of all religious groups in India.

“That means you do justice to all and appeasement of none,” he says.

The 2002 riots in Gujarat began with a fire in a train coach carrying Hindu pilgrims returning from Ayodhya. A commission set up by the Gujarat government said that Muslims set the fire after an altercation at the station between some pilgrims and Muslim vendors.

Lost Everything

The report of the citizens tribunal, which was released in October ‘02 and based on about 2,000 interviews, shows the fire started within the coach and was not deliberate, says Ghanshyam Shah, a social scientist who was a member of the tribunal.

As news of the fire spread through the state, Hindu mobs surrounded Muslim neighborhoods, destroyed houses with homemade bombs, raped and killed women and butchered men, according to the three-volume report of the citizens tribunal.

“We escaped with just the clothes on our backs,” says Sayed, the tailor in Juhapura. “Everything was destroyed. Our house was torn down, and all our possessions were stolen.”

Sayed, his wife and three sons were rescued by a Muslim police officer and taken to a camp outside Juhapura.

“The Muslim officer risked himself and brought us to the camp,” Sayed says.

Police Don’t Arrive

The police didn’t respond to calls for help from many Muslims, according to the report. It details the murder of Ahsan Jafri, a former member of parliament from the Congress Party.

The attack on the neighborhood where Jafri lived in Ahmedabad began on the morning of Feb. 28, 2002. A high- ranking police official visited Jafri at 10:30 a.m. and assured him that police reinforcements were on the way to quell the riots. The police never came even after Jafri’s desperate phone calls to Modi’s office and the police. Jafri was dragged out of his home and killed in the afternoon, as were others who had taken shelter in his house, the report says.

Three years later, in 2005, the U.S. State Department denied Modi a diplomatic visa and revoked his existing one under a section of the Immigration and Nationality Act that bars entry of foreign officials who are complicit in severe violations of religious freedom.

‘Absence of Healing’

“The violence in Gujarat in 2002 was extremely serious; it went on for months,” says Delhi University’s Rangarajan. “If you travel in the hinterland of Gujarat, what is more serious is the absence of a healing process.”

In 2008, six years after the riots, the Supreme Court of India formed a special team to investigate the violence. In February, the team arrested Deputy Superintendent of Police K.G. Erda, the officer in charge of the area where Jafri lived, for dereliction of duty and abetment of murder, according to Mitesh Amin, Erda’s lawyer. Erda has been released on bail, and the Supreme Court has halted the trial, Amin says.

In March, investigators submitted their confidential report to the court, which asked the Gujarat government to file a response by April 13.

The 2002 riots shouldn’t taint Modi’s reputation as a good administrator, says Ajit Gulabchand, managing director of Mumbai-based Hindustan Construction Co. The company is building an $8 billion waterfront development in Dholera, an industrial and business hub.

Carnegie Mellon University

“What happened was terrible,” Gulabchand says. “The question is, Are we moving on? Here is somebody who welcomes people and creates an atmosphere for business and other investments to thrive.”

Yogesh Patel and his business partner, Hotmail’s Bhatia, are also bullish on Gujarat. They’re building university campuses in Dholera and have partnered with Carnegie Mellon University to open a graduate school there.

During a meeting last year, after Patel told Modi about the potential for generating solar energy in northern Gujarat, the chief minister immediately called in a bureaucrat and asked him to get working on a plan.

“It’s like dealing with a private enterprise and talking to a CEO,” Patel says.

‘Modi Has to Evolve’

While political analysts say Modi is a possible future candidate for prime minister, he would face hostility from Muslims. “God will bring Modi down one day,” Sayed says.

In states with large Muslim populations, where they comprise more than 15 percent, Modi would have to soften his anti-Muslim image.

“Modi’s problem is very real,” Rangarajan says. “Modi has to evolve.”

In Ahmedabad’s Juhapura ghetto, Hindus built a 10-foot- high wall with barbed wire at the top to separate themselves from Muslims. The wall is a reminder of the issues confronting Modi and his party as they vie to rule India again.

To contact the reporter on this story: Abhay Singh in New Delhi at abhaysingh@bloomberg.net.

Last Updated: March 29, 2009 17:00 EDT

The High-Minded Illiteracy Of the Indian Elite

March 1, 2009

No person shall be deprived of his life or personal liberty except according to procedure established by law”

(Article 21, Constitution of India)

I

The atavistic blood-lust of India’s corporate-media elite has again been to the fore.

Same “premier” English channel; same “top-billed” programme (viz., Face the Nation), same uninterruptibly high-pitched compere, shriekingly anguished about the State’s less-than-murderous response to terrorist crimes.

