Although “Parakram” means valour, in the era of the Sangh Parivar, it has also come to mean aggression against the weak and defenceless.

Subhas was never a “Parakrami” in the sense that the Sangh interprets. He was a true hero who united the weak and oppressed against the mighty British, risking his life in the struggle.

On this day, the Sanghis claiming to be “heirs” to Netaji’s legacy were the ones who diligently served the British army’s efforts to defeat Subhas during World War II. While Subhas was rallying soldiers worldwide against the British, these Hindutvavadis under Savarkar’s leadership,were brokering the recruitment of Hindus into the British army.

Yet, they now praise Netaji with clear ulterior motives.

Firstly, the Sanghis, who have no legacy of participating in the freedom struggle, are attempting to hijack the legacy of all non-Congress or dissident heros who were leaders of different streams  of the freedom struggle, portraying themselves as the heirs to these streams.

Secondly, they exploit the natural and healthy political and ideological differences that existed within the Congress and between Congress and other streams, and around them, they craft a false narrative to claim that all who disagreed with Gandhi and Nehru were pro-Hindutva nationalists, utilizing this for their current Hindutva nation agenda.

This is the real intention of the Sangh Parivar.

With this malicious intent, they have engaged in propaganda backed and filled with lies and fabrications that Gandhi and Nehru conspired against Subhas Chandra Bose and that the Hindutvavadis like Savarkar stood by him, thereby insulting Subhas to a great extent.

To fulfil their ulterior motives, they obscure the political, ideological, and secular perspectives between themselves and Gandhi-Nehru that Subhas had, as well as publicly expressed disdain towards communalists like the Hindu Mahasabha and Muslim League.

At the same time, they conceal the disdain Subhas had for communalists like Savarkar, the Hindu Mahasabha, and the Muslim League.

This article primarily attempts to explain Subhas’s views on secularism, Hindu-Muslim unity, and his opinions about people like Savarkar. It relies mainly on Subhas’s own writings in “An Indian Pilgrim” and “Indian Struggle” and on works by his grandson and scholar Sugata Bose in “His Majesty’s Opponent” and the edited volumes “Collected Works Of Subasha Chandra Bose.”

All these books are available online, and interested parties can read them to understand the political-historical misdeeds of the Sangh Parivar.

Subhas Chandra Bose was not only a prominent leader of Congress but also martyred in the effort to oust the ruling British during World War II by forming the Azad Hind Fauj.

History textbooks have recounted to non-Bengali students anything more than this bare fact.

Subhas was above all else, an exceptional proponent of communal harmony and Hindu-Muslim unity. As a top-notch nationalist, he dreamed of building a future India based on socialist ideals. His views on the history of India, the way he formed the Azad Hind Fauj, and his clear disdain for figures like Savarkar are evident in these respects.

The Tiger of Tipu was the flag of the Azad Hind Fauj!

The Sanghis who attempt day and night to demonise the revered Tipu-Haider as fanatic monsters should be ashamed when considering the respect Subhas Chandra Bose and the Azad Hind Fauj held for them. Subhas used the flying tiger symbol of Tipu as a symbol of anti-British struggle on the first flag of the Azad Hind Fauj. While unveiling the flag, Subhas explained to his soldiers that this flying tiger was a symbol of Tipu Sultan’s resistance against the British.

That is not all. On October 21, 1943, the Azad Hind Fauj declared the provisional government of India. While making this proclamation, the Azad Hind Fauj and Netaji acknowledged several real leaders of the country along with Tipu and Haider, expressing their gratitude. Reading this makes it clear that it is impossible to appropriate Subhas for the RSS agenda.

The proclamation of the Provisional Government of Azad Hind begins like this:

“Ever since Bengal first faced defeat at the hands of the British in 1757, the people of India have continuously waged a struggle against British rule for a hundred years. This period is filled with the unmatched courage and selfless sacrifices shown by the people of India. During this period in the history of India, the names of Sirajuddaula of Bengal, Mohan Lal, Hyder Ali, Tipu Sultan, Velu Thampi….and others are inscribed in golden letters…”

Interested parties can read the full text and see pictures of this proclamation at the following web address:[https://www.roots.gov.sg/Collection-Landing/listing/1278996]

Hindu-Muslim Unity: the foundation of the Azad Hind Fauj

The Modi government is intent on imposing Brahminical Hindi as the sole language of the country. In contrast, the official language of Subhas’s Azad Hind Fauj was Urdu-Hindustani, commonly used by the people of North India, and English was used to be understood by the soldiers from South India. The motto of the Fauj was written in Urdu:

“Itmad (Trust), Ittefaq (Unity), and Qurbani (Sacrifice).”

In 1857, during the First War of Indian Independence, the Indian forces under the leadership of the last Mughal Emperor Bahadur Shah Zafar called for “Delhi Chalo.” In September 1943, Subhas’s Azad Hind Fauj also embarked from Rangoon (now Myanmar) to expel the British from India, remembering the 1857 uprising, and Subhas called for “Delhi Chalo” during this grand departure.

That is not all either. On September 26, 1943, a special prayer meeting was held by the Azad Hind Fauj near the tomb of Bahadur Shah Zafar.

As described by Subhas’s grandson Sugata Bose in his scholarly work, the proportion of Muslim soldiers in the Azad Fauj was slightly higher than others, and many of Subhas’s closest associates were Muslims. In 1943, during a secret submarine adventure journey, the only companion who travelled with him was Abid Hasan from South Hyderabad. Throughout his travels across Europe and Asia, Hasan was Subhas’s close assistant.

The first division commander of the Azad Hind Fauj was Mohammad Zaman Kiani. The first to hoist the Tricolor flag of India in Imphal, Manipur, was Fauj officer Shaukat Malik. On their tragic last journey, Habibur Rahman perished alongside them. However, this uprising failed, and the soldiers of the Fauj were captured by the British, who charged them with sedition and held a trial. The three Azad Hind Fauj soldiers who were symbolically tried at the Red Fort were:

Prem Sehgal, a Hindu, Shah Nawaz Khan, a Muslim, and Gurbaksh Singh Dhillon, a Sikh.  This also symbolically represented the secular patriotism prevailing in Subhas’s Fauj.

(His Majesty’s Opponent, p. 4)

Netaji’s rejection of the Hindu-Muslim division in Indian history

The Hindutvavadis depict the history of India as having been engulfed in 1200 years of aggression to suit their communal polarisation agenda. Thus, they portray the entire era under Muslim rule before the British and the Muslim rulers before them as a period during which Hindus suffered under Muslim aggressors.

However, Subhas rejected this communal view of Indian history as propagated by the British, aimed at dividing India along Hindu-Muslim lines. He also noted:

“History will bear me out when I say that it is a misnomer to talk of Muslim rule when describing the political order in India prior to the advent of the British. Whether we talk of the Moghul Emperors at Delhi, or of the Muslim Kings of Bengal, we shall find that in either case the administration was run by Hindus and Muslims together, many of the prominent Cabinet Ministers and Generals being Hindus. Further, the consolidation of the Moghul Empire in India was effected with the help of Hindu commanders-in-chief. The Commander-in-chief of Nawab Sirajudowla, whom the British fought at Plassey in 1757 and defeated, was a Hindu, and the rebellion of 1857 against the British, in which Hindus and Moslems were found side by side, was fought under the flag of a Muslim, Bahadur Shah.” (An Indian Pilgrim, p. 15)

Subhas’s outrage against communal organisations like Hindu Mahasabha and Muslim League

During the period of the freedom struggle, Subhas held deep contempt for the Hindu Mahasabha and Muslim League, which were working for the British and causing divisions among the people. When he was elected president of Congress in 1938, he emphasized this issue, saying:

“We often hear talks of a Hindu Raj. This serves no purpose. Can these communal organizations solve the problems faced by India’s working class? Do these organisations have any solution to the issues of unemployment and poverty?” he questioned vehemently.

He also banned members of the Hindu Mahasabha and Muslim League from holding Congress memberships. The reason? Because:

“Jinnah’s idea is to obtain his dream of Pakistan with the help of the British, not to fight jointly with Congress for India’s liberation.”

“On the other hand, Savarkar’s only goal is to collaborate with the British and get military training for Hindus by joining the  British army. After meeting both, I have concluded that nothing can be expected from them for India’s independence.” (The Indian Struggle, p. 344)

Thus, even if one reads Subhas Chandra Bose’s own writings and the scholarly works about him, it becomes clear how malicious the portrayal of Subhas by these fascist Sanghis is.

Beyond the servitude to British colonialism, corporate capitalism, and communal hatred, these fascists have no history of building or fighting for the country. Now, they are hijacking leaders who had differences with Gandhi and Nehru and were non-Congress, and portraying them in a way that insults these leaders, this country, and its history.

A staunchly secular, anti-communal, and socialist nationalist like Subhas Chandra Bose can never be appropriated by the RSS. Nor should he be allowed to be.

The only way to do this is to expose their false narrative through an exposition of real history, which itself must become a movement, right?

(The writer is a political commentator based in Bengaluru)

Disclaimer: The views expressed here are the author’s personal views, and do not necessarily represent the views of Sabrangindia. 

Related:

Debunking “Popular Myths” through a study of Bose

Second killing of Bhagat Singh & Subhash Chandra Bose by the Hindutva Gang

India’s Post Truth Era in ICHR’s Book on Netaji Subhash Chandra Bose

PM Modi to attend Subhas Chandra Bose’s 125th birth anniversary celebrations in Kolkata

The post Can RSS co-opt Subhas Chandra Bose, a staunch secular-socialist and a fond admirer of Tipu Sultan? appeared first on SabrangIndia.

According to the monitoring by the Centre for Study of Society and Secularism (CSSS), India witnessed 59 communal riots in 2024, a significant rise compared to 32 riots in 2023, reflecting an 84% increase. These 59 incidents of communal riots resulted in 13 deaths—10 Muslims and 3 Hindus. The western region of India, particularly Maharashtra, emerged as the epicenter of these conflicts, with the state of Maharashtra accounting for 12 of the 59 riots. The CSSS’s monitoring is based on reports from prominent newspapers- the Mumbai editions of The Times of India, The Hindu, Indian Express, Sahafat (Urdu), and Inquilab (Urdu).

Most communal riots were triggered during religious festivals or processions. These included four riots during the Pran Pratishthan ceremony at Ram Mandir in Ayodhya in January, seven during Saraswati Puja idol immersions, four during Ganesh festivals, and two during Bakri Eid. This data highlights how religious celebrations are increasingly being used to fuel communal tensions and political mobilization.

In addition to the communal riots reported in the above newspapers, 13 mob lynching incidents were reported in 2024, resulting in 11 deaths—one Hindu, one Christian, and nine Muslims. While this marks a decline from the 21 incidents of mob lynching recorded in 2023, the continued occurrence of such attacks remains a serious concern. This report provides a detailed analysis of both communal riots and mob lynching in 2024, the physical manifestation of communal violence in the country.

 Methodology:

Centre for Study of Society and Secularism bases its findings on the reports on communal riots that appear in Mumbai edition of five leading newspapers –The Hindu, The Times of India, The Indian Express, Shahafat and The Inquilab. These newspapers are thoroughly studied for the reportage of communal violence. Communal riots that are either not reported or are reported in other editions of these newspapers are not included in this monitoring.

The Ministry of Home Affairs and National Crime Records Bureau (NCRB) maintains comprehensive records of communal riots in India but has stopped publishing its data regularly. Due to their wider sweep and better access to the criminal justice system, the numbers recorded by these institutions are invariably several folds higher than the number of communal riots reported in the newspapers monitored by the CSSS.

1. Physical violence

This part of the report looks at physical violence stemming from communal attitudes. Other two parts will look at structural and symbolic violence based on communal attitudes. Physical form of communal violence encompasses communal riots, mob lynching and hate crimes. Physical violence, includes actions that cause death, inflicts physical injuries, and/ or targets and damages properties, including homes, shops and commercial establishments, vehicles, and other movable and/or immovable properties.

Salient Features of Communal Violence in 2024:

Increase in the number of Riots:

As compared to the year 2023, according to the monitoring of CSSS, the number of communal riots in as reported in the abovementioned five newspapers in 2024 has increased by 84%. While the above-mentioned five newspapers reported 32 communal riots in the year 2023, the same newspapers reported 59[2] communal riots in the year 2024. Maharashtra (12) followed by Uttar Pradesh (7) and Bihar (7). These communal riots claimed 13 lives – 3 Hindus and 10 Muslims. This increase in the number of communal riots belies the narrative of the state that India is free from communal riots as there are no communal tensions and the state has maintained communal harmony.

The spike in the number of communal riots in India in the year 2024 can partly be attributed to the general elections that were held in April/ May, 2024. Similarly, important states witnessed assembly elections including Maharashtra, Haryana and Jharkhand. Hate speeches with communal overtures were used to polarize communities on religious basis. Part of the spike in the number of communal riots can be attributed to the ecosystem of impunity that is promoted by the state. This point will be elaborated further below in the report.

Theatre of Violence:

As in the year 2023, in 2024, Maharashtra witnessed maximum number of riots – 12.  Bihar and Uttar Pradesh followed with seven each. Maharashtra constituted for almost 20% of the total number of communal riots in 2024 as per the reports in the five newspapers. Maharashtra electorally and politically is a significant state where both the NDA and INDIA Alliance was trying to wrest control from the NDA. Interestingly, amidst intense factionalism in Maharashtra and hotly contested electoral contest, Maharashtra underwent acute communal churning – communal riots, hate speeches, and mob lynching. The last five years especially in Maharashtra have been particularly strenuous for its social fabric. It is noteworthy that until a decade back, the communal riots took place mostly in urban areas. However, in the last few years as in 2024, communal riots have spread to rural areas- villages and towns.

