Later the violence spread to Gurugram, a fast-growing satellite city to Delhi.

Early on Tuesday, two hundred strong Hindutva mob defied curfew and went on rampage spree. They entered the Masjid at Sector 57 in Gurgaon and attacked the three people sleeping there. They stabbed Imam Saad multiple times before setting fire to Majid.

While two escaped injured, the mob rage claimed the life of Imam Saad. He was only 19-year-old when communal frenzy unleashed gory violence.

Imam Saad was employed as assistant Imam of the Anjuman Jama Masjid in Millennium City, a suburb of Gurgaon for the last six months. He belonged to Sitamarhi, Bihar.

In a viral video tweeted by journalist Meer Faisal, he is heard praying for peaceful India, where Muslims and Hindus could dine together.

The video was shared by his brother. He is heard in the video saying:

अंजुमन मस्जिद के इमाम साद, जिनको कल हिंदुत्व की हिंसक भीड़ ने मार डाला
“Hindu-Muslim baith ke khaye thaali mei
Aisa Hindustan bana de ya Allah”

“Hindu-Muslim baith ke khaye thaali mei
Aisa Hindustan bana de ya Allah”

Imam Saad called for peace and coexistence of Hindu Muslims.

Last night he was killed by Hindu Mob in Anjuman Masjid Gurgaon. pic.twitter.com/XJ0Szm6Uh5

— Meer Faisal (@meerfaisal01) August 1, 2023

“The day will come when walls will be razed down. Hindu and Muslim will eat the meal together. Oh, Allah do realize an India like this”, he is heard singing in the video.

He represents a new generation of Muslim Ulama with strong plural nationalistic loyalties while proudly asserting religious identities.

According to Gurgaon Police Commissioner Kala Ramachandran, around forty people attacked the sleeping people and later set the Masjid on fire. The police so far have made five arrests in this regard.

According to his brother, Imam Saad was supposed to return home that evening. But communal hazard took away the precious life of a youngster who prayed for religious harmony.

How the violence started

A Shobha March was conducted by Bajrang Dal and Viswa Hindu Parishad at Nuh district. The march was to be attended by Monu Manesar, charged with the murder on two Muslims meat vendors in February.

This led to tensions and soon the entire region was engulfed in violence. Later the violence spread to Gurugram and Sohna, where Imam Saad was brutally murdered.

The police are indicted for not taking harsh measures against hatemongering and disturbance to peace through aggressive rallies.

The state’s abject failure to rein in Hindutva mobs is breeding communal violence in the Mewat region.

Mewat region, where Nuh district falls, had reported maximum cow vigilante murders. The BJP government ruling the state is promoting violence without taking strong measures against culprits.

In 2019 Asansol’s Imam Imdadul Rashidi lost his young son to a mob when the area was hit by riots following a Ram Navami procession. The next day, at the funeral, he publicly forbade any retaliation and said that he forgave the assailants. This brought peace to the riot-hit area. Here the Imam looks back at the events and shares his reflections and feelings about it all.

Related:

Nuh Haryana: Who cast the first stone?

Nuh Clashes planned and coordinated, more such violence likely before 2024 Polls: Satyapal Malik

Union MOS Home questions arms allowed in ‘religious’ procession at Nuh, Haryana: Rao Inderjit Singh

The post Viral video shows slain Gurugram Imam’s heartfelt prayers for religious harmony appeared first on SabrangIndia.

This plea in the form of an open letter to the CBCI also strongly suggests that 100 Cardinals/Archbishops/Bishops visit Manipur for at least  two days before June 25 and spotlight the miseries of the people of that state.

