A striking feature of the year’s events is the prevalence of moral policing, predominantly by Hindu vigilantes, accounting for 10 incidents, with three others involving unidentified groups. Religious conversion allegations also sparked tensions, though such incidents were limited to one case involving Hindu fundamentalists. The contentious issue of cattle vigilantism saw two reported cases, both allegedly carried out by Hindu vigilante groups.

Hate speech and hate crimes, both online and offline, emerged as a significant concern, with 27 incidents being reported. These included inflammatory remarks by Hindu fundamentalists in 15 cases, and 10 instances of hate speech proliferating via social media platforms. While Muslim fundamentalists were linked to two online hate incidents, the overwhelming majority of such activity was attributed to Hindu fundamentalist groups.

Attacks on places of worship were relatively rare in the coastal district of Karnataka but nonetheless symbolic of the communal fault lines, with one reported incident allegedly involving Hindu fundamentalists. Additionally, four other communal clashes or acts of violence were noted, including three attributed to Hindu fundamentalists and one to Muslim fundamentalists, with an unidentified group implicated in another.

These statistics offer a window into the persistent communal tensions in Karnataka’s coastal districts, underscoring the urgent need for proactive measures to foster harmony and curb the growing influence of vigilante groups. This report seeks to chronicle these incidents, not only to document the events of 2024 but also to highlight the socio-political conditions enabling such divisive activities. Through this report and this analysis, the aim is to contribute to ongoing efforts towards promoting peace and unity in this troubled region.

A comparison of the statistics of the current year with the previous year may be viewed here:

Incidents of moral policing

The report highlights a series of incidents in coastal Karnataka where moral policing and vigilantism were directed primarily against interfaith relationships. In Dharmasthala, an interfaith couple was harassed by locals and taken to the police station, though they were ultimately found to have committed no offence. Similarly, in Mangalore’s Kadri Park, three teenagers attacked a nursing student and his friend, recording and harassing them before being apprehended by the police.

In Puttur, a minor girl attending a local event was reportedly harassed by a youth of another faith, sparking a protest outside the police station by Hindutva activists demanding the youth be handed over. Meanwhile, at Panambur Beach in Mangalore, a woman meeting a friend was accosted by members of a Hindutva group who scolded the duo and filmed the incident.

Other incidents include the assault of a man and his mother in Kadaba for assisting a distressed woman, the repeated framing of consensual interfaith relationships as “love jihad,” and the targeting of couples travelling together, often leading to police involvement after interference by vigilante groups. These incidents underscore the region’s heightened communal tensions and the frequent intrusion of vigilante groups into personal matters.

Meanwhile, the right-wing Hindutva group Sri Ram Sena launched a controversial helpline to address so-called “love jihad” cases, aimed at interfaith relationships, particularly those involving Muslim men and Hindu women. The group claims that Hindu women are lured into relationships by Muslim men who allegedly aim to convert them. This initiative reflects a growing concern among certain segments of society about interfaith unions, and it has already stirred discussions regarding the involvement of law enforcement and whether such actions contribute to rising communal tensions.

In Sullia on January 12, 2024, a young man named Jostin Babu was beaten by a group of youths at a local temple fair after being seen talking to senior girl students from his college. This incident led to a complaint being filed at the Sullia police station. In a separate incident in Puttur on August 20, 2024, a minor girl was stabbed by a youth after she rejected his romantic advances. The assailant, with a history of conflicts, allegedly attacked her with a sharp object, leading to communal tensions as both individuals belonged to different communities. The girl was treated in hospital, and an investigation was launched under the POCSO Act.

Further investigation into the Puttur incident later revealed that the story may have been fabricated. CCTV footage contradicted the girl’s account, leading the police to question the authenticity of the claim. Some students also questioned the involvement of the accused boy, with certain groups offering support to his family, claiming the incident was being framed to stir communal unrest. A student organisation from the same college even demanded the suspension of the girl involved for making a false accusation.

These incidents highlight a complex intersection of personal conflicts, communal sensitivities, and societal divisions. Each case underscores the escalating tensions that are often fuelled by accusations and allegations involving different communities, further polarising the social fabric of India.