The region wise distribution of riots is also telling about the nature of communal riots in India and its motivation. Traditionally, the cow belt comprising of Gujarat, Madhya Pradesh, Uttar Pradesh, Haryana and Bihar, witnessed higher number of communal riots along with the state of Maharashtra. Traditionally, the southern states of India have reported far lesser number of communal riots. The same is the case with the state of West Bengal. However, in the last few years, especially since 2022, there is a spike in communal riots in western region of India- Maharashtra, Gujarat and Madhya Pradesh. Thus, in the last few, the theatre of violence though continues in the cow belt- Uttar Pradesh, Bihar, Gujarat and Madhya Pradesh, it has expanded to newer regions especially that of Maharashtra, West Bengal and Haryana. In 2024, the western zone of India comprising of Maharashtra (12), Gujarat (5) Madhya Pradesh (5) and Rajasthan (3), according to the reports in the above newspapers, accounted for 25 communal riots, constituting almost 42 percent of the total communal riots in 2025.

Northern region comprising of Uttar Pradesh, Uttarakhand, and Haryana have reported 13 communal riots – comprising 22 percent of total communal riots. Similarly, eastern region comprising of Bihar, Jharkhand, West Bengal and Odisha North India have witnessed 13 riots constituting 22 percent of total communal riots 2024. The Southern zone, comprising Karnataka and Telangana reported seven communal riots constituting 12 percent of total communal riots. The North Eastern region though reported only one riot in Tripura, it is important to note that the conflict in Manipur, which is largely ethnic having communal overtures, is ongoing.  CSSS has elaborated on Manipur violence in a separate report[3].

Ruling Regimes:

Out of the 59 communal riots in the year 2024, 49 communal riots took place in states where the BJP is ruling either on its own, or in coalition with other parties. The coalition partners include Shiv Sena (Eknath Shinde faction) and National Congress Party (Ajit Pawar faction) in Maharashtra and Janata Dal in Bihar. Seven out of 59 communal riots took place in the states ruled by Indian National Congress while three communal riots took place in West Bengal where the Trinamool Congress is in power. This data also can be explained by pointing out that BJP ruled states have taken little action to deter communal violence and religious polarization. The state authorities in these states have used bulldozers as a form of “collective punishment” against Muslims. The non BJP ruled states have desisted from such actions and deterred communal riots to some extent.

Nature of State and changes in trends:

In 2024, communal riots exhibited a familiar pattern observed in previous years. These riots were mostly low-scale and under the radar, typically lasting only a few hours, with fewer casualties, and confined to smaller areas. However, these communal riots have led to polarization and deepened communal consciousness. The reported number of fatalities remained relatively low. A significant characteristic of the communal riots in 2024 was the lesser planning compared to previous years.

This planning ranged from identifying properties of individuals from “other” communities, employing specific trigger to start the communal riots and arranging combustibles like gas cylinders, stockpiling weapons, mobilizing mobs to inflict maximum damage on the communities attacked. This was the characteristic of the institutionalized riot system (IRS) that was prominent in the major riots in the past. In the recent years, this planning is limited as there is a pervading atmosphere of communal consciousness causing tensions, making it easier for a communal riot to take place. The smallest reason makes it easier to trigger communal riot as will be evident from the communal riots listed below. It’s become common that even in case of the most mundane arguments between persons from two different religious groups, the incident is given a communal turn. The most common trigger observed is that of organizing aggressive rallies and derogatory sloganeering in public spaces during religious festivals as will be discussed in details.

Historically, communal riots often involved groups from two religious communities clashing, with both sides inflicting and suffering losses. These included acts of arson, assaults, and even heinous crimes such as rape. However, in recent years, the nature of larger riots has shifted. Instead of clashes between two communities, many significant riots now involve state actions disproportionately targeting the Muslim community. These actions include using bulldozers to demolish properties owned by Muslims, causing significant economic damage. Additionally, the state has slapped cases and implicated the members of the Muslim community, even in instances where they are victims of violence during communal riots.

The disproportionate and seemingly one-sided state action have led to social discord, communal consciousness, and polarization. This atmosphere of communal tension has been steadily intensifying over recent years. For instance, the Pew Research Center, a respected research institution, categorized India in 2022 as “very high” on its Social Hostilities Index (SHI), with a score of 9.3. Social hostilities index (SHI) factors in levels of religion-relate harassment, mob violence, terrorism, militant activity, and conflicts over religious conversions or the use of religious symbols and attire. PEW Research also pegged India high at 6.4 out of 10 on Government Restriction Index (GRI). The GRI measures laws, policies, and actions that regulate or limit religious beliefs and practices. These include policies banning particular beliefs or practices, the unequal granting of benefits to certain religious groups, and bureaucratic rules requiring religious groups to register to access benefits (The Hindu, 2025).

Similarly, in 2020, India’s SHI score of 9.4 out of a possible 10 was worse than that of neighbouring Pakistan and Afghanistan. These trends underscore a consistent decline in India’s performance on this index, reflecting a troubling pattern of rising communal hostility.

Area Hegemony/ Assertion of Hindu Rashtra:

The communal riots in 2024 are marked by a bold assertion of Hindu right-wing power in public spaces, characterized by deliberate processions passing through Muslim-majority neighborhoods with loud music or provocative slogans. This trend is a continuation of developments from recent years. Numerous right-wing Hindu groups are emerging at the grassroots level, and in their efforts to gain popularity and influence, they often organize processions or protests in front of mosques or other Muslim places of worship, as well as in Muslim neighborhoods, aiming to provoke or humiliate the community. The aim is not just to establish hegemony in Muslim inhabited areas but also public spaces where Hindus reside. The outcome of such rallies is also the gaining of considerable clout of the Hindu organizations and its members in Muslim and Hindu neighbourhoods.

Historically, India has had a rich cultural heritage where Hindus and Muslims celebrated each other’s festivals and respected one another’s religious spaces. There was a mutual understanding regarding the routes of processions, ensuring that potential misunderstandings or clashes were avoided. Consultations at local levels are held to decide routes. For example, it was common for Hindus to participate in Urs processions, while Muslims would set up stalls to welcome Ram Navami processions and offer refreshments to devotees. These events were expressions of faith, with local residents participating, rather than political statements.

However, in the current political climate, these processions have shifted from being expressions of faith to displays of political hegemony. These processions are fueled by political mobilization. They are increasingly driven by agendas of asserting Hindu supremacy in Muslim-majority areas, with the aim of showing that these neighborhoods can be breached at will by right-wing groups. This assertion of dominance has become a key factor in the communal riots of 2024.

Implicating of Muslims in Criminal cases:

Recent communal riots point to an emerging three trends that result in marginalization of the Muslims. The first trend, already discussed, is the domination or hegemony in public spaces by Hindu right-wing groups. The second trend is the implicating of Muslims in serious criminal cases, and the third trend one involves meting out collective punishment to Muslims through the demolition of their properties and places of worship.

The first aspect, area domination, involves provoking and humiliating the Muslim community by Hindu right-wing groups. When even the slightest retaliation from the Muslim community occurs, it is often used as a pretext to disproportionately arrest Muslims or impose severe charges on them. This has become a disturbing norm: even when Hindu right-wing groups march aggressively into Muslim-majority areas and vandalize property, a large number of Muslims are still named in FIRs. These individuals are frequently charged with serious offenses, and investigations are handed over to agencies like the NIA, likening these cases to terror-related cases. It is ironic that even in places where Muslims are named in large numbers in the complaints, the injured or dead are also Muslims and they also suffer the most damage to property.

Muslims accused in such cases face long legal battles, making them vulnerable not only to imprisonment but also to extra-judicial killings as witnessed in Bahraich. Most of these accused come from economically disadvantaged backgrounds, with many being the sole breadwinners for their families. They often cannot afford to fight lengthy legal cases, leaving them in a state of ongoing hardship and fear.

Bulldozers and demolitions used as “collective punishment” against the Muslims:

Apart from the threats of demolitions to mosques and contestations related to places of worship that have been one of the reasons for communal riots, the Muslim community is dispossessed and face disproportionately higher losses in communal riots owing to the “collective punishment” meted out by the state in the form of demolitions of their homes and shops. In the year 2024, out of 59 incidents of communal riots, in four incidents, the state resorted to demolish the properties belonging to Muslims. The authorities alleged that the properties were illegal. However, as is the case from previous years, no due process was followed including serving of adequate notice or opportunity of hearing before the demolitions. The demolitions took place immediately after the communal riots, making its timing suspicious. It is noteworthy that all these demolitions took place in BJP ruled states.

In Mumbai, Maharashtra, the state demolished fifteen properties belonging to the Muslims in Haidary chowk in Mira Road after communal riots took place in January (details given below). In the state of Uttar Pradesh known for arbitrary demolitions, in Bareilly, the state demolished 11 houses of Muslims after communal riots took place during Muharram procession on 18^th July (details given below).

In a shocking incident yet giving insights into how demolitions are used brazenly by states, in the state of Rajasthan in Udaipur, demolished the house of a 15 years old Muslim boy who allegedly stabbed his Hindu schoolmate to death on 16^th August (Mateen & Meena, 2024). In Surat, demolitions took place in Sayedpur after communal riots took place over allegations of stone pelting on Ganesh pandal during Ganesh festival.

Triggers for Communal Riots:

Religious Processions and Public Celebrations of festivals:

In 2024, religious processions and public celebrations of festivals were the triggers for the majority of communal riots, accounting for 26 out of 59 incidents. This amounts to almost half the incidents of communal riots. These included four riots during the Pran Pratishthan ceremony at the Ram Mandir in Ayodhya in January, four during Ganesh Chaturthi, seven in Bihar during Saraswati idol immersions, two each on Ram Navami and Bakri Eid, and one each on Muharram, Urs, Durga idol immersion, Eid Milad-un-Nabi, Karthik Puja and a local Hindu procession. These 26 incidents do not account for numerous disruptions to Christmas celebrations or attacks on Christians across India.

These riots resulted in the loss of three lives, all of whom were Hindus. A notable pattern in these incidents was the systematic targeting of Muslims, often orchestrated by right-wing Hindu groups, with the state also playing a partisan role and taking one-sided action against Muslims.

Contested placed of Worship:

The year 2024 witnessed six communal riots over the issue of contested places of worship, mainly the state and right-wing fringe groups alleging that mosques and dargahs were illegal or that they were built on Hindu place of worship. This narrative kept the communal pot churning and tensions high in different places. The total number of lives claimed by these communal riots was ten (nine of Muslims and one Hindu) and nearly all arrested were Muslims. It is notable that most of these conflicts have been festering in the two states of Uttarakhand and Uttar Pradesh.

Desecration of Places of Worship:

Five communal riots took place due to desecration of places of worship. One took place over a severed head of a calf found in a temple in Ratlam, Madhya Pradesh. Second one took place over a piece of tail of a cow in a temple in Bhilwara in Rajasthan. Third communal riot was in Jirania in Tripura when an idol of goddess Kali was defaced. In Karnataka’s benguluru, a mosque in Katipalla near Surthka was pelted with stones. In Hyderabad, a man allegedly tried to damage an idol of the local deity in Muthyalamma area temple.

Other Triggers:

The other triggers for communal riots also reflect the communal discourses prevalent in our society. One narrative often cited by the state is that of ‘infiltration of Bangladeshi immigrants’. These riots took place in Ghaziabad and different places in Maharashtra. These riots were a result of aggressive rallies organized by Hindu right-wing organizations to ‘protest’ the violence against Hindus in Bangladesh.

Other triggers included the accusations of ‘love jihad’ and other trivial personal disputes between individuals from different communities which were given a communal twist.

Mob Lynching

According to the monitoring of CSSS based on the above-mentioned five newspapers, India witnessed thirteen (13) incidents of mob lynching in the year 2024. These 13 incidents of mob lynching resulted in 11 deaths: one Hindu, one Christian, and nine Muslims. While this represents a decline from 21 incidents of mob lynching recorded in the year 2023, the persistence of these attacks remains a concern. The decline in the number of incidents of mob lynching may be attributed to the guidelines of the Supreme Court in favour of strict action by the state in cases of mob lynching. The constant rebuking by the judiciary especially when Hindus were victimized in mob violence compelled state to take action in incidents of mob lynching. However, the mob lynching in the case of cow vigilantism continues.

Seven of these incidents of lynching were linked to cow vigilantism or accusations of cow slaughter. Other cases of lynching were on the accusations of interfaith relationships and assaults targeting Muslims for their religious identity. Geographically, Maharashtra accounted for three lynching along with Uttar Pradesh, while Chhattisgarh, Gujarat, Haryana, and each reported two incidents, and Karnataka recorded one.

It is noteworthy that as in the case of communal riots, Maharashtra accounts for maximum number of mob lynching incidents. Uttar Pradesh too accounts for three incidents of mob lynching.

The thirteen cases of the incidents of mob lynching, classified according to the accusations or triggers, are listed below.

Seven out of thirteen, that is over 50 percent or over half of the cases, can be attributed to the pretext of cow slaughter. Chand Miyan (23) and Guddu Khan (35) from Uttar Pradesh were lynched by cow vigilantes near temple town Arang, in Chhattisgarh while transporting buffaloes on 7^th June, 2024. Saddam Qureshi, the third victim, survived with critical injuries. According to the account of the survivor, 14-15 people chased them in a car and attacked them, beat two of them to death and threw their bodies from the bridge onto the riverbed. The survivor reported that he jumped off the bridge to save his life. Reportedly, the body of one of those killed shows multiple fractures, with one foot split apart, indicating the extent of the torture inflicted on the victims. The police filed a FIR (Times of India, 2024).

In another incident that took place in Charkhi Dadri, Haryana, Sabir, on 27^th August, a migrant and scrap dealer from West Bengal was lynched and died in the attack. Asiruddin from Assam was also beaten up by the accused but survived. The police arrested five people and two juveniles in conflict with law were detained on charges of being involved with the attack. The accused suspected that both the victims had consumed beef. The accused lured the victims to a local bus stand claiming that they had some scrap to dispose. At the bus stand, the group of accused attacked them and beat them.  When passers-by intervened, they took the two to some other location on their motorcycles. Sabir was later found dead near a canal in Bhandwa village. Asiruddin was found dumped at another location (The Hindu, 2024).