The Open Letter (full text below) also highlights “several other pre-mediated attacks, the venomous hate speeches and other forms of violence on the Christians of Madhya Pradesh (especially in Sagar and Jabalpur), in Chhattisgarh (on June 6 a newly professed Catholic nun, her mother and others were falsely arrested from a thanksgiving Mass in the Jashpur Diocese, for apparently ‘offending religious sentiments’) and in several other parts of India; all these take place with a frightening regularity. Nothing happens to the perpetrators of these heinous crimes who do so with impunity.” Father Cedric in this letter states also that “there is sufficient evidence, after painstaking research done by completely objective and professional individuals and groups, that the acts of these perpetrators are motivated, given legitimacy and immunity by the most powerful of the land.”

On Manipur, the letter states that there is “systematic targeting killing of the tribals and Christians, the destruction of Churches and Christian institutions is nothing short of being barbaric; facts and figures speak for themselves. Thousands of people who lived in the hilly areas of Manipur, have fled their homes and lands and taken refuge in temporary shelters. The tribals and Christians of Manipur long for a sustainable peace based on their legitimate and just demands. One does not have to be a rocket- scientist to know and understand why this current violence is taking place and who is behind it!”

Apart from the national media conference, the letter urges that the CBCI call for a National Protest Day in the month of June 2023 to highlight what is happening to the minorities, the Adivasis, the Dalits and the other vulnerable groups of the country. It is time also that the CBCI demands the “immediate removal of Priyank Kanoongo, the President of the National Commission for the Rights of the Child, for targeting Christian institutions and making fabricated and unsubstantiated allegations against Christian personnel”

The Full Text of the letter may be read here:

 Dear Bishops….!

To: Most Rev. Andrews Thazhath, President; to ALL Office-Bearers and ALL Members

The Catholic Bishops’ Conference of India (CBCI)

Your Eminences, Your Excellencies, Your Lordships,

Greetings to each one of you!

This letter is being personally addressed to each one of you; my apologies for doing so through one common email!

A little over three years ago, on February 12, 2020, I wrote a letter to all the Bishops of India (THANKS once again to all those who replied to me). (The longer version has parts of the 2020 letter with extracts from the CBCI General Assembly Statements of 2012, 2014, 2016 & 2018).

 Today, my dear Cardinals and Bishops: the people of India: the excluded and the exploited, the other marginalized and the minorities, particularly the Christians, cry out to you: they need your prophetic voice, they need you to be visible in taking a stand for truth and justice, in being a true and good Shepherd just like Jesus- ready and willing to lay down one’s life!

What is happening in Manipur, since more than a month now, to the tribals and particularly to the Christians there, is a crime against humanity! The systematic targeting killing of the tribals and Christians, the destruction of Churches and Christian institutions is nothing short of being barbaric; facts and figures speak for themselves. Thousands of people who lived in the hilly areas of Manipur, have fled their homes and lands and taken refuge in temporary shelters. The ethnic cleansing that is currently taking place, in complete connivance with those in power draw a striking parallel to the Gujarat Genocide (when Muslims were the victims) which began in February 2002 and which lasted for several months. The tribals and Christians of Manipur long for a sustainable peace based on their legitimate and just demands. One does not have to be a rocket- scientist to know and understand why this current violence is taking place and who is behind it!

There are several other pre-mediated attacks, the venomous hate speeches and other forms of violence on the Christians of Madhya Pradesh (especially in Sagar and Jabalpur), in Chhattisgarh (on 6 June a newly professed Catholic nun, her mother and others were falsely arrested from a thanksgiving Mass in the Jashpur Diocese, for apparently ‘offending religious sentiments’) and in several other parts of India; all these take place with a frightening regularity. Nothing happens to the perpetrators of these heinous crimes who do so with impunity. There is sufficient evidence, after painstaking research done by completely objective and professional individuals and groups, that the acts of these perpetrators are motivated, given legitimacy and immunity by the most powerful of the land. This is certainly no ‘State Secret’! In several cases, the victims are made the ‘criminals’, have false cases foisted on them and are even incarcerated; examples are plenty.