Patterns emerging from the incidents

1. Targeting of interfaith relationships: A clear pattern emerges of vigilantism directed against interfaith couples, particularly when one partner is a Muslim. Many of these incidents involve accusations of “love jihad,” with consensual relationships often being misconstrued as coercive or predatory. Such relationships are consistently framed as a threat to communal harmony, leading to harassment, public humiliation, and police involvement.
2. Role of Hindutva organisations: Many incidents are driven or escalated by the involvement of Hindutva groups such as the Bajrang Dal and Vishwa Hindu Parishad. These organisations frequently gather crowds, stage protests, and exert pressure on law enforcement agencies to act against individuals from minority communities. Their presence and actions often serve to heighten communal tensions.
3. Public and police complicity: There is evidence of public participation in these incidents, where bystanders either inform vigilante groups or directly intervene to question or detain interfaith couples. Police involvement often follows, with authorities typically taking the couples into custody, questioning them, and sometimes returning women to their families. This reflects an implicit validation of the moral policing actions.
4. Violation of individual privacy and rights: The incidents regularly involve breaches of privacy, with photos and videos of couples being taken and shared without consent. Individuals are subjected to public scrutiny and moral judgment, often in violation of their rights as consenting adults. Women, in particular, face heightened surveillance and are frequently returned to their families, disregarding their autonomy.
5. Escalation into communal narratives: What begins as a personal or interpersonal conflict often escalates into communal narratives. Small disputes or interactions are leveraged by vigilante groups to propagate divisive rhetoric, further polarising communities. The term “love jihad” is repeatedly used to stoke fear and mistrust, even in cases where no evidence supports the claim.
6. Police action under pressure: Law enforcement appears to act under pressure from vigilante groups in several cases, treating consensual adult relationships as criminal matters. The swift involvement of the police, often in response to demands from Hindutva groups, reflects the growing influence of these organisations in dictating public and legal responses.

Incidents of religious conversions

In Puttur, seven families from Panja and Pallodi in Kadaba taluk, who had converted to Christianity over 20 years ago, were reconverted to Hinduism in a ceremony organised by the Bajrang Dal and Vishwa Hindu Parishad (VHP). These families, primarily from Scheduled Castes, had converted to Christianity with promises of better living conditions, but over time, they remained in poverty as the church stopped providing support. The VHP and Bajrang Dal worked with them for two years, encouraging them to revert to Hinduism by offering material support and religious education. The reconversion ceremony, held at the Sri Panchalingeshwara Temple, involved traditional Hindu rituals and included clothes, groceries, and household items for the families.

This incident highlights how extremist Hindu groups use both religious and material incentives to coerce vulnerable individuals into changing their religious identity, often framing it as a return to their “ancestral” faith. This raises concerns about religious coercion, as such movements exploit socio-economic struggles to further their ideological goals, undermining personal freedom and religious choice.

Patterns emerging from the incidents

Several patterns emerge from these incidents involving religious vigilantes and the use of religion for coercive purposes:

1. Exploitation of vulnerable communities: Many of the victims in these incidents, including those in both the Hindu vigilante and unidentified segments, belong to marginalised or economically disadvantaged communities. The reconversion ceremonies, for example, targeted Scheduled Caste individuals who had initially converted to Christianity due to promises of material support. This highlights a troubling trend where extremists exploit socio-economic vulnerabilities to gain religious or political allegiance.
2. Religious polarisation: The incidents often involve a clear division between religious communities, which is exacerbated by the actions of vigilante groups. Whether it’s the spread of false accusations in Puttur or the targeting of interfaith relationships under the guise of ‘love jihad’, these incidents feed into the narrative of a growing religious divide. The aggressive defence of religious identities seems to be used to further polarise communities, leading to communal tensions.
3. Use of religion as a political tool: Both the reconversion incident and the ‘love jihad’ helpline reflect the increasing use of religious identity as a political tool. The reconversion was framed as a return to the “ancestral” faith, positioning Hinduism as the authentic faith, and indirectly promoting a narrative that portrays conversions to other religions as unnatural or coercive. Similarly, the ‘love jihad’ helpline seeks to control and manipulate interfaith relationships by framing them as religious violations, thereby politicising personal choices.
4. Coercive religious practices: The reconversion ceremony and vigilante actions such as the harassment of interfaith couples reveal how extremist groups use religious rituals and social pressure to force individuals into conformity. The promise of material benefits, such as housing and financial support, alongside the pressure to convert, showcases the coercive nature of these practices.
5. Media and social media amplification: Many of these incidents have been magnified by social media, where misinformation or unverified claims spread quickly. In the case of the stabbing incident in Puttur, for instance, the communal angle was immediately highlighted by social media users, leading to public outcry and protests. The viral spread of images and accusations often exacerbates communal tensions and fuels public sentiment.
6. State inaction or complicity: Another pattern is the state’s apparent inaction or indirect support of such vigilante activities. While some incidents, such as the stabbing in Puttur, prompt police investigation, the involvement of right-wing groups like the Sri Ram Sena in orchestrating campaigns like the ‘love jihad’ helpline is indicative of the potential complicity of the state in religiously motivated activities. This highlights the need for stronger legal frameworks to curb the influence of extremist groups in shaping societal norms.