In another incident reported from Haryana, Aryan Mishra (19) on 23^rd August, had gone for a drive with his friends — brothers Harshit and Sagar (alias Shanky) Gulati — and two others in their Renault Duster. A group of cow vigilante saw the speeding vehicle of Aryan and assumed that they were cow smugglers in the speeding car. A 30-km chase from Faridabad Sector 21 to Palwal’s Baghola ensued. The accused then opened fire, killing Aryan. Five men, including the leader of an outfit called ‘Live for Nation’, Anil Kaushik, were arrested (Raj, 2024).

One Haji Ashraf Munyar (72) who was onboard Dhule-CSMT Express on – was attacked by a group of men who accused him of carrying beef in his tiffin. The incident came to light after the incident was captured on video which went viral. On August 28, 2024, Mr. Munyar boarded a train from Chalisgaon in Jalgaon district to visit his daughter who lives in Kalyan. Mr. Munyar was travelling alone in a general compartment where over a dozen men began to harass him. According to the newspaper report, the goons in the video are seen slapping, hitting and kicking him on his face, eyes and head constantly, asking him to show what was he carrying in his bag. Munyar in the video as reported is seen begging with folded hands to the assaulters requesting them to spare him. The assaulters were heard responding, “We will call Bajrang Dal to chop your body. We will rape your mothers and sisters.” The police filed an FIR but it didn’t include section 307- attempt to murder. The family of the victim demanded that this charge should be added to the FIR (Sah, 2024).

In another incident from Maharashtra, 28-year-old Mohammad Hazek, a footwear trader, was attacked by cow vigilantes in Beed district. The incident occurred on the night of 5th September at around 12:15am. Hazek was at a paan shop, speaking with his fiancée on the phone, when he witnessed a speeding vehicle hitting a stray cow before driving away. Hazek attempted to take a photo of the vehicle but was unsuccessful. However, he managed to photograph the injured cow and shared the image with his fiancée. A few minutes later, as Hazek was walking back home, he was ambushed by a group of men armed with sticks and rods. The group accused him of being a cow transporter and began attacking him. Out of the eight men named in the FIR, the police have identified and arrested four individuals: Mandar Deshpande, a 30-year-old resident of Karanja Road, and three others—Omkar Lande (23), Anil Ghodke (26), and Rohit Lolge (20).(Akhef, 2024).

Mishrikhan Baloch, 40 years old, was lynched by five people in Aagthala village of Banaskantha district in Gujarat on 23^rd May, 2024. The cause of the lynching was the ongoing conflict between the victim and the five accused and he was last attacked in July 2023 for ferrying buffaloes. On the fateful day, Baloch was on his way to the animal market in Deesa with two buffaloes when the pickup van was chased and ambushed by the accused. The accused were identified as Akherajsinh Vaghela, Nikulsinh, Jagatsinh from VatamJoona village, Pravinsinh from Chibhda, and Hamir Thakor from Deodar, all located in Deodar taluka of Banaskantha. The assailants struck Mishrikhan with iron rods, pipes, machetes and the handle of a jack, inflicting severe injuries. The accused were booked for murder, wrongful restraint, rioting, rioting with deadly weapons, issuing death threats, and criminal conspiracy under the Indian Penal Code (Times of India, 2024).

In Majhola area in Moradabad of Uttar Pradesh, 37 years old Shahedeen Qureshi was beaten to death on 30^th December, 2024, by cow vigilantes who were part of Rashtriya Bajrang Dal. The functionaries of the Rashtriya Bajrang Dal reportedly claimed that they came to know that Qureshi had slaughtered a cow and caught him red handed and handed him over to the police. The police have filed two FIRs- one against unidentified persons for the murder of Qureshi and the other FIR is related to cow slaughter (Singh K. , Times of India, 2024)

Accusations of interfaith romance or relationships, derogatorily termed as ‘love jihad’ has been used to foment communal tensions and target innocent people. In a not very surprising incident, a 19 years old Muslim student of Savitribai Phule Pune University was attacked by five persons who accused the student of “love jihad”. According to the police, the attack took place on 8^th April when the male student was accompanying two female students on the campus. They started questioning the student and asked him to show his Aadhaar card. Upon seeing the student’s Muslim man, the assailants attacked him. The police have registered FIR against unidentified persons (New Indian Express, 2024).

Other pretext for mob lynching included accusation of theft. In Aligarh, Uttar Pradesh, Mohammad Farid, 35 was lynched to death. Farid, his brother Zaki and their aides were accused by a woman, wife of textile trader Mukesh Chand Mittal, of dacoity in Mittal’s house. She claimed that Farid threatened her at gunpoint, snatched her gold chain, and took INR 2.5 lakh cash and jewellery from her. A group of men caught Farid when he was running out of the house and beat him to death with sticks. Zaki, Farid’s brother claims that Farid was targeted for his religious identity. Case is filed against Farid, Zaki and five others under IPC sections 395 (dacoity) and 354 (assault or criminal force to woman). The FIR has mention unidentified persons in connection to lynching (Lavania, 2024).

People from vulnerable social groups were targeted under the most trivial pretext, exposing the pervading atmosphere of impunity and lawlessness. In the Jalalabad area of Shamli district, Uttar Pradesh, Mohammad Firoz, 31 years old was beaten to death on 5^th July, after he was accused of entering a house “in an intoxicated state”. The men of the house brutally thrashed Firoz and handed him over to the police. Firoz later died at his home. Afzal, Firoz’ brother reported that Firoz was promoting his business over the loudspeaker when he got into an altercation with the other party and was thrashed. A case was registered against Mohalla Ganga Aryanagar in Jalalabad – Pinki Kumar, Pankaj Kumar and Rajendra Kumar and their associates under section 105 (culpable homicide) of BNS. The accused were not arrested for the lack of evidence (Sharma, 2024).

Pavan Kumar, Rahul and Binayak were assaulted in Chikkabettahalli in Benguluru, Karnataka on 18^th April, 2024. They were allegedly assaulted by accused Farman and Sameer for raising ‘Jai Shri Ram’ slogans on Ram Navami. Reportedly, a case was registered under IPC sections 295A, 298, 143, 147, 504, 324, 326, 506 and 149 (Times of India, 2024)

Salman Vohra (23), who went to watch a cricket tournament match in Chikhodra, Gujarat on 22 June, was mercilessly beaten to death by a group of men. According to the reports, the mob had been heckling Muslim players with Hindutva slogans like “Jai Shri Ram” as the Muslim players performed well in the tournament. Reportedly, the locals claimed that tensions had begun even before the match because Muslim players were excelling in the tournament, which did not sit well with some locals associated with right-wing groups. The incident started with a parking dispute. A group of men allegedly arrived on motorcycles and got into a fight with Salman, telling him to move his bike from the stand. They started mercilessly beating Salman. Members of the crowd even cheered the attackers. Two other Muslim men were injured; one received around 17 stitches, and the other around 7 stitches. Salman had marks on his right hand, cuts below his eyes, and his ear was brutally damaged—almost bitten off by the attackers. A knife wound damaged his kidney, which was the most severe injury. He was also beaten on his lower waist and neck, causing significant bleeding. The family filed an FIR on 23 June at the Anand Rural police station. It includes sections of the Indian Penal Code (IPC) such as: 143 (Punishment for unlawful assembly), 147 (Punishment for rioting), 148 (Being armed with a deadly weapon), 302 (Murder), and 324 (Voluntarily causing hurt by dangerous weapon) among others, including The Gujarat Police Act. Seven accused have been arrested in the matter, and the court has given seven days remand for all these accused (Maktoob Media, 2024).

Bindu Sodhi (22) was lynched by her own uncle and others in the village of Toylanka in Chhattisgarh, on 24^th June, 2024. She and her family had adopted Christianity. Sodhi’s uncle and other villagers were not allowing Sodhi to plough her own fields if she didn’t give up Christianity. Sodhi’s mother, brother and younger sister managed to escape the attackers (Carvalho, 2024).

List of Communal Riots in 2024

1. In Shajapur in Madhya Pradesh, on 9th January, some Muslims in Magaria locality allegedly pelted stones on a procession where youth associated with Hindu organizations distributed yellow rice for the consecration ceremony of the Ram Temple in Ayodhya. According to the complainant, Mohit Rathore, some Muslim men near a mosque on the Naag-Naagin Road stopped the procession taken out ahead of the Ram Temple consecration since it was a Muslim inhabited area and the youth in the procession were raising slogans (Aafaq, The Scroll, 2024). One person was seriously injured during the riot. The police filed a case under provisions of the Indian Penal Code pertaining to rioting, promoting communal enmity, and hurting religious sentiments. The first information report has been filed against 24 named persons and 15-20 others. All the named persons are Muslims.

2. In another incident in Maharashtra, communal riot took place in Garib Nawaz Nagar of Nagpur on 21st January. The incident took place during a celebration of the `Pran Pratishtha’ ceremony in Ayodhya. According to the police, an altercation broke out between groups from two communities on 22nd January during a program organized to celebrate the consecration of the Ram temple in Ayodhya. Both groups pelted stones and around 10 to 12 persons sustained injuries (Bose, 2024)

3. In Mira Road locality of Mumbai, Maharashtra, Muslims allegedly vandalized four cars and 10 motorbikes which had flags with the words ‘Jai Shree Ram’ on them. The incident took place on 21st January at Naya Nagar of Mira road. After this episode of violence, members of some Hindu groups retaliated next day by damaging stationary autorickshaws in the area of the Muslims and pelting stones. Interestingly, though the attacks were made from both sides, Mira Bhayander Municipal Corporation used bulldozers on 23rd January afternoon to demolish about 15 structures in the Muslim-dominated Haidary Chowk area in Mira Road. Nine persons were injured in the incident (Indian Express, 2024).

4. In Bhoj village of Vadodara district in Gujarat, on 22nd January, stones were allegedly pelted on a Shobhayatra that was undertaken to celebrate the consecration of the Ram temple in Ayodhya. Reportedly, the situation was already tense in the village before this yatra and thus a meeting was held with members from both the communities to ensure peace. However, stone pelting took place when the procession reached a particular street. Thirteen of the 16 accused booked for attempt to murder were arrested (Indian Express, 2024). Similar incident was reported from Kheralu town of Mehsana district in Gujarat in the same month (The Hindu, 2024)

5. Two days after the Pran Prathisthan at Ram temple in Ayodhya, communal riots erupted in Howrah, West Bengal. On 24th January, members of the Muslim community had organized a procession of Urs to celebrate the birth anniversary of Hazrat Ali, son-in-law of Prophet Mohammad at Belilious road in Central Howrah. However, clashes took place when some Hindus raised the slogans of ‘Jai Shri Ram’. Some Hindu groups alleged that the Muslims pelted stones and tore their religious posters. Over 20 persons were injured. Police imposed section 144 to prevent further violence (Financial Express, 2024).

6. The most significant communal riot which claimed six lives was that of Haldwani in Uttarakhand on 8th February, 2024. The violence erupted over an anti-encroachment drive in Haldwani’s Banphoolpura area to demolish what Nainital District Administration claimed was an ‘unauthorised’ madrassa and a prayer site. The violence that ensued claimed six lives- five Muslims and one Hindu. Fourteen were critically injured. The police imposed a curfew in the area and also issued shoot at sight orders in response (Mishra I. , 2024)

7. On February 9th, communal riots erupted in Bareilly, Uttar Pradesh, when stones were thrown at the followers of Tauqeer Raza, a prominent cleric and leader of the Bareilly-based political party, Ittehad-e-Millat Council. The incident occurred as Raza’s followers were returning from a demonstration he had organized to protest the permission granted for prayers in one of the cellars of the Gyanvapi mosque. During the protest, pamphlets were distributed by the followers, and they also shared posts on social media. In response, the police filed an FIR against unidentified individuals under sections 153A (promoting enmity between different groups) and 295A (deliberate and malicious acts intended to outrage religious feelings) of the Indian Penal Code. Additionally, two FIRs were registered for rioting, one filed by members of each community involved (Singh K. , Times of India, 2024).

8. Seven communal riots were reported from the state of Bihar related to the Saraswati idol immersion on 9th February. Communal riots were reported from Bhagalpur where stone were pelted took place at a procession en route to immerse the Goddess Saraswati idol in the Lodipur area. Gunshots were also fired during the clashes in which about 15 people who were part of the procession were injured (Kumar, 2024).

9. In Saharasa, Bihar, a clash between two groups in Nariyar Lataha Tola locality left four people injured on 9^th The trigger was the immersion of Goddess Saraswati idol (Kumar, 2024).

10. In Sheikhpura, Bihar, six people were injured in a similar clash on 9^th February, 2024 (Kumar, 2024).

11. In Sitamarhi, Bihar, violence erupted in the Kanhauli police station area on 9^th February, 2024 leaving half a dozen people injured. Gunshots were also fired (Kumar, 2024).

12. In Darbhanga, Bihar, a clash broke out between members of Hindu and Muslim communities in Bahera market during the immersion of Goodess Saraswati idol on 9^th February, 2024. Reportedly, police have lodged separate first information reports with Bahera, Bishanpur, Hayaghat and Bhalpatti police stations against 170 named accused and 400 unidentified people (Kumar, 2024).

13. In Bahuara village of Siwan district, six people were injured in stone pelting during a riot on 9^th February, 2024 (Kumar, 2024).

14. More than 10 people were injured in a clash in Jamui district of Bihar over the immersion of Goddess Saraswati idol on 9^th February, 2024 (Kumar, 2024).

15. In Vadodara, Gujarat, on 22^nd February, 2024, stone pelting took place between two groups in Navapura are. Communal tensions were fanned when allegedly a derogatory post about Lord Ram was posted on instagram from ID named Sahid Patel. When some Hindus went to the Navapura police station to file the FIR and demand action against the accused, a mob of 150 of Muslims reportedly gathered. Clashes took place between two groups. The police resorted to lathi charge. Sahid Patel, the accused was arrested along with 11 others who were booked for rioting. A total of 22 have been booked for rioting (Times of India, 2024).