Question posed for the day: should the lone Pakistani terrorist, Ajmal Kasab, now in Indian custody and duly chargesheeted, be given a fair trial? To wit, does he deserve to be so given etc.,

Argument: since everyone saw the chap on video going about his terrorist business, do we not need only to find the most convenient lamp-post to hang him by?

Indeed, does it matter what the Constitution of the Republic of India stipulates in matters of life, liberty, or death? And, in any case, should not an elite mob have the privilege to consider the Constitution amended through high-minded soundbyte? A self-evidently patriotic procedure that would save the state much money, and peremptorily assuage the damaged prestige of the wounded clan of celebrities who, after all, speak for the whole nation—slumdog and all; at the least those slumdogs who have now become celebrities.

Interestingly, we have not heard such lawless bloodthirstiness expressed in relation to the accused in the Malegaon terrorist blast case. Recall that those accused are also in custody, and have equally made admissible confessions with regard to their guilt. Indeed, in the latest of those confessions, Dayanand Pandey has averred that the money for the Malegaon terrorist act came from the ISI of Pakistan (no less), and through the agency of two senior leaders of the RSS, under the patronage and protection of the top man himself, namely, Shri Mohan Bhagwat.

A senior advocate on the programme clearly had a hard time balancing his soundbyte on the question posed about Ajmal Kasab, since he happens to be defending the accused in the Malegaon case.

Much as he would have liked to concur with the compere, he must have known how indefensible his defence of Sadhvi Pragya Thakur— allegedly, one of the chief perpetrators of the Malegaon blast—would have instantly become had he been tempted by the force of his cultural sympathies to argue that the Constitutional provisions of due process and fair trial need not apply to Kasab. After all, what is sauce for the goose must be sauce for the gander as well—at least for a practicing lawyer!


II

The instructive inference from all this is the following: India’s fattened, free-market elite never tire of singing praises of India’s democratic system, and of cocking a snook at the poor relations next door in Pakistan and Bangladesh where democracy never seems to take root.

But to this day, some sixty years after the Republic came into existence via the adoption of the Constitution, the further thought that its founding stipulations with regard to freedom and equality are compellingly grounded in the rule of laws and in their impartial and non-partisan application has not sunk in.

Or the fact that even when the rights of people are circumscribed, that too must happen through the enactment of legislative procedures. Something that Indira Gandhi did during the infamous Internal Emergency of the seventies.

And remember what howls that raised among precisely the sorts of people compering the programme I have talked about!

So that when our no-nonsense elite laud the no-nonsense confinement of “vicious” people in Guantanamo, they do not stop to think why the now thankfully bygone Bush had to find a place for them outside the juridical limits of them United States of America.

Because had they been confined within the territory of the State, they would have automatically, as per American law, become eligible to all the procedures and privileges that American laws furnish to its own citizens.

And that circumstance would have disallowed both torture and kangaroo justice of the kind that our own madam compere seemed to think warranted in the case of Kasab.


III

Indeed, a further compliment is due to American democracy.

Study any American election post the dismantling of racist discrimination and segregation, and you will find that it is never a matter of debate whether laws should apply differently to different people. What those laws should be invariably is the crux of the contentions, in relation either to domestic or foreign concerns.

Alas, we are not there yet.

Thus, in law, white-skinned Americans or Britons or others who have gone over to the Al Qaeda are as much terrorists as those whose skin colour is different, or who espouse a different faith. Those that did the Oklahoma killings found few voices that claimed that they could not be terrorists because they were white and Christian-born. Certainly, no TV channel spoke for them.

India is a different matter altogether: do we not hear from honourable right-wing leaders who aspire to lead the governance of the Republic that Hindus cannot be terrorists, because, being Hindus they must ipso facto be regarded as “nationalists”?

The sort of reason, after all, why no mention of the Malegaon accused—all Hindus—came up at all in the programme I have alluded to.

Or why the killers of the Bombay pogrom of 1992-93 or of Gujarat, 2002 are sought to be viewed through glasses of another make.

Imagine that even after the Special Investigation Team (SIT) mandated by the Supreme Court of India to reinvestigate some of the more unconscionably gruesome episodes of the Gujarat pogrom has reported on affidavit how the state machinery upto its eyebrows was complicit in the pogrom, how a senior minister of Modi’s cabinet, one thought especially close to him, was on the scene of the carnage, distributing swords to the mob and firing from her own pistol, how two of the most upright police officers swore to being asked by Modi personally to lay off the Hindu leaders of the pogrom, none of India’s premier channels has squeaked even to ask for the concerned minister to resign, not to speak of Modi to be indicted! Do recall that during the Gujarat pogrom, among the rapes and hackings, a woman’s womb was cut up and the foetus flung from the point of a sword.