Incidents of cattle vigilantism

The cattle vigilantism incidents in coastal Karnataka illustrate an increasing trend of religiously motivated actions by groups such as Bajrang Dal, who take it upon themselves to enforce laws regarding cattle transport. On February 25, 2024, in Sullia, Bajrang Dal activists intercepted a vehicle they suspected was involved in the illegal transport of cattle. They informed the local police, who arrested the driver, Bibin Paulose, and seized the cattle. This was one of the first of a series of such incidents throughout the year.

In Puttur on March 25, 2024, a similar event unfolded when Bajrang Dal activists received information about cattle being transported late at night. They attempted to stop a Swift car, but the driver lost control and crashed into a ditch. The activists managed to alert the police, who took control of the vehicle and the cattle, though the driver managed to escape. This action was part of a wider network of vigilantism, where community members work with local authorities to apprehend suspected violators.

On April 10, 2024, Bajrang Dal’s involvement was again evident when activists tipped off the police about cattle being transported to an illegal slaughterhouse in Mulky. The police managed to intercept the vehicle, arrest the driver, Jaya, and seize two cows, though the prime accused, Ashraf, escaped. This raised concerns about the increasing role of religiously motivated groups in law enforcement.

The most violent incident occurred on May 22, 2024 in Mudubidri, where a group of vigilantes attacked three men who were transporting cattle from Kallamundkur. The attackers, believed to be part of Bajrang Dal, not only assaulted the victims but also caused significant damage to their vehicle, even stabbing one of the men, Muhammed Zian, in the back. The police, after receiving the complaint, filed charges against the attackers and the victims, further highlighting the complex dynamics of these incidents.

On October 16, 2024, in Puttur, Bajrang Dal activists followed an auto-rickshaw carrying a calf and reported it to the police. The calf was rescued, and the authorities arrested the driver and two women involved in the incident. These incidents often blur the line between legal and extrajudicial actions, as vigilantes act outside the law to enforce their interpretations of cow protection.

Furthermore, such vigilantism is not limited to Muslims alone. For example, on June 27, 2024 in Vittal, Bajrang Dal activists intercepted a vehicle carrying a bull and handed over the driver and cattle to the police. Even non-Muslim individuals were caught up in the system, with Hindu activists implicated in cattle transport cases, such as the seizure of cows in Belthangady on October 4, 2024, where two BJP activists were arrested alongside two Muslims. In another case from October 19, 2024 in Belthangady, authorities discovered cattle being transported without the necessary permits, and the individuals involved had attempted to disguise their identities with slogans like “Tatvamasi” and “Jai Sri Ram.”

These incidents demonstrate an increasing pattern of violence, intimidation, and religiously charged actions by vigilante groups, suggesting that the protection of cows has become intertwined with communal agendas, often undermining the rule of law and creating tensions between communities.

Patterns emerging from the incidents

Several patterns emerge from the series of cattle vigilantism incidents in coastal Karnataka:

1. Religious motivation and community vigilantism: The majority of these incidents involve groups like Bajrang Dal, which is strongly associated with Hindutva ideology. The activists often justify their actions as a form of religious protectionism, particularly regarding cow slaughter. While the law prohibits the illegal slaughter of cattle, these groups have taken on a quasi-policing role, acting outside the formal legal framework.
2. Escalating violence: Many of the incidents involve increasing levels of violence. While early incidents such as the one in Sullia (February 2024) involved non-violent interventions, later incidents became more aggressive, culminating in attacks on individuals. For example, the assault in Mudubidri on 22nd May 2024 resulted in a stabbing, underscoring the dangerous escalation of these confrontations. Vigilantes are no longer just reporting suspected violations but are actively engaging in violence, which raises concerns about law and order in these regions.
3. Involvement of local authorities: Police are often involved, but the level of coordination between vigilantes and local authorities varies. In some cases, like in Puttur (March 2024) and Mulky (April 2024), the police responded quickly, arresting suspects and seizing cattle. However, in other cases, vigilante groups seem to operate with tacit approval or assistance from local police, which raises questions about the effectiveness of law enforcement and the role of communal politics in policing.
4. Targeting of specific communities: Although non-Muslims are also involved in some cases, such as the incident in Vittal (June 2024), the majority of the incidents disproportionately target Muslims, both in terms of the suspects and the accusations of illegal cattle transport. This points to a pattern of communal polarisation, where Muslims are seen as the primary violators of these laws in the eyes of the vigilant groups.
5. Increasing vigilante acts across the region: The number of incidents appears to be rising, suggesting a coordinated campaign by religious groups to assert control over cattle transport and slaughter. As more reports surface, it is evident that these vigilante groups are operating with growing regularity and confidence, emboldened by the support or inaction of local authorities and the state government.
6. Use of religion to justify illegal actions: In several cases, vigilante groups have invoked religious slogans, such as “Jai Sri Ram,” as part of their actions, often to mask their identity or to assert the religious nature of their activities. This points to a deliberate attempt to politicise cow protection and use it as a vehicle for wider religious and communal agendas.
7. Legal grey areas and extrajudicial actions: The actions of these groups often fall into legal grey areas. While they claim to be enforcing the law, they do so without legal authority, leading to questions about the rule of law in these situations. The vigilantism and resultant violence often complicate the investigation and prosecution of actual legal violations, as both perpetrators and victims are subjected to multiple charges, further muddying the legal landscape.
8. Impact on minority communities: These incidents contribute to an atmosphere of fear and intimidation, particularly for Muslim communities, who are frequently accused of violating cattle transport laws. The frequent attacks and assaults on Muslims involved in these incidents exacerbate religious tensions, perpetuating a cycle of mistrust and hostility between different community groups.