16. In an incident that took place in Pahuna village of Chittorgarh in Rajasthan, on 19th March, a Hindu religious procession was underway. When the procession reached a mosque, prayers were taking place. The dispute began because of the noise of the drums that accompanied the procession while the prayers were underway in the mosque. Following an altercation, the two sides hurled stones at each other, leading to injuries. Police arrested 18 people for stone pelting. The police reported that one Shyam Lal Chhipa died of a heart attack during the scuffle (The Hindu, 2024)

17. Communal riot took place on 28^th March in Shirsoli in Jalgaon in Maharashtra when stones were allegedly pelted on persons who participated in the procession to celebrate the birth anniversary of Shivaji. Upon reaching a mosque in the evening, stones were pelted on the procession where six people got injured. Police detained six persons (Chavan, 2024).

18. Two communal riots took place on the occasion of Ram Navami- one in Murshidabad in West Bengal and other in Palamu in Jharkhand. In Murshidabad, stones were pelted on the Ram Navami procession in Rejinagar area on 17th April. A blast was reported from the Shaktipur area near the procession injuring one woman (Times of India, 2024)

19. In Palamu district of Jharkhand, clashes were reported between groups of Hindu and Muslim residents on 17th April. The Muslims of the village of Kajru had opposed the passing of the Ram Navami procession through the mosque. The Muslims argued that Ram Navami wasn’t celebrated in this manner in the past. However, two groups reportedly attacked each other and around five two-wheelers were damaged in the clash. The police arrested ten accused, five from each group (Deccan Herald, 2024)

20. The shrine which had the graves of Imamshah Bawa and his family members in Pirana, Gujarat was flattened by Hindu trustees of the shrine on 7th May, 2024. The Shrine was hailed as a symbol of Hindu- Muslims amity in the region. The destruction of the shrine led to clashes between members of both religious communities where stones were pelted and four persons were reported injured. The police arrested 37 persons booked under sections of the Indian Penal Code (IPC) pertaining to attempt to murder, rioting, and damage to public property among others (Ghosh, 2024)

21. On 29^th May, 2024, groups of students from two communities clashed at the Guru Nanak Dev Degree College at Mailur on the outskirts of Bidar city, Karnataka. The scuffle broke out during a practice session in the college against the backdrop of a youth festival that was organized by the college. When the students were practicing for a play, two of the actors raised the slogan ‘Jai Sri Ram’ which was part of the play. This was objected by the students of another community and two of them allegedly attacked the students who had raised the slogan. Meanwhile, the students of both the communities started quarrelling on the campus, which led to manhandling and fisticuffs between them. The police controlled the tensions and the festival was cancelled (Badseshi, 2024).
22. On 14th June 2024, the severed head of a calf was discovered at the Jagannath Mahadev temple in Jaora, Ratlam district, Madhya Pradesh. This led to communal tension and blockages of roads by groups protesting against this mischief. The protestors also clashed with the police. The police used tear gas to disperse the crowds and arrested four Muslims and charged them under the National Security Act. The accused were paraded in the town and portions of houses of two of the accused- Salman Mewat and Shakir Qureshi were demolished by the state claiming they were illegally constructed (Mohan, 2024)

23. One communal riot took place in Telangana on the occasion on Bakri Eid on 16th June. The incident took place in Medak district where the Mirajul Uloom Madrasa’s management had purchased cattle for sacrifice for Bakri Eid. Soon after they brought in the cattle, a mob gathered around the madrasa and started protesting against the sacrifice. Clashes took place in three different locations in Medak. The police arrested BJP Medak district president Gaddam Srinivas, BJP Medak town president M. Nayam Prasad, Bharatiya Janata Yuva Morcha President, and seven others in connection with the violence in Medak. There were allegations that thousands of Rashtriya Swayamsevak Sangh (RSS), and Hindu Vahini members attacked the madrasa and severely injured the members of the management (The Scroll, 2024).

24. In another incident on Bakri Eid, communal riots took place in Balasore town of Odisha when a group of people protested in Bhujakhia Pir area over presence of animal sacrifice blood on the road on 17th June. It is alleged that the group of Muslims pelted stones on the protestors and houses and also torched vehicles. These clashes turned violent (Times of India, 2024).

25. Similarly, in Maharashtra, demolitions of around 70 Muslim properties took place in Vishalgad Fort near Kolhapur on 14^th These demolitions came on the heels of the communal riots that took place near the Vishalgad fort when Hindu right-wing organizations alleged that the Muslim community was encroaching on the land near the Vishalgad fort and organized a protest against the same. The mob during these “protests” attacked Muslim properties and a dargah and adjacent mosque in the nearby Gajapur village. Despite these attacks on Muslim owned properties, the state ordered and carried out demolitions the very next day under lashing rains (Doshi & Mutha, 2024). The Courts had to intervene to halt the demolitions.

26. In Bareilly’s Gausganj area, the Muharram procession came under attack while passing a temple on 18^th It reportedly led to confrontation and stone pelting from both the sides. The videos of this violence circulated widely and clashes took place again next day, resulting in injuries to many people. One Tej Ram (23) died in the violence. Ironically, the administration in Bareilly demolished eleven houses of Muslims alleging that they were illegal. 35 accused- all Muslims were arrested and sent to jail (Singh, 2024).

27. In Bareilly, UP, on 2^nd August, a mob attacked and torched the house of Mohammad Saddam who eloped with a Hindu girl from his neighbourhood on 29^th The couple was traced and brought to a police station. The girl was handed over to her father while Saddam was detained for questioning as his house was set on fire. An FIR was registered against the perpetrators — 21 identified and 30 unknown — under the BNS section of rioting, and another FIR was registered against Saddam for abduction on the complaint of the woman’s father (Singh & Ansari, Times of India, 2024).

28. In Ghaziabad, Uttar Pradesh, on 10^th August, 2024, Bhupendra Tomar alias Pinki Choudhary, leader of Hindu right wing organization, along with his associates, attacked several Muslim families living at a JJ cluster in the Madhuban Bapudham area. He accused them of being illegal Bangladeshi migrants, a claim that was investigated into by the police and rejected. He justified his actions citing the ill treatment of Hindus in Bangladesh. The FIR was registered against Tomar and his men under BNS sections 191(2) (rioting), 354 (sexual harassment), 115(2) (voluntarily causing hurt), 117(4) (group of five or more persons acting in concert commits murder on the grounds of race, caste or community), 299 (deliberate and malicious acts, intended to outrage religious feelings of any class by insulting its religion or religious beliefs) and 324(5) (damage to property). He was arrested (Times of India, 2024)

29. Similarly, in the state of Maharashtra, the Sakal Hindu Samaj organized bandh and protests in the towns of Nashik,

30. Chhatrapati Sambhajinagar,

31. Jalgaon and

32. Ahmednagar on 16th August to protest against the violence suffered by Hindus in Bangladesh. These places witnessed vandalism and violent clashes between the protestors and other groups which opposed these protests. The protestors and leaders including Mahant Ramgiri Maharaj, a prominent Hindu religious leader raised derogatory slogans and made derogatory statements about Islam in these rallies (Indian Express, 2024)

33. In Udaipur, Rajasthan, state authorities demolished the house of a 15 years old Muslim boy who allegedly stabbed his Hindu schoolmate to death on 16th August. The Hindu right-wing organized protests in the city and raised anti-Muslim slogans and torched vehicles. The accused boy was rightly arrested. However, the state authorities went ahead to demolish the house the family was living in and owned by his uncle. The authorities claimed that the house was illegally built on forest land and that they had served notice one day before demolition (Mateen & Meena, BBC, 2024)

34. On 24^th August, twelve people, including a pregnant woman, were injured in a communal clash in Uttar Pradesh’s Meerut district. Qureshi (28), who was in an inebriated state, got into an altercation with Wahid Ahmed (30) of the same village over an issue while returning home. While both were fighting, a local doctor, Sitaram, 62, tried to intervene. The doctor’s intervention irritated both Qureshi and Ahmed, who then allegedly jointly attacked Sitaram. It soon flared into a communal clash as Hindus and Muslims allegedly threw bricks at each other and attacked with sharp weapons, resulting in injuries to around a dozen people. The police filed an FIR and arrested one person (Indian Express, 2024).

35. In Bhilwara, Rajasthan, a chopped tail of a cow was found in the premises of a temple in Bhavani Nagar on 26th August. Thousands gathered outside the temple to protest and demand police action. Some protestor pelted stones and vandalized shops (The Hindu, 2024).

36. Communal riot broke out in Jirania in Tripura when an idol of goddess Kali was defaced on 26th August. Clashes took place between groups of Hindus and Muslims. Miscreants burnt down at least 12 homes and looted at least three shops in addition to vandalising a place of worship. Fifteen displaced families were provided shelter in a government school. At least two persons were injured (Syed, 2024)

37. Properties of Muslims were vandalized and attacked by a mob of two thousand on 4^th September in Jainoor situated in Asifabad district of Telangana state. The violence was triggered by allegations that a Muslim man had sexually assaulted a tribal woman in the district. According to reports, a video circulated on social media which showed the mob freely setting shops of Muslims on fire and pelting stones on a mosque. The violence occurred during a bandh called in protest against the sexual assault incident. The Muslim accused of sexual assault has been booked under the SC/ST Act for attempted rape, attempted murder, and murder (Maktoob Media, 2024).

38. The festival of Ganesh Chathurthi and immersion witnessed four communal riots. In Ratlam of Madhya Pradesh, on 7th September, 2024, in Mochipura, stones were pelted on Ganesh idol which was taken for installation. Subsequently, nearly 500 persons gheraoed the Station Road police station demanding action against an unidentified person who threw a stone at the Ganesh procession in Mochipura area. One police van was damaged in the stone pelting. Heavy security was deployed and case registered by the police against unknown person (Malpani, The Hindu, 2024)

39. In another incident related to Ganesh festival, in Sayedpura of Surat in Gujarat, some people allegedly pelted stones at the Ganesh pandal on 8th September, 2024. Reportedly, all six people who were involved in stone pelting along with 27 others who encouraged the incident, were arrested by the police. According to the police, 1000 police personnel were deployed in the area to maintain law and order after tensions escalated following the stone pelting incident. Lathi charge, and tear gas was also used to disperse the protesters. Shortly after the riots, “anti-encroachment” drive was undertaken by the administration and demolished properties in the Muslim dominated Sayedpura (Times of India, 2024).

40. In Gokulnagar of Bharuch, Gujarat, communal clashes took place between two groups on 10^th September, 2024 over installation of religious flags in the area. Members of one community started putting up religious flags in anticipation of Eid-e-Milad. There was an altercation over this issue which led to stone pelting, injuring two. The police has filed an FIR against 20 persons and detained 17 for the violence (Times of India, 2024)

41. Karnataka too witnessed communal riot related to Ganesh Chaturthi. On 11th September, there was alleged stone pelting during the Ganesha immersion procession in Nagamangala town of Mandya district, which escalated into clashes. According to Mandya district administration, 20 shops and eight vehicles were torched by the mob. Violence broke out when the Ganesha procession stopped near a mosque and youths raised slogans. The opposing group also raised slogans leading to an altercation. 52 persons were arrested and prohibitory ordered were imposed in the town by the administration. 600 police personnel were deployed (The Hindu, 2024)

42. On 15^th September, six persons pelted stones on a mosque in Katipalla near Surthkal in Manguluru, Karnataka. The miscreants came on two motorcycles and threw stones on the Mosque, which was lit up for Eid. All six accused were arrested by the police (Indian Express, 2024).

43. In Bhiwandi of Thane district in Maharashtra, on 17th September, 2024 marking the immersion of Lord Ganesh day, communal tensions heightened when rumours spread that stones were pelted on Lord Ganesh procession. This led to an altercation between two groups. Police resorted to lathi charge to disperse the crowd. Some suspects were reportedly detained for questioning by the police (Indian Express, 2024)

44. On Eid Milad-un-Nabi on 16th September, 2024, communal riot was reported from Mandsaur in Madhya Pradesh. Hindu outfits alleged that stones were thrown at a temple from the Eid procession when it was passing the temple. They also alleged that an assistant of the Priest got injured in the stone pelting (Malpani, The Hindu, 2024).

45. Communal riots took place in Bhadrak district of Odisha on 27^th September over a social media post. The members of the Muslim community clashed with the police when they were denied permission for a protest march in response to social media comments about the Prophet, leading to stone-pelting by the agitated crowd. According to reports, government vehicles were vandalized and officers on law and order duty received injuries in the stone pelting (The Hindu, 2024).

46. A communal clash took place between two groups at the Dehradun railway station in Uttarakhand on 26^th October, when two groups confronted each other over an inter-faith couple. A Muslim girl and her partner were found arguing on the railway station while her father had filed a missing report. The Railway Protection Force (RPF) intervened when they saw the couple arguing and took them to the RPF police station for safety. Rumors of a communal incident began to circulate, leading to the formation of two groups at the railway station, one led by Vikas Verma and the other by Asif Qureshi, ‘president of the Dehradun city unit of Azad Samaj Party.’ Both groups engaged in heated arguments, and the situation escalated as they began pelting stones at each other. Eight two-wheeler vehicles along with police vehicle were damaged. A case was registered against 14 identified accused, including Vikas Verma and Asif Qureshi and around 100 unidentified with 50 each from both the sides, under sections 191(2) (rioting), 221(obstructing a public servant from discharging his duties), 223 (disobedience of order passed by public servant) and 324(4) (damaging property) of the BNS and Section 7 of the criminal law (amendment) Act (Das, Times of India, 2024).

47. In the state of Maharashtra, which witnessed a significant spike in communal riots in the recent years, trivial incidents including altercation over parking of vehicle in Akola district between a Muslim and Hindu and a small collision between a rickshaw and motorcycle in Hariharpeth in Akola led to communal riot on 8^th October, 2024. This indicates towards how sensitive and volatile the social atmosphere in Maharashtra has cascaded into against the backdrop of the hate speeches and political mobilization by the Sakal Hindu Samaj in the last three years in the state (Lokmat Times, 2024).