Besides there are many other instances today of how the pluralistic and democratic fabric of the country is being destroyed; of how the fundamentals of our Constitution (which are also values enshrined in the Gospel of Jesus) are being trampled upon; of anti-people policies and legislation which effectively cater to a small privileged section of society. We are all aware of how the poor and marginalized are denied their legitimate rights; of how the environment and our fragile eco-systems are being pillaged for the profiteering of a few; of how minorities are being denigrated, demonized and being discriminated against. Above all, of how corruption and crony capitalism is throttling the nation. The list is endless indeed!

We humbly have to admit, that despite the Synodal process which is underway, the Church in India is by and large still hierarchical, patriarchal and clerical. Therefore, in view of the above, I am writing this letter with great pain, to you my dear Bishops, to ACT NOW, before it is too late! Certainly, we all must pray and without ceasing; but Jesus also reminds us that “not all who say Lord, Lord….”. We are all intelligent enough to DO what we are expected to do. Unfortunately, your Collective Silence, Screams! Many wonder why! Thankfully, some Bishops, some Catholic religious leaders and also some laity, have shown prophetic courage by taking visible and vocal stands on critical issues including the violence in Manipur! There is no doubt about that: once certainly needs to salute them and particularly for risking their lives in the face of much hostility!

Here are some suggestions (even if they sound preposterous) which may help restore the confidence of the people in the hierarchy, may help in bringing back some peace to the suffering people of Manipur and hopefully, may also address some of the systemic issues which plague the nation:

1. Call a Media Conference immediately: this has to be done in the National Capital Delhi and also simultaneously in every State Capital. The Media Conference in the Capital must be addressed by the CBCI Office bearers. The demands should include:
2. a) restoration of peace in Manipur immediately;
3. b) safe return of all tribals/Christians ousted from their land and homes;
4. c) adequate monetary compensation for rebuilding homes, Churches, institutions destroyed;
5. d) book and punish all responsible for the violence (even if they have powerful connections)
6. As many as possible of you (even 100!) Cardinals/Archbishops/Bishops go to Manipur – for at least two days before 25 June. Invite Christian Leaders of other denominations to join you. Stay in the midst of those who are internally displaced; as Pope Francis constantly reminds us “smell of the sheep”; after all, Jesus was born in a stable and died on the cross. Your presence in the midst of the suffering people will send a strong message to all

iii.            Organise a National Protest Day in this month of June– to highlight what is happening to the minorities, the Adivasis, the Dalits and the other vulnerable groups of the country. Have a huge gathering in a public maidan in New Delhi – with as many Bishops as possible and people coming from all over the country.  Request other civil society groups. /Movements to join in; On this National Protest Day – let there also be public protests in all Dioceses of the country.

1. Demand the immediate removal of Priyank Kanoongo, the President of the National Commission for the Rights of the Child, for targeting Christian institutions and making fabricated and unsubstantiated allegations against Christian personnel

Dear Bishops, it is important that you act now with decisiveness and with cohesiveness; it will go a long way in addressing some of the critical issues of today! Hobnobbing with those who rule us today, may bring ‘some token and temporary promises’; but in the long-run however, there will be serious repercussions and irretrievable damage done both to the Church and to the secular, democratic character of our country! Please do not be fooled! (The longer version has quotes from Pope Francis’ ‘Evangelii Gaudium’ and ‘Fratelli Tutti’ which asks her to be engaged in the grim realities of today and when needed to raise prophetic voices) The directions from the Holy Father are clear… why do we fight shy of ensuring their implementation? There is much more to be written but I will stop here, once again making that plea which I made at the beginning: dear Bishops, please be Shepherds responding to the cries of the suffering people now. We all need to be reminded of those immortal words of German Pastor Martin Niemoller, “Then they came for me, and there was no one left, to speak out for me!”  Speak out now collectively and individually; speak out strongly for our suffering sisters and brothers!