Incidents of hate speech/crime

The incidents of hate speech and communal tension in Mangalore highlight a concerning trend of escalating religious intolerance and political exploitation of such issues. On February 12, 2024, Mangalore City North MLA Y. Bharat Shetty made a statement urging parents to avoid sending their children to Christian missionary schools, citing alleged anti-Hindu sentiments, such as derogatory remarks made by a teacher at St. Gerosa School. This sparked widespread controversy, with Shetty’s comments further inflaming communal tensions, leading to protests outside the school by right-wing activists. The protests, led by Shetty, fellow MLA D. Vedavyasa Kamath, and other right-wing leaders, promoted religious intolerance and vilified the Christian community, accusing them of plotting against Hindu sentiments. The police filed a case against these leaders for inciting communal hatred, demonstrating a clear attempt to manipulate religious grievances for political gains.

Another incident, on March 10, 2024, saw Vishwa Hindu Parishad (VHP) leader Sharan Pumpwell urging the National Investigation Agency (NIA) to raid madrassas and mosques for clues related to a Bengaluru café blast, based purely on the religion of the suspect, without any concrete evidence. This call for indiscriminate raids reflects a dangerous pattern of associating criminality with religion and exacerbating communal fear and hatred. Pumpwell’s rhetoric feeds into a larger narrative of demonising Muslim institutions and communities, often without due cause or regard for the rule of law.

Furthermore, the May 2024 incident involving a group of Muslims offering Friday prayers on a public road in Kankanady became another flashpoint for communal rhetoric. Right-wing groups, including the VHP, condemned the act and threatened counter-actions such as Hanuman Chalisa recitations on the same public roads. These groups framed the act as a deliberate attempt to provoke Hindu sentiments, despite the fact that the group offering prayers claimed no such intent. The police, however, initiated legal action against the group, while the VHP leader Pumpwell was accused of threatening social harmony and creating fear within the community by promoting vigilante actions. The mosque committee later assured that such incidents would not occur again, emphasising the need to respect public space and prevent future controversies.

In June 2024, communal tensions erupted in Mangalore when BJP MLA Harish Poonja falsely accused mosques of hiding weapons, sparking protests from Muslim leaders. This incident highlighted the growing political use of inflammatory rhetoric to stoke religious discord.

In July, a social media post by Dr. Upadhya, inciting violence against Muslims, went viral, illustrating how hate speech on digital platforms can spread quickly and fuel division. Similarly, in August, the Sullia police investigated an incident where individuals threatened students at a mosque over their attire, reflecting how even personal choices are increasingly politicised in a climate of rising intolerance.

Later in August, a gang-rape case became politically charged when BJP leaders tried to frame it within the “Love Jihad” narrative, further polarising the issue. This incident underscored the risks of politicising crimes, which distracts from justice and fuels communal division.

In September, inflammatory incidents continued, including the arrest of Satish Devadiga for promoting hatred through a derogatory banner, and a letter from a religious organisation demanding Muslims stop distributing food during a Hindu festival. These events demonstrated the persistent role of symbolism and rhetoric in inflaming communal tensions.

In October, Arun Ullal’s video urging Hindus to avoid Muslim-run schools sparked backlash, showing the extent to which hate speech had permeated educational institutions. Similarly, in November, incidents like derogatory messages at a bus stop and calls for Hindu-only vendors at temple events demonstrated the continued use of public spaces for spreading religious division.

These events reflect a growing trend of communal polarisation in Mangalore, where politicians, social media, and local activists increasingly exploit religious sentiments to fuel conflict. These incidents depict a pattern where political and religious leaders manipulate real or fabricated grievances to stoke communal tensions. The rhetoric used by individuals like Shetty, Kamath, and Pumpwell is often inflammatory, framing religious practices and educational institutions as battlegrounds for ideological warfare. The subsequent protests and legal actions against the Muslim community further escalate these divisions, creating an environment where peaceful coexistence is undermined by political calculations. The role of law enforcement is also concerning, as it often appears reactive or complicit, failing to address the communal rhetoric and violence perpetuated by such figures. The overall narrative is one of increasing intolerance, with politicians and right-wing groups using hate speech as a tool to consolidate power and deepen religious divides.