48. In Bahraich of Uttar Pradesh, one youth, Ram Gopal Mishra lost his life when he succumbed to his gunshot injuries received during a Durga idol immersion procession on 13^th October, 2024. He was shot at in the Maharajganj area of the district. The violence erupted over the playing of music during the procession. The clashes that ensued led to torching of homes, a motorbike showroom, Lucknow Seva Hospital and a medical store. Reportedly, the Public Works Department (PWD) served notices to 23 establishments — 20 of them belonging to Muslims — to vacate property after the communal riots. The police arrested over 89 persons related to the violence. At least 11 FIRs had been registered in connection with Mishra’s killing and over 1000 booked. Days later, two of the accused in the Mishra case were killed in encounter by UP police (The Hindu, 2024).

49. A Muslim ban was attacked and beaten up by a mob outside a temple of a local deity in Muthyalamma area in Secunderabad on 14^th He allegedly barged into the temple in the early hours of the day and damaged the idol. He was caught by the devotees who dragged him out of the temple and beat him up before handing him over to the police. The police has filed an FIR in the case against the accused man (Times of India, 2024).

50. Communal riots erupted in Chamoli district of Uttarakhand when individuals from two communities had a spate over parking space on 15^th October, 2024. According to reports, the incident took place around 9.30 am, when a Hindu local was parking his scooter in front of a Muslim shop owner. An altercation started when the shop owner reportedly asked the man not to park the vehicle there. Soon others gathered and beat up the Hindu man. The man went to the police and was sent for a medical check-up. However, members of some Hindu outfits gathered and took out a procession in protest. The mob created a ruckus, vandalised some shops, and damaged signboards. The ruckus went on till around 2 pm. Following the altercation, a large crowed from the two communities gathered at the Gauchar outpost.The police registered a case against the accused, Rizwan, Salman, Asif and 70-80 unidentified individuals, under sections 115(2), 191(2), and 352 of the BNS (Mishra, 2024).

51. In Dehradun, the shops of Muslims were attacked and vandalized and four police officers were injured when the members of ‘Sanyukta Sanatan Dharm Rakshak Sangh Uttarakhand’- an umbrella body of Bajrang Dal, Vishwa Hindu Parishad, and other right-wing Hindu organizations were stopped from marching to Jama Masjid to demolish the same on 24th October, 2024. More than 200 people have been booked in connection with a stone-pelting. The right-wing organizations claimed that the mosque is illegal much against the declaration made by the district administration recently that the mosque was legally registered in 1969. In September, the organizations had organized a protest to demand that the Muslim families living nearby the Mosque be expulsed from their homes. These events had contributed to escalated tensions in the area (Das, Times of India, 2024).

52. The houses and properties of Muslims were attacked in Kadakol village of Haveri district in Karnataka on 30^th October, 2024 after there were rumours that the houses of the Hindu residents around a shrine will be taken over by Wafq board. Reportedly, miscreants allegedly threw stones and ransacked houses, besides destroying a parked motorcycle in the village. Five people were injured. The authorities assured the families that their houses are not being taken over. Twenty two persons were detained for questioning by the police (Kattimani, 2024).

53. On 16^th November, communal riots broke out in Beldanga town in West Bengal’s Murshidabad district. Tensions erupted following reports of an allegedly objectionable message written on a neon signboard at a Kartik Puja pandal in Beldanga. There was stone pelting, and shops and vehicles were attacked. Some people sustained injuries in the vandalism and arson. 17 persons were arrested (Singh S. S., 2024).

54. In Madhya Pradesh, communal riot broke out in Mauganj district on November 19, 2024, when BJP MLA Pradeep Patel reached land near the Devra Mahadevan temple which he alleged was encroached upon. An altercation ensued between BJP volunteers and Muslim residents of the area, leading to stone pelting which injured three people. The police teams upon reaching the spot reportedly took away Patel to Rewa and claimed to have acted against accused persons and bring normalcy (Times of India, 2024)

55. Another significant communal riot took place in Sambhal in Uttar Pradesh when a survey team surveyed the Shahi Jama Masjid after claims were made by Hindu groups that a temple once stood on the very same site. Groups clashed with each other- one opposing the survey on 24^th November, 2024. The violence that ensued claimed four lives- all Muslims who were shot at. 20 police personnel were injured along with others. Groups of people clashed with each other and police near the Shahi Jama Masjid in Kot West and indulged in arson according to the police (Rehman, 2024).

56. A minor dispute between two individuals in Mehkar town of Buldhana district, Maharashtra escalated into a violent clash between two communities on 24^th November, 2024. The situation led to arson and stone-pelting. Violence erupted in the Marimata Chowk area of Mehkar when a quarrel broke out between two youths dining at a hotel on Janefal Road. The argument spiraled into a full-fledged riot, with mobs from both sides resorting to stone-pelting. During the clash, an Omni van, two motorcycles, and an auto rickshaw were set on fire. The police have filed cases against more than 50 individuals from both communities and arrested 23 suspects based on a FIR and counter FIR (Sable, 2024).

57. In Dehradun, Uttarakhand, members of Sanatan Sanskriti, a right-wing Hindu group demolished a mazaar situated within the campus of an influential reputed residential school in November. The miscreants livestreamed the demolition. The group also claimed they took permission from government officials to raze the structure, a claim denied by the administration. The group claimed that the mazaar was a new structure and stands in violation of the chief minister’s orders prohibiting religious structures in public institutions. However, according to locals the mazaar was very old. The school authorities clarified that during the civil work, the Mazaar was damaged and thus they were repairing the same (Tyagi, 2024).

58. On 1^st December, 2024, communal riot flared in Maharashtra’s Buldhana district after a procession celebrating Tipu Sultan triggered violent clashes between two groups. The dispute, which began over fireworks, quickly escalated into widespread violence, with stone-pelting and the setting of vehicles and shops on fire. According to reports, the clashes began following a disagreement related to fireworks during the procession. The situation spiraled out of control, resulting in significant property damage and injuries. Police used tear gas and lathi charges to disperse the unruly crowds. 18 individuals were arrested, and an FIR was filed against 70-80 unidentified people (Latestly, 2024).

59. On 25^th December, communal riot broke out in Rohtak, Haryana, when the members of Vishwa Hindu Parishad and Bajrang Dal stormed into the venue of a Christmas celebration and disrupted it. The miscreants alleged that religious conversion were taking place at the celebration. The miscreants climbed on the stage and recited ‘Hanuman Chalisa’ and demanded that Christmas celebrations take place only in the confines of churches (Times of India, 2024)

[1][1] Irfan Engineer, Neha Dabhade and Mithila Raut

[2] One communal riot was reported outside of the Mumbai edition of the five mentioned newspapers used for collecting data. The communal riot took place in Howrah, West Bengal on 13^th October over a picture made during a drawing competition during a Durga Puja celebration. FIR was filed and arrests were made in the case (Indian Express 14^th October 2024).

[3] https://csss-isla.com/secular-perspective/peace-eluded-manipur-in-the-year-2024/

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Times of India. (2024, September 9). Retrieved from Times of India: https://timesofindia.indiatimes.com/india/anti-encroachment-drive-in-surat-area-that-witnessed-stone-pelting-at-ganesh-pandal/articleshow/113197280.cms

Times of India. (2024, December 26). Retrieved from Times of India: https://timesofindia.indiatimes.com/city/chandigarh/vhp-bajrang-dal-protest-at-christmans-event-in-haryana-recite-hanuman-chalisa/articleshow/116671034.cms

Times of India. (2024, November 20). Retrieved from Times of India: https://timesofindia.indiatimes.com/city/bhopal/tensions-rise-in-mauganj-community-clashes-over-land-encroachment-near-temple/articleshow/115462372.cms

Tyagi, T. (2024, November 15). Times of India. Retrieved from Times of India: https://timesofindia.indiatimes.com/india/mob-razes-mazaar-at-elite-school-at-doon-in-dehradun/articleshow/115313725.cms

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A protest was sparked by the desecration of a Constitution replica in front of Dr. B.R. Ambedkar’s statue. During a bandh called by the Dalit organisations to condemn the desecration incident, the perpetrator of which had been deemed as “lunatic” by the police before his arrest, certain outside elements came and indulged in violence. The police, which let the unruly crowd run amok for almost one hour, weaponised this incident to target Dalit colonies by conducting combing operations, using brute force and indulge in violence. While the police registered FIRs focusing on property damage caused during protests, following the desecration of the Constitution in front of DR BR Ambedkar’s statue, twelve detailed private complaints of police violence remain unacknowledged.

Key findings from the report

1. Custodial death of Somnath Suryawanshi: Somnath, a 35-year-old law student and an LIC agent, was arrested on December 11 and subjected to severe custodial violence. He succumbed to injuries on December 15, with the post-mortem report citing “shock following multiple injuries.” Despite filing complaints, his family has seen no action against the police officers implicated. His mother, Vijayabai Suryawanshi, has rejected a government compensation offer of ₹10 lakh and has demanded life imprisonment for those responsible.
2. Widespread police brutality: The report documents harrowing accounts of police combing operations in Dalit-majority areas like Bhim Nagar, Priyadarshini Nagar, and Sarang Nagar. Residents reported police breaking into homes, assaulting men and women, including minors and elderly individuals, and using caste-based slurs. Women recounted instances of extreme violence, including injuries on their private parts, and detainees were allegedly tortured in custody with blows to their feet and palms to conceal visible injuries. The brute violence and unchecked brutalities displayed by police during the beatings of women and the young in their homes during the combing operations and after that in custody have violated all laws and statutes including directions by the Supreme Court on police conduct towards those in custody. 
3. Failure to address complaints: Victims and their families have filed twelve detailed complaints highlighting police atrocities and instances of police brutality, but none have been converted into FIRs. Instead, police FIRs focus on property damage caused during protests, ignoring complaints of custodial violence and abuse.
4. Administrative lapses: The team found that prior to the desecration, a far-right Hindutva event had taken place near the area of incident. At the said extremist event, incendiary speeches had been made. The report finds that the administration allowed the Hindu Ekta Morcha, an event organised by an outfit with with a history of inviting speakers who make incendiary speeches that violate the law and breach social peace, , to proceed without adequate preventive measures. No steps, such as videography of speeches or imposition of Section 144 of the CrPC (163 pf the BNSS), were taken to avoid unrest. The police also failed to investigate the role of Datta Sopan Pawar, who desecrated the Constitution replica and was swiftly declared “mentally deranged” without a formal psychiatric assessment.
5. Targeting of activists and Dalit leaders: Prominent Dalit activists and leaders were particularly targeted. Activist Vijay Wakode died of a heart attack shortly after attending deceased Somnath’s funeral, allegedly due to relentless police intimidation. Other victims include law student Dhammadip Mogale, who was assaulted and threatened into silence, and activist Vatsalabai Manvate, who faced brute violence during the combing operations.

Recommendations and demands

The fact-finding team has called for urgent and comprehensive action to address these violations:

• Accountability for police atrocities: Immediate FIRs must be registered against officers involved in violence, including under the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act. Suspensions and investigations of the erring officers should follow, under the supervision of the judiciary.
• Transparency and public accountability: Publicly disclose police orders regarding the chain of command responsibility in police operation and deputation register to ascertain who was responsible for the combing operation that violated the law, the Indian Constitution and International Human Rights Law. Additionally, video recordings of the Hindu Ekta Morcha, and CCTV footage from police stations must be disclosed. Compliance with Supreme Court guidelines on CCTV installation in police stations should be ensured. 
• Public Disclosure of Police Personnel present at the Police Station at Parbhani where gross human rights abuses have been alleged to have taken place, the Case Diaries of Instructions given by SPs and their superiors behind all these actions. 
• Compensation and rehabilitation: All victims of police brutality should receive substantial reparation in the form of financial compensation and access to medical and psychological care. Somnath’s siblings should be given government jobs as part of rehabilitation efforts.
• Independent investigation into the Constitution desecration: The role of Datta Sopan Pawar and the possible involvement of others must be thoroughly investigated, with findings made public.
• Systemic reforms: The state must commit to ending caste-based discrimination within law enforcement, ensuring strict adherence to human rights laws and accountability for violations.

It was days after the tragic incidents in December 2024, Advocate. Abhay Taksal (CPI), Advocate Pawan Jondhale, Youth Ambedkarite Leader, Sudhir Salve, Comrade Vikas Gaikwad, Comrade Pritam Ghagave, and Ambedkarite leader, Rahul Pradhan spent hours in Parbhani interviewing victims, eye-witnesses and even interacting with the authorities. It is on this basis that the Fact-Finding Report has been prepared. Teesta Setalvad, secretary, Citizens for Justice and Peace and Raju Parulekar, poet, writer and political commentator guided the effort. 

The events in Parbhani represent a horrifying betrayal of constitutional values and the rule of law. The victims, primarily from marginalised Dalit communities, continue to await justice while the guilty remain shielded by systemic bias and administrative indifference. The fact-finding team emphasises the urgent need for accountability, transparency, and systemic reform to ensure such atrocities are never repeated. The nation must stand in solidarity with the victims and demand justice for Parbhani.

The Preliminary Fact-finding report may be read here:

Artwork by Sunil Abhiman Awchar

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Constructions such as 250 residences, one dargah, and nine mazars have been demolished. As per the Dwarka Superintendent of Police Nitesh Pandey, the structures were majorly “religious” or “commercial”, as reported by the Indian Express. More than seven islands of the Dwarka district have been freed from the illegal encroachments as part of the ongoing demolition drive in Dwarka. 

The Home Minister of Gujarat, Harsh Sanghvi shared a post on X, announcing the success of the demolition drive. He also shared aerial footage sharing the post demolition status of the cleared lands on the 7 islands that are 100% free from encroachments. He appreciated the coordinated efforts of the administration and the law enforcement authorities in the demolition drive by stating that “The historic bulldozer operation in Devbhumi Dwarka has yielded significant results.”

Targeting of minorities under pretext of removing illegal encroachments

While the demolition drive has proceeded peacefully, there have been concerns that have been raised that the Muslim minority of the region have been targeted unfairly and that the removal of encroachments has not followed the due procedure of law. The Gujarat Minority Coordination Committee wrote a letter to the chief minister Bhupendra Patel, requesting him to stop the “discrimination against the community.” The letter signed by Mujahid Nafees, convener of the Minority Coordination Committee also stated that “there should be no discrimination between Hindus and Muslims in the clearing of encroachments.”