To this day, no one, least of all Modi, has expressed regret, not to speak of owning up responsibility. Even as the chief perpetrators continue to roam free, the state has sought at every step to subvert the procedures and reach of the law—all that testified to by the SIT.

If anything, don’t you know, the same Modi is the cynosure today of some of India’s leading industrialists, and of TV channels busily projecting him as the most desirable candidate to be India’s Prime Minister.

Let it be said that even under the Bush regime, this would never have happened in America.


IV

The Hindu-elite-Indian’s take on the regime of laws and jurisprudence is illustrated literally everyday, of course, in one circumstance or the other But here is another notable instance, also pertaining to Gujarat.

Some months ago, the POTA Review Committee examining the cases of some 135 Muslims who have been rotting in Gujarat’s jails for seven long years as persons allegedly culpable in the Godhra train-burning episode under provisions of that draconian Act (since repealed by the current Indian government), determined that the Act did not apply to these persons, since the train-burning event did not qualify as a “terrorist” Act in the first place! The Committee held that the violence ensued as a consequence of an altercation between the karsevaks (the goons who were returning home after demolishing the Babri mosque, and traveling ticketless as well), and the vendors on the railway station at Godhra.

A finding that has since been upheld first by the Gujarat High Court, and now by the Supreme Court.

Any Gujarat heads rolled for this perfidy? Not a one. Any TV channel ask for such a head or two to roll? Forget it. They are all Muslims, after all! And Modi is the engine of a projected Hindu Rashtra (Theocratic Hindu State), one that promises much to billionaire fat-cats out to make further killings in socially neutered conditions.

Futile to recount what screams go up among the channels here when some elite suspect is held by the police just overnight in confinement, provided of course he is not Muslim.

V

India thus, in truth, is a democracy-in-the-making. Thankfully, a vast enough civil society remains fully engaged in ensuring that in addition to voting every five years, this democracy learns to recognize and accept that unless Indian democracy is also to descend to the arbitrary cronyisms of those that it fatuously derides, it must learn to embrace without question the tenets of citizenship, of universal human rights, and the dispassionate and egalitarian principles of equality before the laws, regardless of caste, creed, gender, language, or class which the Constitution mandates.

All this while many well-to-do Indians who have milked Indian democracy to the hilt thus far seem hell-bent to make of it a handmaiden to hate-filled, sectarian agendas, in addition to the interests of the class they represent and speak for.

Consider that everyday some right-winger or other is heard to scream why Afzal Guru, sentenced to death in the Parliament attack case, is still alive; but never asks the same question about Murugan, sentenced to death for the Rajiv Gandhi murder several years prior to the Parliament attack!

Simple enough reason: the one raises the possibility of causing an electorally fruitful sectarian divide among the polity, the other does not. So much for justice. And so much also for the corporate channels who never mention Murugan, even as Afzal is pressed into the service of talk shows and such-like intended to favour the communalists.

That the NDA government, led by the Hindu right-wind BJP (1998-2004) never did anything to carry out the Afzal or the Murugan sentences is of course another matter that concerns the media but scantily.

The fact is that even some Rajas and Mughal Kings of old had a more non-partisan devotion to the dispensation of justice than many of those who fulminate on behalf of Indian democracy in our day. Who more memorable than Jehangir as a dispenser of impartial justice?

________________________________________________________________
badri.raina@gmail.com

Raina: India’s Failed Secularism

October 8, 2008

A recipe for disintegration

Badri Raina’s ZSpace Page

I

As I suggested in my previous column (“Sweet Time for the Left in India”, ZNet, Sept. 2, 2008) events on Wall Street have shown what a fortuitous circumstance it was that the Indian Prime Minister, in his own words, remained a “bonded slave” to the supporting Left parties until the other day.

Had he had unfettered freedom in matters economic, India would be sinking today faster than a tanker.

Likewise, how fortuitous for India’s beleaguered Christians that the good Prime Minister had to suffer “embarrassment” while traveling Christian lands recently. Think that in France, the spunky Sarkozy called the Kandhamal mayhem a “massacre” to his face.

Thus, superseding the travails of the Christians in Orissa, it was the rebuke to India’s “image” that registered powerfully. A circumstance that makes you think how much “nationalism” is often a matter of image and how little of any actual concern for the people who inhabit the nation.

That “embarrassment” has at least yielded some concrete threats to the BJP/BJD government in Orissa after the many politic secular noises about the arson, rape, and murder there. Will it lead to a constitutional dismissal of the government, though? Think again; elections are round the corner in many states. And, as always, the Constitution must give way to canny political considerations. Remember that Modi was allowed to carry on despite the total and proven complicity of the state in the butcheries in Gujarat in 2002

Speaking of which, how unfortunate for India’s Muslims that no country in the world that the Indian Prime Minister has visited or is likely to visit should want to embarrass him about the excesses committed against Indian Muslims. Something that suggests the colossal helplessness that has become their lot.