Patterns emerging from the incidents

Several key patterns emerge from the series of incidents in Mangalore, pointing to a larger trend of communal polarisation and political exploitation. These patterns not only highlight the rising religious intolerance but also underscore the role of politics, social media, and public spaces in amplifying hate and division.

1. Political exploitation of religious sentiments: A clear pattern of politicians using religious issues for political gains emerges throughout the incidents. Figures like Y. Bharat Shetty and Sharan Pumpwell frame religious issues as central to political discourse, amplifying grievances in ways that stoke communal tensions. Shetty’s comments on Christian missionary schools and Pumpwell’s calls for raids on Muslim institutions reflect how political figures exploit religious issues to consolidate their base, creating fear and division within society. This tactic often results in increased polarisation, where the political agenda supersedes the need for social harmony.
2. Demonisation of religious minorities: Another recurring pattern is the consistent demonisation of Muslim institutions and communities. Incidents such as Pumpwell’s call for NIA raids based on the religion of a suspect, Harish Poonja’s false accusations about mosques hiding weapons, and the framing of personal choices (like attire and religious practices) as threats, feed into a narrative that associates criminality and divisiveness with Muslims. This leads to a climate of suspicion and fear where the Muslim community is increasingly viewed with hostility, regardless of the facts. The framing of incidents such as the “Love Jihad” case as part of a larger conspiracy is another example of how religious minorities are vilified.
3. Weaponisation of social media and public spaces: social media and public spaces are increasingly being used as tools for spreading hate and amplifying divisive narratives. Dr. Upadhya’s viral post and the inflammatory videos, such as Arun Ullal’s call to avoid Muslim-run schools, show how quickly hate speech can spread, influencing public opinion and escalating communal tensions. Similarly, public spaces, like the Kankanady road incident or the derogatory banner in September, are increasingly becoming sites of ideological battles, where symbols and actions are used to provoke and exacerbate divisions.
4. Incitement to violence and vigilantism: Several incidents demonstrate a pattern of incitement to violence and calls for vigilante actions. The threats made against students at a mosque in Sullia, the Hanuman Chalisa recitation counter-threat, and the public demonstrations and protests often escalate into direct confrontations. This not only creates a volatile atmosphere but also encourages vigilantism, where groups take justice into their own hands, bypassing legal processes and further contributing to the erosion of law and order.
5. Selective law enforcement and impunity: A troubling pattern in these incidents is the reactive or selective nature of law enforcement. While there are occasional legal actions taken, such as the police case against political leaders like Shetty for inciting communal hatred or investigations into hate speech, there is a perception that enforcement is uneven. Many incidents involving right-wing leaders or activists, particularly those stirring religious hatred, often go unpunished or are handled leniently, fostering a sense of impunity. This selective enforcement undermines trust in the rule of law and fuels the perception of bias.
6. Polarisation of educational and social spaces: Education and social practices increasingly become sites of ideological conflict, with religious identity becoming a point of contention. Arun Ullal’s video against Muslim-run schools and the arrest of Satish Devadiga for promoting hatred through symbols are examples of how educational institutions and social gatherings are politicised, turning them into battlegrounds for ideological warfare. These incidents reflect a growing trend of divisiveness in public life, where even seemingly mundane spaces are appropriated for religious and political purposes.

Incidents of hate speech on social media

The incidents in Mangaluru and surrounding areas between February and December 2024 illustrate a growing trend of communal tensions exacerbated by social media. These incidents reveal how both individuals and groups exploit online platforms to spread provocative and often false content, which stokes religious and political divides.

In February, BJP MLA Harish Poonja stirred controversy by suggesting that taxes paid by Hindus should only benefit Hindus, an inflammatory statement that sparked public backlash and accusations of anti-Constitutional rhetoric. This was followed by a complaint in which a former Mangaluru Corporator accused unknown individuals of spreading fake news about a teacher at St. Gerosa School, further contributing to the growing religious discord. Meanwhile, a pattern of misrepresentation and religious malignment continued into April when false claims about a temple official’s religious identity were circulated online, aiming to stir communal sentiment. These acts of misinformation often exploit people’s beliefs and can quickly escalate tensions, as seen in the case involving a provocative video shared by BJP workers outside a mosque in Bantwal in June.

Social media platforms, such as WhatsApp, Facebook, and Instagram, played a crucial role in spreading such content. A viral video showing BJP workers celebrating an election victory with provocative slogans in front of a mosque in Bantwal raised significant concerns, particularly as it highlighted inconsistent law enforcement responses, which further polarised communities. Similarly, derogatory posts about religious figures and symbols, such as those in September, led to multiple police cases and arrests, underscoring the divisive potential of online hate speech.