The above allegations have been denied by the Superintendent of Police of Jamnagar, Premsukh Delu, stating that the Pirotan island is very sensitive due to its location. He claimed that “From a national security perspective, this island is critical due to its proximity to the international waters. Production facilities of Reliance Industries, Gujarat State Fertilisers and Chemicals Limited and Nayara Energy are located in Jamnagar, besides air force and navy base stations.” He further added that “There are concerns of narcotics landing here from international waters,” as reported by India Today.

Flouting of Supreme Court guidelines regarding issuance of notice before demolition

Local authorities have emphasized that proper and timely notices were issued before the demolition of the unauthorized constructions was carried out. They have claimed that legal action was only initiated after the expiration of the deadlines. 

While the authorities have claimed that the demolition drive has been conducted as per rules and regulations, the locals have contended that the first notice was issued to them on January 3, and the second notice was issued on January 7 for furnishing documents of their properties. Public hearings were conducted on January 8 and 9, and the demolitions began on January 10. They have argued that the given time is very little for people inhabiting these properties for furnishing their documents and presenting their case. 

It must be noted that, in 2022, the Supreme Court laid down guidelines with regards to demolition of structures, whereby the Court mandated that no demolition must be carried out without a service of notice, and within time provided by the local municipal laws or a period of 15 days from the date of the service of the said notice. A bench headed by Justices BR Gavai and KV Vishwanathan also said that “If the executive takes the role of a judge and orders demolition of a house without following the process of law, it is violative of the rule of law. The state cannot take arbitrary action against the accused or convict without following the due process of law.”

It can be seen here the local authorities have demolished the encroachments without providing proper notice and time for the people to present their case and challenge the demolition or to manage their affairs before the demolition is to take place.

Displaced locals left in distress

While the authorities have claimed that proper notices were issued, multiple locals have stated that they received little to no warning before the demolition took place. People were seen in distress as their homes were being destroyed while they desperately attempted to salvage their belongings.

Multiple critics have also claimed that the real motive behind the demolition drive in Dwarka, Gujarat seems like an attempt to clear out the Muslim community under the garb of environment protection. While the Government has made claims to provide compensation for the displaced families, many locals feel uncertain about their future, as reported by Kashmir Media Service News.

The Social Democratic Party of India has also commended the demolition drive and stated that “no need to say that Muslim places of worship and Muslim monuments are inevitably the target.”  

Demolition drive in Dwarka: Part of a larger scale demolitions across Gujarat

In a series of similar actions that started in October, 2022, the demolition drive in Dwarka, Gujarat is the latest. Illegal residences, 9 mosques and shrines in the coastal areas surrounding the Gir Somnath temple in late 2020. In Junagarh, a dargah and a temple encroaching on the government land were demolished in March, 2024. Similar drives followed in Kutch and Porbandar to allegedly free coastal areas of illegal structures and allow the police to regulate unauthorized movement in the region for national security and recent increase in the narcotics trade.

The increase in the frequency of such demolition drives and their supposedly accidental target towards the minority Muslim population raises serious concerns regarding the true intention behind such drives and if they really are for protecting national security and national interests. While the authorities have claimed that the removal of encroachments in Dwarka has been via due process of law, the locals seem to not have been given proper opportunity to present their case and there has been no action on behalf of the Government to rehabilitate or compensate the displaced families and people. These arbitrary actions seriously violate the human rights of the people.

Related:

Supreme Court rebukes “Bulldozer Justice,” plans to issue nationwide guidelines to prevent arbitrary demolitions

Spewing hate, slurring Muslims: an unchecked decade-long diatribe by Bharatiya Janata Party?

Supreme Court to hear urgent pleas against state-sanctioned bulldozer demolitions in Madhya Pradesh and Rajasthan

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The incidents documented here range, from communal targeting and inflammatory speeches to acts of inhuman violence and systemic discrimination, took place in the month of January till now. Public platforms and political events have been weaponised to spread hateful ideologies, with prominent leaders openly calling for boycotts, violence, and exclusion of minority communities. Vulnerable groups, particularly Muslims, Dalits, and tribals, have borne the brunt of this assault, facing economic sabotage, public humiliation, and even physical attacks.

This alarming trend is not just an affront to individual victims but a grave threat to Maharashtra’s legacy of cultural diversity and harmony. The state, once celebrated for its progressive movements and commitment to social justice, now finds itself mired in a toxic environment where fear, division, and hate dominate public discourse. These incidents expose the failure of the government to uphold the rule of law and protect its citizens, raising urgent questions about accountability and justice.

What follows is a detailed account of some of the most glaring incidents of hate and discrimination in Maharashtra in the month of January 2025. These accounts are not isolated events but part of a larger, systemic assault on the principles of secularism, equality, and human dignity. They demand immediate action and an unwavering commitment to restoring the ideals enshrined in India’s Constitution.

Detailed reports of hate incidents

• Targeting of Muslim-owned businesses in Yavatmal

On January 14, two Muslim-owned restaurants in Wani, Yavatmal, were forcibly shut down by members of the Bajrang Dal. The group accused the establishments of serving beef, leading to the police seizing the meat without providing any evidence or conducting a fair investigation. This incident underscores a worrying pattern of weaponising religious sentiment to economically and socially marginalise Muslims. Such acts not only deprive individuals of their livelihoods but also perpetuate a climate of fear and exclusion, eroding the rights of minority communities.

• Brutal assault on a tribal elderly woman in Amravati

In one of the most horrifying incidents, a 77-year-old tribal woman in Retyakheda village, Amravati, was subjected to medieval-style violence on December 30, 2024. While the incident occurred on December 30, it surfaced on January 5, 2025 after a police complaint was lodged by the victim’s son and daughter-in-law.

As per a report of Siasat, accused of practising black magic, the tribal woman was tied up, beaten with sticks, branded with hot iron rods, and forced to inhale chilli smoke. The assailants, led by the village head, further degraded her by making her consume urine and dog excreta and parading her through the village adorned with a garland of slippers. Despite the gravity of the attack, authorities have yet to invoke the Anti-Superstition Act, raising serious questions about the systemic apathy towards tribal and marginalised communities.

The victim’s family has since approached higher authorities, including the Maharashtra State Women’s Commission and the Inspector General of Police, seeking justice. While the district collector assured them of further investigations, such delays and the initial reluctance to file appropriate charges reflect a larger failure to deter such barbaric acts.

#Horrific An elderly tribal woman was tied with a rope, beaten and forced to eat dog excreta, burnt with a hot iron rod, incident took place in Amravati, Maharashtra. pic.twitter.com/GRd8bWe8sv

— The Dalit Voice (@ambedkariteIND) January 19, 2025

• Anti-Muslim rhetoric at Kurla event

At the “Samrast Yatra” event in Kurla, Mumbai, organised by the Vishwa Hindu Parishad (VHP) and Bajrang Dal, a Jain monk disseminated hate speech rife with anti-Muslim propaganda. He falsely attributed statements to Dr B.R. Ambedkar, claiming the Dalit leader had called for the expulsion of Muslims from India. Such deliberate distortions of history weaponise revered figures to justify communal hatred.

The monk’s speech also demonised Bangladeshi Muslims, referring to them as “lungiwallas” and inciting Hindus to take violent action against them. This open propagation of hate speech at a public event, without any fear of legal consequences, underscores the emboldenment of extremist voices under the current political climate.

• Minister Nitesh Rane’s hate-filled speech

Maharashtra cabinet minister Nitesh Rane has become a recurring figure in the spread of communal hatred. At the Hindu Jagran Sabha in Sangli on January 10, Rane openly called for the economic boycott of Muslims, accusing them of using their businesses to fund fabricated plots like “love jihad” and “land jihad.” He further stoked paranoia by claiming that Muslims aim to turn India into an Islamic nation by 2047.

As per multiple media reports, Rane also coined the communal slur “every vote against Mulla” as a divisive rallying cry. His speech, laced with inflammatory rhetoric and veiled threats, exemplifies how elected representatives are misusing their positions to deepen communal fissures, rather than promoting harmony and inclusivity.

• Sadhvi Ritambhara’s provocative speech in Dadar

At an event organised by the Vishwa Hindu Parishad’s Matrishakti and Durga Vahini in Dadar on January 5, Sadhvi Ritambhara delivered a speech designed to incite violence. She vilified historical Muslim figures as well as women, proclaiming that “women who give birth to people like Aurangzeb and Taimur can’t be our ideal women.” Such statements not only demonise entire communities but also perpetuate divisive stereotypes.

Ritambhara amplified the baseless conspiracy theory of ‘love jihad,’ urging Indian women to “poke out the eyes of love jihadis.” The event concluded with participants taking an oath against this fabricated menace, further cementing hatred against a specific group.

• Casteist slur by Shiv Sena MLA Sanjay Gaikwad

At a public gathering in Buldhana, Shiv Sena MLA Sanjay Gaikwad demeaned voters by accusing them of selling their votes for paltry amounts of money, alcohol, and meat. He shockingly stated, “Even a prostitute is better than that,” displaying an utter lack of respect for both voters, women and marginalised groups. Such derogatory remarks from a public representative not only degrade the dignity of citizens but also highlight the normalisation of casteist and classist language in political discourse.

While addressing a public gathering in #Maharashtra‘s #Buldhana, #ShivSena (#EknathShinde faction) MLA #SanjayGaikwad says, “The voters here were sold for 2-5 thousand rupees, alcohol, and meat. Even a prostitute is better than that” pic.twitter.com/MXKRf6bhy0

— Hate Detector (@HateDetectors) January 7, 2025

A dire need for accountability and action

These incidents are not isolated but part of a broader, systematic pattern aimed at normalising hatred, targeting minorities, and eroding India’s pluralistic ethos. What is particularly troubling is the state’s apparent complicity, whether through direct endorsement, tacit approval, or sheer apathy. Police inaction, delayed investigations, and the absence of legal consequences embolden perpetrators and send a dangerous signal that hate crimes and divisive rhetoric will go unchecked.

The rise in hate incidents also points to a calculated strategy to divert attention from pressing socio-economic issues by deepening communal and caste divides. Elected representatives and influential figures who engage in hate speech must be held accountable under the law? Furthermore, civil society must amplify its efforts to counter such narratives, and judicial interventions must be swift and decisive in upholding justice.

The escalation of hate incidents in Maharashtra underlines the urgent need for introspection and systemic reform. The state government must decisively act to restore public trust by cracking down on hate speech and violence, irrespective of the political or social standing of the perpetrators. Anything less would not only betray the ideals of justice, equality, and secularism but also embolden those seeking to dismantle the fabric of Indian democracy.

Related:

Massive all-party march in Parbhani demands justice for Dalit youth’s custodial death

CJP calls for electoral action against BJP leader’s hate speech at Rohini Chetna event

From fact-checking to chaos: How meta’s new moderation model risks eroding trust and democracy

Unity Beyond Religion: Stories of shared humanity and mutual respect

The post Maharashtra’s Descent into Hate: Six incidents reported in January 2025 highlight Maharashtra’s rising communal and caste-based violence appeared first on SabrangIndia.

Background of the Speech

The event took place on January 5, 2025, in Rohini, a region of Delhi that is home to a diverse population. Nazia Elahi Khan, a leader affiliated with the Bharatiya Janata Party (BJP), addressed a gathering organized by the Hindu nationalist group “Chetna.” The speech quickly turned controversial as Khan launched into a tirade filled with derogatory statements targeting the Muslim community. What began as a political address soon devolved into a vicious and divisive rhetoric that sought to dehumanize Muslims and propagate harmful stereotypes.

CJP’s Complaint to the CEO, Delhi

In its complaint, CJP sought the immediate attention of the Chief Electoral Officer, Delhi, citing multiple violations of the MCC, which prohibits speeches or activities that incite communal violence, disrupt public peace, or foster distrust between communities. The CJP detailed the content of Khan’s speech, emphasizing how it:

• Incited communal hatred by making sweeping, baseless generalizations about Muslims, painting them as inherently violent and criminal.
• Violated the ethical and moral guidelines of the Model Code of Conduct, particularly its call for leaders to avoid using religion, caste, or community-based appeals to influence voters.
• Violated Sections 123(2), 123(3), and 123(3A) of the Representation of the People Act, 1951, which prohibits the use of religious or communal appeal to garner votes and ensures that political discourse remains centred on governance and policy issues.

CJP argued that Khan’s speech, especially during the critical period leading up to the Delhi Assembly elections, had the potential to destabilize the social fabric, incite communal violence, and polarize voters along religious lines.

Key violations highlighted by CJP in its complaint:

The CJP’s complaint meticulously pointed out the specific sections of the speech that violated both the MCC and the Representation of the People Act, 1951.

Stereotyping Muslims as violent and criminal

Khan’s speech included inflammatory statements targeting Muslims as a group. She falsely stated that Muslims were inherently violent, associating them with rape, terrorism, and “love jihad.” One of the most disturbing sections of the speech, transcribed as follows, demonstrates this:

“Tell them (Muslims) to get education, they will not! Tell them to become human, they will not! Tell them to study, they will not study! Tell them to do something, they will not do it! But if you tell them to rape, they will do it immediately. Tell them to do love jihad, they will do it immediately. Tell them to throw bombs, bullets, and ammunition! They will throw it immediately. Tell them to create terror, they will do it immediately.” She said

This statement not only perpetuates damaging stereotypes but also accuses an entire community of violent tendencies based on their religion. Such claims are deeply misleading, devoid of any factual basis, and incite animosity among communities. This is a clear violation of the MCC, which mandates that political leaders refrain from using inflammatory speech that could disturb public peace or harmony, CJP stated in its complaint

Derogatory remarks about Islamic practices

BJP leader Khan during her speech said, that “Tell them (Muslims) to get education, they will not! Tell them to become human, they will not! Tell them to study, they will not study! Tell them to do something, they will not do it! But if you tell them to rape, they will do it immediately. Tell them to do love jihad, they will do it immediately. Tell them to throw bombs, bullets and ammunition!