II

I have suggested elsewhere that the secular protestations and pretensions of the Republic of India have remained a paper-provision through the years of India’s existence as a sovereign nation-state primarily owing to the failure of the Congress party to honestly and fearlessly embrace and enforce the Republican principle of citizenship.

All its rhetoric notwithstanding, the Congress remains reluctant to transcend the denominational identity of Indians in political and governmental practice.

From day one, its electoral traditions have tended to be guided by considerations of the social identity of candidates—as much as of any other party—with scant effort made to transform the given and inherited biases of the polity.

Just as the Congress incorporated rather than confronted feudal social practices and formations through the “freedom movement,” it has sought to cater to rather than educate out of existence those formations in the electoral career of independent India.

Not surprisingly, this social and intellectual failure has coloured the ways in which India’s law-enforcement and investigative agencies, indeed often its juridical institutions, at lower levels especially, have operated in approaching the culpabilities of the “majority” and “minority” communities variously.

Consider, for example, that the bail plea of under-trials in the matter of the Godhra train burning of 2002 locked away under the draconian POTA (Prevention of Terrorism Act) was heard by the highest court in the land in February-March of this year, but the judgement remains in abeyance. In the meanwhile, one more under-trial, Hussein Mohammed Dhobi, age 65, has died there in custody—the fourth fatality in the matter. Nothing has appeared in public as to how those detainees are treated.

Think also that only the other day a CNN-IBN/Hindustan Times countrywide Poll revealed that 87% of Indians think that the police force is communal (read sectarian on the side of the “majority”). As well as an Amnesty International finding that the most corrupt institutions in India are the Police, the Politicians, and the Lower Judiciary! Why Amnesty should either have not looked into the bureaucracy and the corporate sector, or found nothing there remains a surprise.

These facts taken together help explain why it is that the Congress party which never tires of tom-tomming its role in formulating a secular-democratic republic has never yet given a nation-wide call for mobilization on behalf of the secular principle. Something that contrasts rather tellingly with the preparedness of people in Turkey to congregate in the millions whenever that principle is there seen to be in jeopardy. One would have imagined that,learning from Gujarat, and witness to the “majoritarian” rage now in evidence state after state, now would be a good time.

III

Thus it is that when the local head of the Bajrang Dal in Uttar Pradesh makes the public pronouncement that the strategic objective of this terrorizing arm of the RSS is to transform the secular republic into a “Hindu Rashtra” (Hindu theocratic state; see The Hindu, Thursday, October 2nd,’08) no cognizable offence is seen to have been committed. Not to speak of treason against the state as by law established.

Imagine, on the other hand, a call coming from some Muslim organization that they mean to turn India into an Islamic state. Within seconds, the organization would be banned and its members locked up as jehadi “terrorists.”

The crude and abiding fact is that the Congress party never really internalized the fatal truth of the insight that Jawahar Lal Nehru, India’s first Prime Minister, had voiced as far back as 1937.

Writing on “Hindu and Muslim Communalism,” Nehru had warned that whereas the communalism of the “minority” is patently what it is—sectarian banding together of a defensive nature—that of the Hindu “majority” is always likely to masquerade as “nationalism.” (See Nehru On Communalism, ed. N.L. Gupta, published by Sampradayikta Virodhi Committee, 1965, p.9). And, needless to say, that is then but a short step to fascism.

It is ofcourse a well-recorded fact that within the Congress leadership of those times, more than a few were not only members of the communal Hindu Mahasabha, but believed at heart that Indian social pluralism of centuries notwithstanding, India was at bottom a Hindu nation.

The penetration of the communal virus of those times must suggest something of the quality of the intellectual, cultural, and political battle that Nehru and a few others that notably included Muslim leaders (Abul Kalam Azad, Rafi Ahmed Kidwai, Saifuddin Kitchlu, Asaf Ali, to name but a handful) and organisastions (Jamiat-e-ulema-e-Hind) put up against sectarian obscurantisms that disfigured both communities to ensure the founding of a secular republic.

It is to be noted that secularism was subsequently to be designated by a Constitutional Bench of the Supreme Court of India as one of the “basic” features of the Constitution not amenable to amendment by parliament.

Indeed, in an interesting book titled Nehru’s Hero, Lord Meghnad Desai records how during the Nehruvian phase of Independent India, the Nehruvian emphasis on progressive secularism and social pluralism was constantly reflected in the cinematic products of the Bombay Film Industry.

Continued . . .