The role of inflammatory voice messages and posts did not remain confined to one community. In June, a Muslim man was accused of posting communally provocative content, leading to a police investigation, mirroring the actions of those spreading hate from the other side. Additionally, in September, the contentious issue of a planned Eid procession led to further clashes, as social media posts from both sides’ escalated tensions. This exchange of provocative content highlights how social media platforms have become battlefields for ideological warfare, often spilling over into real-life conflicts.

The Hindu Janajagruti Vedike (HJV) in September also lodged a complaint about the defamation of Hindu gods on a Facebook page, once again demonstrating how online platforms are manipulated to spread vulgar and defamatory material. These incidents underline the vulnerability of social media to being used as a tool for incitement and the dangers of unchecked, inflammatory online discourse in fuelling communal divides.

Overall, the incidents reflect the growing role of social media in communal polarisation, with both religious communities increasingly using these platforms to spread misinformation, provoke reactions, and undermine social harmony. The inconsistency in law enforcement, particularly in dealing with inflammatory content, further exacerbates the situation, leading to a cycle of retaliation and escalating tensions across communities.

Patterns emerging from the incidents

The incidents in Mangalore and surrounding areas reveal several patterns related to communal tensions and the role of social media in exacerbating these divisions:

1. Exploitation of religious sentiments: A key pattern is the deliberate manipulation of religious sentiments by political and community leaders for personal or political gain. Statements by public figures, such as BJP MLA Harish Poonja’s call to restrict tax benefits to Hindus and inflammatory rhetoric surrounding school incidents, are often designed to create divisions and fuel animosity between communities.
2. Social media as a catalyst: Social media platforms like WhatsApp, Facebook, and Instagram have become central to spreading hate speech, misinformation, and provocative content. From fake voice messages about teachers to derogatory posts about religious figures and institutions, these platforms amplify the reach of harmful narratives, making it easier to ignite communal tensions on a large scale. The speed and anonymity provided by social media make it a particularly potent tool for incitement.
3. Religious polarisation and counter-accusations: A recurring theme is the polarisation of communities, with both Hindus and Muslims being accused of provoking one another through inflammatory posts and messages. For example, complaints about provocative content circulated by both Hindu and Muslim individuals highlight how both sides are contributing to the deepening religious divide. The back-and-forth nature of these accusations intensifies the conflict and creates a cycle of hostility.
4. Law enforcement inconsistencies: There is a noticeable inconsistency in how law enforcement responds to incidents based on the religious affiliation of the parties involved. The police often seem to take action only when the incident involves certain communities, or when it garners significant public attention, leading to accusations of bias. For instance, the lack of action against BJP workers celebrating an election victory in front of a mosque sparked public debate about unequal policing.
5. Provocative actions and public symbolism: Public spaces, including roads and mosques, have become arenas for ideological battles, with symbolic acts like offering prayers on the streets or chanting religious slogans outside religious buildings used to provoke reactions. These actions, often framed as threats or deliberate provocations, escalate tensions and fuel conflict between religious groups.
6. The role of fake news and misrepresentation: The spread of fake news is a critical factor in inflaming tensions. Instances where fake voice messages or false claims are made about religious figures or communities demonstrate how misinformation can be weaponised to damage inter-community relations. This often involves the spread of exaggerated or fabricated allegations that target religious or community identities, further deepening mistrust.

Incidents of desecration of religious places

On September 15, 2024, a stone-pelting incident targeted the Majidulla Hudajumma Mosque in Katipalla, Mangalore, during the Eid Milad celebrations. Six individuals, identified as Bharat Shetty, Chennappa Shivananad Chalavadi, Nitin Hadap, Sujit Shetty, Anappa, and Preetham Shetty, were arrested in connection with the attack, which is believed to have been orchestrated to inflame communal tensions. The attackers arrived on two bikes and threw stones at the mosque, damaging its glass windows, which was seen as an attempt to provoke violence between Hindu and Muslim communities in the area.

The police, under the guidance of senior officials including the police commissioner and deputy commissioners, swiftly formed a special team to investigate the case. The suspects were arrested within hours, highlighting the police’s prompt response in apprehending those responsible. However, the fact that some of the arrested individuals had numerous prior criminal cases raises concerns about the lack of deterrence for repeat offenders and the systemic issues that allow such individuals to continue committing violent acts.

This attack follows a disturbing trend of using religious sites and symbols to incite violence, a tactic that has been increasingly weaponised in Mangalore’s political and social landscape. The fact that the arrested individuals were largely from local areas further points to the deepening communal divide within the community, where local residents may be mobilised to engage in violent acts under the influence of right-wing groups. This raises questions about the role of local political forces in fostering an environment where attacks on places of worship are not just tolerated but may be tacitly encouraged for political gain.