Here, the speaker engages in harmful stereotyping by accusing Muslims of being inherently violent and prone to terrorism. By falsely associating the Muslim community with rape, “love jihad,” and terrorism, the speech spreads misinformation and incites fear and hatred.

“They will throw it immediately. Tell them to create terror, they will do it immediately. What is it after all? What is there in this community? What is the secret of that heavenly book, that Al-Quran, which is a community that has been troubling people of all religions in the world” she said.

CJP said that this speech is deeply problematic and derogatory, especially during the period of the Delhi Assembly Elections 2025. The speaker makes sweeping and false generalizations about the Muslim community, portraying them as inherently violent, criminal, and prone to terrorism. By linking Muslims to heinous acts such as rape, “love jihad,” and terrorism, the speaker promotes harmful stereotypes that incite fear and hostility. These divisive and baseless accusations are not only factually incorrect but also inflammatory, creating an atmosphere of mistrust and hostility between communities.

“During a pre-election period, such statements are highly dangerous as they have the potential to polarize voters based on religion, undermining the principles of free and fair elections. Elections should focus on issues of governance, policy, and development, not on spreading hate and division. The speech directly violates the Model Code of Conduct, which calls for peaceful and respectful discourse, and jeopardizes the social harmony needed for democratic participation. By targeting an entire community with such derogatory remarks, the speaker seeks to manipulate voter sentiment through fear, rather than fostering an informed, inclusive, and fair election process” CJP stated in its complaint

The divisive “Us vs. Them” narrative

Khan went further to attack Muslim religious and cultural identity, attempting to create a sharp divide between Muslims and Hindus. She asserted:

“I know that the way people of Sanatan Dharma read Ramayana, Mahabharata, Shrimad Bhagwad Gita, there is peace inside them, there is humanity inside them, there is a yearning for forgiveness inside them. But you will have to ask for the address of the lane you don’t want to go to, you will have to explain to your daughters that no Abdul is good.”

Here, Khan made a derogatory and sweeping generalization about Muslims, labelling them as inherently dangerous to society. This remark not only sought to disparage Muslims but also propagated a culture of fear and mistrust among Hindus, encouraging religious polarization.

The video can be accessed through this link:

CJP mentioned in its complaint that Khan’s speech shifts the focus of the elections from governance and development to divisive identity politics. Her rhetoric promotes communal anxieties, leading voters to make decisions based on religious biases rather than critical issues like economic growth or healthcare. This practice deepens communal divides and erodes trust in democratic institutions, potentially inciting social unrest in a diverse city like Delhi.

Violation of MCC and People’s Act

Further, Khan’s speech violates multiple provisions of the MCC, which mandates a peaceful and fair electoral process. Her inflammatory language, which appeals to religious sentiments and incites communal tensions, breaches MCC guidelines related to general conduct and election campaigning. These actions distort the democratic process and jeopardize public peace and harmony. Under the Representation of People Act, 1951, Khan’s speech constitutes a violation of Sections 123(2), 123(3) and 123(3A), as it involves undue influence and appeals based on religion. Additionally, her remarks breach provisions under the Bharatiya Nyaya Sanhita (BNS), promoting enmity and causing fear or alarm among communities, leading to potential legal action, CJP stated in its complaint

CJP urged the CEO to take immediate action against Khan, including issuing a public censure, prohibiting her future campaigning in Delhi, and investigating the BJP for promoting divisive rhetoric. Monitoring of political speeches should also be increased to ensure compliance with the MCC and uphold the integrity of the electoral process.

CJP’s complaint dated January 20, 2025 can be read here:

However, on January 10, 2025, CJP also filed a complaint against BJP councillor Ravinder Singh Negi (Vinod Nagar – 198) for delivering an anti-Muslim, communal speech during an election campaign event in Patparganj Assembly Constituency on January 6, 2025. The speech, aimed at securing votes, incited communal tensions and violated the Model Code of Conduct. CJP called for immediate action, stressing the detrimental effect such rhetoric could have on Delhi’s communal harmony, particularly in the context of the upcoming 2025 Delhi Assembly elections.

Related

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CJP files 3 MCC violation complaints with CEO Maharashtra against Suresh Chavhanke for hate speech

CJP files 5 hate speech complaints before CEO Maharashtra as violated MCC

The post CJP calls for electoral action against BJP leader’s hate speech at Rohini Chetna event appeared first on SabrangIndia.

In Parbatipur, near Kolkata, Muslims and Hindus unite to create hair for Durga idols used in Durga Puja celebrations, preserving a unique tradition that showcases how art can unite people of diverse faiths. Similarly, Hindu calligrapher Anil Kumar Chawhan in Hyderabad has spent over two decades painting Quranic verses on mosque walls, fostering communal harmony and respect between religions.

In Bihar’s Dumrawan village, the Paswan family has maintained a century-old mosque for over 30 years, despite the village’s shift to a Hindu majority. Their dedication exemplifies the enduring power of shared cultural and spiritual respect. Lastly, the ‘Chali Mukte,’ 40 Sikh soldiers who returned to fight for righteousness in 1705, remind us that humanity transcends religious   boundaries, and faith should always serve the greater good.

Mumbai’s Muslim engraver of Jewish tombstones: a legacy of mutual respect

On a bright February morning in Mumbai’s Worli, 74-year-old Mohammad Abdul Yaseen was chiselling Hebrew characters into a grey stone slab in a small Jewish cemetery. Surrounded by tombstones with inscriptions in Hebrew, Marathi, and English, Yaseen’s meticulous work embodied both dedication and cultural harmony. As a devout Muslim, he is the only expert engraver of Jewish tombstones in Maharashtra, showcasing the deep bonds between different communities in the region. His expertise serves the Bene Israel community, a group of Jews who have lived along the Konkan Coast for two millennia, despite their dwindling numbers today.

Yaseen’s unique connection with the Bene Israel community reflects Mumbai’s long history of peaceful coexistence between Jews and Muslims. His mentor, Aaron Menashe, a Bene Israel tombstone maker, not only taught him the craft but also introduced him to the Hebrew language. Yaseen’s work continues to reflect the mutual respect shared between these communities, living side by side in neighbourhoods like Bhendi Bazaar, where synagogues and mosques have coexisted for centuries. Choosing to remain in Mumbai despite offers from Israel, Yaseen’s life stands as a testament to cultural harmony, with a simple, honest living dedicated to peace.

Harmony in craft: a village that unites through tradition, celebrates unity and diversity

In India, where religious tensions often make headlines, Parbatipur, a small village near Howrah, stands as a powerful symbol of unity and diversity. Situated just 30 km from Kolkata, this village is renowned for its unique tradition of creating the lustrous hair for Maa Durga idols, an essential element of Durga Puja celebrations. As per The Statesman, “The amazing fact about the art of making hair is that it is made primarily by the Muslims,” highlighting how this small community has transcended religious barriers to contribute to the festival’s grandeur. While the work began in the 1960s under the guidance of Ekhlas Chacha, a Muslim craftsman, it now involves the entire village, regardless of faith. Parbatipur’s success story is a shining example of how communities can come together to preserve cultural practices and create something beautiful, celebrating harmony amid differences.

The craft of Durga’s hair

The hair of Maa Durga idols, crafted from dyed jute bales, plays an integral role in the grandeur of Durga Puja celebrations, with its long, flowing mane symbolizing feminine beauty. As per The Statesman, “At present, the villagers make hair for almost 30,000 Durga idols,” reflecting the widespread demand for their craft. The process involves colouring the jute bales, drying them, and cutting them into different sizes, all performed with precision by the local Muslim artisans. The fact that this craft has brought together people of varying religious backgrounds to support a shared cultural tradition makes it a testament to the strength of India’s unity and diversity, showcasing that in their hands, art transcends religion.

Harmonious unity through Art: A Hindu Calligrapher’s journey of peace

For over two decades, Anil Kumar Chawhan, a Hindu calligrapher from Hyderabad, has been a powerful symbol of harmonious unity, painting Quranic verses on the walls of mosques across the city. His journey began humbly with painting Urdu signboards for shops, leading him to master the art of calligraphy and learn the language. Chawhan’s work gained recognition when he was invited to paint the Masjid-e-Noor Mosque, marking the start of his impactful contributions to the religious landscape of Hyderabad.

His calligraphy, including verses from Surah Yaseen at Jamia Nizamia University’s library, has bridged the gap between communities, resonating with people of all faiths. Chawhan’s unwavering dedication to promoting communal harmony reflects the true spirit of unity. “Hindus and Muslims should live in peace,” he says, embodying a message of love, respect, and understanding through his art.

Link: https://www.facebook.com/share/p/19YAVDxqpt/

Everyday Harmony: A Hindu family’s legacy of caring for a Mosque

In Bihar’s Nalanda district, the Paswan family of Dumrawan village stands as a powerful testament to communal harmony. Despite the village’s transformation, from a once-Muslim community to an entirely Hindu one, the Paswan family has faithfully maintained a century-old mosque for over 30 years. This tradition, passed down from their ancestors, continues with unwavering dedication, as Anil Paswan, his wife Sadhna Devi, and their son Durgesh Kumar care for the mosque, from cleaning to lighting incense, despite their modest means.

Their heartfelt commitment exemplifies the spirit of unity and respect across communities, proving that harmony can thrive even in changing times. The Paswan family’s legacy is a shining example of how shared cultural and spiritual respect can transcend boundaries, creating an enduring symbol of peace and coexistence.

Link: https://www.facebook.com/share/p/1Ajdn86FGS/

Humanity has no religion

In a world where debates often spark endless, meaningless arguments, it’s essential to remember that humanity has no religion. Our shared values, kindness, and respect for each other’s differences are what truly define us. Take the story of the 40 Sikh soldiers, who once parted ways with Guru Gobind Singh Ji, as an example. These 40 brave souls, leaving Anandpur Sahib Qila, later became known as ‘Chali Mukte’, after returning to fight valiantly during the Battle of Muktsar in 1705. With deep repentance and unwavering courage, they sacrificed their lives for righteousness, ultimately earning eternal liberation (Mukti). Their story serves as a powerful reminder that faith and humanity transcend religion.

In the age of social media, it’s easy to get caught up in divisive conversations in comment sections, but let’s take a step back and remember the true essence of life: humanity. Regardless of background, faith, or beliefs, we are all united in our shared human experiences. Let’s embrace each other’s differences, celebrate our collective strengths, and foster unity, for humanity has no religion.

Link: https://www.instagram.com/the_colorful_singh/

However, in a world often defined by religious and cultural divides, the stories of individuals and communities embracing unity and mutual respect offer a hopeful reminder of our shared humanity. From the dedication of Mohammad Abdul Yaseen, chiselling Hebrew characters on Jewish tombstones, to the Paswan family’s unwavering care for a mosque in a Hindu-majority village, these acts transcend religious boundaries. The unity witnessed in Parbatipur, where Muslims and Hindus work together on Durga Puja hair, and in Hyderabad, where a Hindu calligrapher paints Quranic verses, highlights the power of art and tradition in fostering peace. The bravery of the ‘Chali Mukte,’ Sikh soldiers who fought for righteousness, reminds us that faith should serve the greater good of humanity. These stories show that despite our differences, we can find common ground through respect, love, and shared cultural practices. As we embrace diversity, we celebrate the universal truth: humanity, above all, has no religion.

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India’s Spirit of Harmony: countering divisiveness through shared celebrations and solidarity

Ganesh Chaturthi: Celebrating unity beyond religious boundaries

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Rising tide of cow vigilante violence

A wave of violent attacks and harassment against Muslims has unfolded across various Indian states. Cow vigilantes, under the banner of cow protection, have increasingly taken the law into their own hands, targeting Muslims accused of smuggling or slaughtering cows. These self-declared protectors of cattle have escalated their campaigns, often resorting to physical violence, harassment, and public humiliation to enforce their agenda. The perpetrators, including prominent groups like the Gau Raksha Dal and other cow-protection outfits of right-wing organizations, operate with little regard for legal processes. The victims, often Muslim individuals involved in transporting cattle or related products, face unwarranted assault and threats. These vigilantes, operating without any legal authority, frequently use firearms and engage in reckless pursuits, putting lives at risk. Their unchecked violence has become a growing concern, with reports of accidents and injuries resulting from their dangerous actions. 

Timeline of assaults and harassment from December 2024, to January, 2025: –

States

Madhya Pradesh

Location – Bhopal

Date: January 8, 2025

On January 8, 2025, cow vigilantes, accompanied by the police, apprehended a truck that was transporting cattle. The driver was immediately accused of being involved in cow smuggling, a common allegation that has led to numerous such incidents across the country. Despite no proper verification or legal process, the vigilantes physically assaulted the driver.

Haryana

Date: January 7, 2025

In a disturbing incident, members of the Gau Raksha Dal in Haryana used firearms to intercept a truck suspected of transporting cattle. They accused the drivers of smuggling cows and proceeded to seize the vehicle.

Location – Rohtak

Date: December 25

Two Muslim drivers transporting bulls in a pickup truck were accosted and harassed by cow vigilantes. The men were wrongfully accused of smuggling cattle for illegal slaughter, despite providing no evidence to support these claims. The drivers were subjected to verbal abuse, physical threats, and intimidation.

Location – Tauru, Nuh,

Date: December 18

In a similar incident, cow vigilantes in Tauru, Nuh, harassed a Muslim truck driver transporting cattle, accusing him of cow smuggling. The driver faced severe harassment and was forced to endure hostile questioning, which was rooted in religious bias rather than any evidence of illegal activity.

Location – KMP Expressway

Date: December 20

On December 20, another truck carrying cattle was stopped by cow vigilantes on the KMP Expressway. The driver was physically assaulted and accused of smuggling cows for illegal slaughter.

Assam

Location – Rangia

Date: January 9, 2025

In Rangia, Assam, members of the Rashtriya Bajrang Dal physically harassed two Muslim drivers, accusing them of smuggling cow meat. Despite presenting the necessary documentation and repeatedly stating that the meat was buffalo, the vigilantes refused to listen and continued their assault.