Despite the arrests, the broader context of rising communal tensions in Mangalore, marked by earlier incidents of hate speech and protests, suggests that these actions are part of a larger, coordinated effort to stoke division.

Patterns emerging from the incidents

Several concerning patterns emerge from the stone-pelting incident at the Majidulla Hudajumma Mosque, as well as the broader communal tensions in Mangalore. These include:

1. Targeting religious spaces: Attacks on religious places, particularly mosques, appear to be a growing method of inciting communal violence. The mosque attack in Katipalla is part of a wider trend of using religious sites as symbols of contention, which serves to inflame tensions between religious communities. The destruction of religious symbols is often used as a tool to provoke responses, creating cycles of violence.
2. Repeat offenders in communal violence: The arrested individuals in this case had multiple prior criminal records, which underscores a troubling pattern where repeat offenders are involved in communal violence. The presence of individuals with established criminal backgrounds reflects the failure of local law enforcement to prevent these individuals from continuing to contribute to escalating tensions. This raises questions about how effectively the law deals with offenders, particularly those with a history of communal violence.
3. Political mobilisation of religious sentiments: The involvement of local figures with affiliations to right-wing groups or political parties, as seen in the case of Bharat Shetty and his associates, illustrates the instrumentalisation of religion for political gain. Inflammatory actions, such as the stone-pelting incident, are often linked to larger political strategies that seek to consolidate power by exacerbating religious divides. This pattern highlights the danger of politicians exploiting religious sentiments to further their own agendas, irrespective of the damage it causes to social harmony.
4. Media and social media amplification: The rise of social media as a platform for spreading communal rhetoric and mobilising people for violent actions is evident in Mangalore. The use of social media to spread hateful narratives or to glorify violent actions contributes to the amplification of communal discord. This is not just limited to traditional media but includes more covert digital spaces that serve as echo chambers for extremist views.
5. Uneven law enforcement: While there was a swift police response in this instance, there is a broader concern about the inconsistency in how law enforcement handles communal incidents. This can be seen in the reaction to similar incidents where legal action may be slow or even absent, depending on the religious or political affiliations of the individuals involved. The arrest and punishment of offenders in some cases, versus leniency or a lack of action in others, shows a concerning pattern of selective enforcement.
6. Escalation of religious intolerance: The attack on the mosque follows a series of incidents, including hate speech, political rhetoric, and symbolic actions (like protests), that reflect an increasing normalisation of religious intolerance. These incidents suggest that the region is witnessing a shift towards more overt communalism, where religious identities are increasingly used to divide communities and foster hostility.

Other communal incidents

The incidents detailed in the report reflect a deeply troubling escalation of communal tensions, particularly in Mangalore and surrounding areas, where religious groups, both Hindutva and Muslim fundamentalists, appear to be engaging in provocative actions that exacerbate existing divides. In the case of the teacher’s suspension in Mangalore, a series of protests erupted after allegations were made that she had insulted Hinduism, Lord Ram, and Prime Minister Modi during a class on “Work is Worship.” The situation was further inflamed by the active involvement of the Vishwa Hindu Parishad (VHP) and other right-wing groups, who demanded punitive action against the teacher. This incident, where a teacher with years of experience was suspended following a complaint by a parent and the subsequent protests, exposes a disturbing pattern of right-wing organisations pressuring educational institutions to conform to their ideological standards. This pressure to silence dissent not only stifles academic freedom but also undermines the broader principles of secularism and freedom of expression enshrined in the Constitution. Political leaders such as MLAs further fuelled the controversy, adding political weight to the protests, which escalated tensions. The actions of these groups, demanding swift action in the name of protecting religious sentiments, reflect an increasing intolerance for any form of critique, even in academic spaces, and raise significant concerns about the erosion of intellectual freedom and pluralism in society.

On the other hand, the incidents allegedly involving Muslim fundamentalists demonstrate a reactive form of communal violence that perpetuates cycles of aggression. In one instance, following the celebration of Prime Minister Modi’s swearing-in ceremony by BJP workers, provocative slogans were allegedly shouted near a mosque in Boliyar. These inflammatory slogans, including “you people belong to Pakistan,” stoked animosity and provoked a violent response from a group of Muslim youths, who followed the BJP workers and, in an altercation, stabbed two individuals. While the stabbing was condemned as an act of violence, the incident itself is indicative of the underlying communal tensions that have been festering for years. The violent reaction was likely fuelled by the provocative nature of the slogans, which targeted Muslims directly, creating a volatile situation that ultimately resulted in physical confrontation. This incident underscores a broader pattern where religious communities retaliate against perceived insults or provocations, further deepening the divide between the groups. The police response to these incidents, though swift in some cases, seems more reactive than preventative. The deployment of police forces and the formation of peace committees after the violence suggests an attempt to manage the fallout, but the failure to prevent these incidents from escalating in the first place raises questions about the effectiveness of law enforcement in addressing the root causes of communal strife.