Chhattisgarh

Location – Raipur

Date: January 8, 2025

A raid led by Bajrang Dal members, supported by the police, took place in Raipur, Chhattisgarh, where slaughtered cattle were discovered in a house. The butchers were harassed, publicly humiliated, and forced to chant slogans demanding the execution of those involved in cow slaughter. The police also paraded the accused through the streets, forcing them to chant that killing cows is a sin.

Location – Kumhari, Durg

Date: December 28, 2025

In Durg, Chhattisgarh, on December 28, cow vigilantes assaulted truck drivers transporting cowhide. The drivers were wrongfully accused of smuggling cows, and the vigilantes used physical intimidation to enforce their accusations.

In #Chhattisgarh‘s #Durg, cow vigilantes on Dec 28, assaulted the drivers of a truck transporting cowhide, alleging them to be cow smugglers. pic.twitter.com/LtQSGAhTPF

— Hate Detector (@HateDetectors) January 3, 2025

Maharashtra

Location – Chopda, Nandurbar

Date: December 6

On December 6, a dangerous situation unfolded in Nandurbar when cow vigilantes from the Pranin Foundation recklessly pursued three vehicles transporting cattle. The chase caused one vehicle to topple, while the vigilantes seized the other two vehicles and all the cattle

Location – Ahilyanagar

Date: November 30

In a similar incident, cow vigilantes intercepted trucks transporting cattle on November 30 in Ahilyanagar. They alleged that the cattle were being taken to illegal slaughterhouses, despite no legal confirmation of such claims. These vigilante groups are increasingly stopping vehicles and seizing cattle, often without evidence or legal authority to do so.

Location – Mirajgaon, Karjat, Ahmednagar

Date: November 8

A car chase by cow vigilantes on November 8 led to a car crash in Mirajgaon, Karjat, and Ahmednagar. Cow vigilantes cause a car crash by recklessly chasing it, followed by a team photo with local police reportedly assisting in the operation

Location – Mhasane, Parner Taluka, Ahmednagar

Date: October 20, 2024

In Ahmednagar, a group of vigilantes apprehended two Muslim cattle traders transporting cattle. The men were stripped, severely beaten, and then handed over to the police. The traders’ vehicle was vandalized, and the 52 cattle they were transporting were seized and sent to a local cow shelter. This brutal assault highlights the dangers faced by minority communities, particularly those involved in cattle trade, as they are often subjected to violence without evidence of wrongdoing.

Uttar Pradesh

Location – Mathura

Date: November 26

Members of the Gau Raksha Dal, led by Sonu Hindu Palwal, seized a truck transporting cattle and assaulted the driver, accusing him of smuggling cows for illegal slaughter. They also alleged that someone fired a gun at them from another car, but managed to escape

Location – Ghaziabad

Date: November 22, 2024

Members of cow-vigilante group Mahadev Seva Sangh assaulted the drivers of a truck transporting cattle on allegations of smuggling cows

Location – Chhutmalpur, Saharanpur

Date: November 19, 2024

Members of Gau Raksha Dal surround a Muslim woman and harass her after finding her with meat, which they claim is an illegally slaughtered cow

Punjab

Location – Rajpura, Patiala

Date: November 25, 2024

Members of the Gau Raksha Dal, led by their national president Satish Kumar, harassed three men, accusing them of being cow thieves

Karnataka

Location – Dakshin Kannada

Date: November 8, 2024

Cow vigilante Puneet Kerehalli urges people to boycott Muslim businessmen and halal-certified products, and instead buy products marked with the Swastik symbol and from Hindu-owned businesses

Jammu & Kashmir

Location – Ramban

Date: October 21, 2024

Cow vigilantes assaulted a group of men for allegedly transporting cattle

Gujrat

Location – Agol Village, Mahesana

Three Muslim youth were brutally beaten by cow vigilantes while passing through Valavadi village with their cattle in Gujarat’s Mahesana.

Sahil, a resident of Agol village was along with his two friends when they were caught and assaulted

Three #Muslim youth were brutally beaten by cow vigilantes while passing through #Valavadi village with their cattle in #Gujarat‘s #Mahesana.

Sahil, a resident of #Agol village was along with his two friends when they were caught and assualted. pic.twitter.com/CxGnfb6Www

— Hate Detector (@HateDetectors) October 24, 2024

Police complicity and the mockery of justice

In a deeply troubling development, law enforcement agencies have often been complicit in these violent incidents. In several cases, police have either supported the vigilante groups or turned a blind eye, allowing them to act with impunity. For instance, in Chhattisgarh, Bajrang Dal members, backed by the police, raided a house for slaughtered cattle, humiliating the accused. Similarly, in Bhopal, Madhya Pradesh, police were present when cow vigilantes assaulted a truck driver accused of smuggling cattle. These incidents signal a disturbing trend where the state machinery fails to uphold the law, reinforcing the power of vigilantes.

Weaponising cow protection

The rise of cow vigilante violence reflects a broader ideological and political agenda that weaponises the issue of cow protection. What began as a means to protect cattle has now become a tool to target religious minorities, particularly Muslims, based on their involvement in the cattle trade. These attacks, which often occur with little to no legal repercussions, highlight the growing communal tensions in India. The increasing involvement of police in protecting or supporting these groups exacerbates the situation, further entrenching the sense of fear and insecurity among vulnerable communities.

Violence spreads from rural to urban areas

This trend is not confined to rural areas but has spread to urban centres, where vigilantes increasingly accuse individuals of smuggling cattle or engaging in illegal slaughter. In many cases, there is no credible evidence to support these claims. Instead, the accusations seem rooted in religious bias and have led to widespread intimidation and violence. As a result, Muslim communities, particularly those involved in the cattle trade, are being subjected to escalating threats and physical harm.

A map showing the cow vigilantism across India may be viewed here.

Related:

November 2024 Surge in Cow Vigilantism: Rising Violence and Legal Apathy in North India

Sambhal’s darkest hour: 5 dead, scores injured in Mosque survey violence as UP police face allegations of excessive force

Uttarakhand High Court orders security, condemns hate speech over Uttarkashi Mosque

The post Rampant cow vigilantism unleashes violence on Muslim truck drivers across the country appeared first on SabrangIndia.

Quoting the Guidelines: An Ethical Dilemma

Under the new policy, Meta states:

“We do allow allegations of mental illness or abnormality when based on gender or sexual orientation, given political and religious discourse about transgenderism and homosexuality and common non-serious usage of words like ‘weird.’”

Additionally, the revised policy allows content such as:

“Comparing people to household objects, calling entire ethnic groups ‘filth,’ or arguing that LGBTQIA+ individuals should be excluded from certain spaces or professions.”

This represents a stark departure from previous hate speech policies that prohibited such dehumanising language, recognising its potential to create “an environment of intimidation and exclusion.”

Employee and Advocacy Group Backlash

Meta’s own employees have criticised the decision as “appalling,” with one post reading:

“I am LGBT and “mentally ill”. Just to let you know that I’ll be taking time out to look after my mental health.”

Advocacy groups have been equally vocal. GLAAD, for instance, stated:

“Meta is giving the green light for people to target LGBTQ people, women, immigrants, and other marginalised groups with violence, vitriol, and dehumanising narratives.”

The Consequences of hate normalisation

Meta’s history provides troubling evidence of its platforms enabling real-world atrocities, most notably the Rohingya genocide in Myanmar and the Capitol riots in the United States. In Myanmar, Facebook was identified by UN investigators as a key tool in spreading dehumanising rhetoric against the Rohingya Muslim minority, with hate-filled posts labelling them as “vermin” and “threats.” This unchecked hate speech incited widespread violence, resulting in over 700,000 people being displaced and thousands killed. Similarly, in the U.S., Meta’s platforms played a significant role in facilitating the organisation of the January 6 Capitol riots by allowing misinformation and extremist content to proliferate unchecked. These events demonstrate how Meta’s platforms, when deregulated or permissive, become breeding grounds for hatred and violence. With its new policies permitting users to call LGBTQIA+ individuals “mentally ill” or compare women to “household objects,” Meta risks repeating these disastrous patterns. By legitimising dehumanising rhetoric, these policies pave the way for escalating offline violence, societal polarisation, and the erosion of public safety. Without decisive corrective action, Meta could again find itself at the centre of global crises fuelled by its own platforms.

Way forward

While the world moves forward to embrace inclusivity and champion LGBTQIA+ rights, Meta’s recent policy changes reflect a regressive step reminiscent of the discriminatory attitudes of past generations. The global momentum for LGBTQIA+ equality is evident in initiatives like the United Nations’ Free and Equal campaign, which tirelessly works to combat harmful practices, promote legal protections, and foster societal acceptance of LGBTQIA+ individuals in regions as diverse as Africa, Albania, Brazil, and Vietnam​. These efforts underscore a commitment to ensuring dignity and equality for all, yet Meta’s decision to permit users to call LGBTQIA+ individuals “mentally ill” directly undermines this progress. By sanctioning such language, Meta is aligning itself with outdated, oppressive ideologies at a time when the global community is advocating for inclusion and acceptance. Human rights activists and allies worldwide must stand in solidarity to condemn this policy and demand accountability from Meta. It is imperative that Meta rescind these harmful changes and reaffirm its commitment to safeguarding dignity, equality, and respect for all users.

Related:

India’s LGBTQIA+ struggle: beyond legal victories, battle for true equality remains

From Judgments to Handbook: India’s Transformative Journey towards LGBTQIA+ Equality

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‘Makar Sankranti’ (traditionally on 14 January) is one of the great Festivals of India. It essentially marks the transition of the sun from the zodiac of Sagittarius (dhanu) to Capricorn (makara). As this transition coincides with the sun’s movement from south to north, the festival is dedicated to ‘Surya’, the Sun God. It marks a new beginning as in several places it is also observed as a ‘harvest festival’. Across the country, this festival is spread over a period of days – a true celebration of diversity.

The Festival is known by different names across the country: Uttarayana in Gujarat and Uttar Pradesh, Sankranthi or Peddha Panduga in Andhra Pradesh and Telangana, Khichari in Bhojpuri region, Magh Bihu in Assam, Maghi Saaji in Himachal Pradesh, Makaravilakku in Kerala, Makara sankranti in Karnataka, Maghi Sangrand in Punjab, Pongal in Tamil Nadu, Maghi Sangrand  in Jammu, Sakrat in Haryana, Sakraat in Rajasthan, Sukarat in central India,  Ghughuti in Uttarakhand, Dahi Chura in Bihar, Makar Sankranti in Odisha, Jharkhand, Maharashtra, Goa, West Bengal (also called Poush Sankranti or Mokor Sonkranti), Besides these, there are other variations and names given  in other States to this great festival which highlight the celebration of diversity.

In Gujarat, particularly in the city of Ahmedabad the high point is ‘kite-flying’!  There are thousands of kites which dot the skies: all kinds of shapes and sizes, colours and now even texture. It is common belief that a kite is an offering to God, to propitiate ‘Surya’ and thank him for the winter just gone by. The fact is that today ‘kite-flying’ is mainly a source of entertainment (sometimes an obsession), but also one of competition. It is common knowledge that most of the kites and even the manja (kite-string) is made by the Muslim community (they come to States like Gujarat as seasonal migrants from UP and Bihar).

In January 2003, the first Uttarayan after the Gujarat Carnage 2002, the Hindutva elements made an all –out campaign to prevent the people of Gujarat from buying kites made by Muslims. They did plenty of propaganda for ‘kites made by Hindus’! Unfortunately, all their efforts went flat! The people still bought kites they desired too; the ‘Hindutva’ kites had practically no sale – even those sold, were not ‘fly-able’! A pathetic commentary on exclusiveness. The average Indian believes in and celebrates diversity.

What Gujaratis love to eat on this festival is a traditional dish called ‘undhiyu’– it is a mixed vegetable dish. The name of this dish comes from the Gujarati word ‘undhu’, which translates to upside down, since the dish is traditionally cooked upside down underground in earthen pots, termed ‘matlu’, which are fired from above.  There are a whole variety of vegetables which are needed to make undhiyu; some are a must like baby potatoes, eggplant (brinjal), purple yam (ratalu), sweet potato, surti papdi, green bean, unripe banana and methi muthia. There cannot be undhiyu if some of these base vegetables are missing. The tasty dish is a veritable celebration of diversity.

The most popular sweet item (dessert) during this festival season is the jalebi!  People simply love this deep-fried snack which is dipped into a sugar-syrup before being walloped. Its roots are in Arabia; thanks to Mughals who gave us a whole variety of delicious ‘mithai’ (which we call ‘Indian Sweets’ today!). The all –time favourite snack ( the ones fried in pure ghee cost a mind-boggling Rs. 700/- a kilo this year) not only tickle the taste buds of those celebrating the festival, but it has also been able to demonstrate the fact that we need each other: the best way we can do so, is to celebrate diversity!

It is nearing the end of ‘vasi uttarayan’. The dark skies have phantom kites flying high into it; but all along there are lanterns all lit, deftly tied to the string, which makes one just say “WOW!” Soon the string will be cut and the kite will fly into oblivion into the night skies! But the kite is free! One is reminded of the poem ‘Untethered Kite’ written by Squid the Russel; some verses go thus:

I wish I had arms
To reach down
With a pair
Of gleaming scissors
To cut my tether
I wish I had a voice
To tell them what I want
What I think
Because they won’t listen
Won’t pay attention
To my relentless fight
To my constant struggle
Against the confines of my rope
Won’t someone set me free?
Can’t somebody help me?
To become an untethered kite

The plain truth is that if we truly want to Celebrate Diversity, to embrace differences, to enhance pluralism -we will all have to become untethered kites – free, to go where the wind blows and to ensure change! Above all, to have the courage not to allow anyone else to enslave us or to attempt to chain us down! Let us celebrate diversity- it is our right to do so!

(Fr. Cedric Prakash SJ is a human rights, reconciliation & peace activist/writer. Contact:  cedricprakash@gmail.com )

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