Another concerning pattern emerges from the involvement of political figures in many of these incidents. In both the teacher suspension and the Boliyar stabbing case, local MLAs and political activists from both sides of the communal divide seem to have played a role in escalating the situation, either by leading protests or making statements that inflame the public sentiment. The active participation of these political figures suggests that communal violence is being increasingly politicised, with both sides leveraging religious issues for electoral gains. This politicisation of communal conflicts only exacerbates existing divisions and makes it more difficult to de-escalate tensions, as religious issues become intertwined with political agendas. Furthermore, the selective nature of law enforcement in many of these incidents is troubling. While the police appear to act swiftly when right-wing groups are involved, there is often a delay or lack of action when incidents involve Muslim groups, further fueling perceptions of bias and uneven justice. The police’s failure to prevent the inflammatory actions of both Hindu and Muslim groups, including the provocative slogans and public demonstrations, points to a systemic failure in maintaining law and order and fostering communal harmony.

Moreover, the widespread use of social media in these incidents plays a critical role in amplifying communal tensions. In the Mangalore teacher case, a voice message alleging derogatory remarks against Hinduism went viral, and in the case of the BJP workers, social media posts highlighting provocative slogans added fuel to the fire. These viral messages often spread misinformation, creating echo chambers where religious groups are further polarised. The role of social media in the rapid dissemination of potentially harmful content highlights the need for more effective regulation and monitoring to prevent its misuse for communal ends.

Overall, these incidents exemplify a dangerous trend where both Hindutva and Muslim fundamentalist groups are using inflammatory rhetoric and actions to provoke and retaliate against each other, often with the involvement of political figures who exacerbate the situation. This cycle of provocation and retaliation not only perpetuates violence but also erodes trust in the rule of law, as the police are seen as either unable or unwilling to effectively prevent communal flare-ups. Furthermore, the growing politicisation of communal violence, selective law enforcement, and the unchecked spread of hate speech on social media are contributing to a volatile and divisive atmosphere. These patterns of communal violence, driven by ideological and political motivations, pose a significant threat to social harmony, national unity, and the secular fabric of Indian society.

Patterns emerging from the incidents

A clear pattern emerges from these incidents, highlighting the cyclical nature of communal violence in India, where both Hindutva and Muslim fundamentalist groups engage in provocative actions that deepen societal divides. Key elements of this pattern include:

1. Provocative actions and retaliation: Incidents often begin with provocative actions or inflammatory rhetoric. In the Mangalore teacher case, a statement perceived as offensive to Hindu sentiments led to widespread protests and demands for punitive action. Similarly, the Boliyar stabbing incident was sparked by provocative slogans targeting Muslims, which were followed by violent retaliation from Muslim youths. These provocations often trigger a cycle of retaliation, with each side responding to perceived insults or affronts to their religious identity. This cycle perpetuates violence and escalates tensions, reinforcing communal divisions.
2. Involvement of political leaders: Political figures from both sides of the communal divide play an active role in escalating these incidents, either by leading protests, making incendiary statements, or aligning with religious groups to gain political leverage. The teacher suspension case saw the involvement of local MLAs from the right-wing, while political figures from both communities often take sides in the aftermath of violence. This politicisation of communal conflicts fuels polarisation and makes it harder to de-escalate tensions.
3. Selective law enforcement: A key feature of these incidents is the perceived bias in law enforcement. While police forces may act swiftly when right-wing groups are involved, delays or lack of action occur when incidents involve Muslim groups. This selective enforcement contributes to the perception of uneven justice, which further exacerbates communal tensions and erodes trust in the authorities.
4. Role of social media in amplifying divides: social media plays a central role in spreading provocative content and misinformation. Viral messages, videos, and posts often escalate minor incidents into larger communal flashpoints. In the case of the Mangalore teacher, a viral voice message was enough to spark protests, while the Boliyar incident was amplified by social media posts highlighting provocative slogans. The rapid spread of such content creates echo chambers that reinforce communal identities and fuel hatred.
5. Failure to address root causes: The pattern reveals a systemic failure to address the root causes of communal tensions. While police and political leaders may act after violence erupts, there is little focus on preventative measures or addressing the underlying issues driving communal animosity. Educational institutions, law enforcement, and political leaders seem to focus on damage control rather than on fostering understanding and promoting peaceful coexistence.
6. Escalation through ritualised violence: Violence becomes a repetitive and ritualised response to perceived slights, with each side acting in a manner that mirrors or retaliates against the other. This creates a dangerous feedback loop where the focus shifts from addressing the core issues of intolerance to outdoing each other in acts of violence.

Report for 2022 can be accessed here.

The complete report may be read below:

A comparative table may be viewed here:

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