Assuring you of my prayers for you, dear Bishops, I crave your blessings and prayers. I also look forward to your response to this letter. Thanks, in anticipation! Yours in Him,

 Fr. Cedric Prakash SJ

 (This is however, an ABRIDGED version of the much longer letter)

Related:

‘Abide With Me’ will Stay Forever!

Bashing Christians in India

Wider “WE” is Witness!

The post Bishops of India must protest & speak out for peace, against injustices in Manipur & India: Jesuit priest appeared first on SabrangIndia.

AHMEDABAD:  A dargah located in Punagam, Surat district of Gujarat has drawn attention as a symbol of Hindu-Muslim unity. Despite the absence of Muslims in the vicinity, Hindus have been preserving the dargah for generations, as reported by The New Indian Express. During the 2002 communal riots, the Hindu community came together to protect the dargah from being destroyed. Recently, the local community took it upon themselves to renovate the shrine. The Halapati community of Pir Paliya in Puna village, Surat district, have thus maintained a unique illustration of unity over the years. 

Parivn Rathod, the caretaker of the dargah, recently spoke to the media and stated, “Misri Pirbaba Dargah was originally constructed by Muslims residing in Pir Paliya, but after the Babri Masjid riots in 1992-93, these families relocated. Subsequently, some troublemakers attempted to destroy the dargah, but the local Hindu families came together and prevented them from doing so. Ever since, only the Hindu families living in Pir Paliya have been maintaining and worshiping at the dargah for nearly 30 years.” This act represents not only a demonstration of lived tolerance and unity, but also reflects the syncretic traditions in South Asia, where dargahs are visited by both Muslims and non-Muslims. 

Over the past two years, both Muslims and local families have begun visiting the dargah. The Hindu families also provide free tea, water, and food to the Muslim visitors. In response to the dargah’s dilapidated state, the local community worked to restore it to its original form. Manoj Rathore stated, “Some individuals attempted to remove the shrine previously. A dead pig was even dumped here, but the locals filed a police complaint and the dargah was granted police protection.” A senior citizen, Jayanti Rathod, expressed, “For us, Ram and Rahim are one and the same. We have no issues with either the saffron or green colour.”

What is a dargah?

A dargah, derived from Persian, is a memorial or tomb constructed above the resting place of a respected religious leader, such as a Sufi saint or dervish. Ziyarat, a term for religious visits and pilgrimages, is commonly performed at the shrine. In some regions and cultures, dargahs are linked to Sufi khanqah (eating and gathering spaces) or hospices. The site typically includes a mosque, gathering rooms, madrassas (Islamic religious schools), teacher or caretaker housing, hospitals, and buildings for community use. 

The same type of structure, with the same social significance and sites for similar rituals, is referred to as maqam in the Arabic speaking world. A dargah is considered to be the place where saints meditated and prayed, their spiritual home. A shrine is a modern building that often includes a dargah, but not always.

The word “dargah” is derived from Persian and means “doorway” or “threshold.” The word is composed of “dar,” meaning “door” or “gate,” and “gah,” meaning “place.” It may have a connection to the Arabic word “darajah,” which means “stature, prestige, dignity, order, place,” or “status, position, rank, echelon, class.” Some Sufis and Muslims believe that dargahs are portals through which they can ask for the intercession and blessings of the deceased saint (using tawassul or dawat-e qaboor). Others view dargahs as less important and simply visit as a way of paying respects to pious individuals or seeking spiritual benefits. 

However, the dargah is a central concept in Islamic Sufism and holds great significance for Sufi followers. Many Muslims believe that their prayers are answered or their wishes are granted after offering prayer or service at a dargah of the saint they follow. Devotees tie threads of mannat (meaning “grace, favour, praise” in Persian) as a symbol of their request or gratitude.)[1] at such dargahs and contribute for langar (large community meals). They also pray at dargahs. Dargahs dotted the landscape of Punjab even before the partition of the Indian subcontinent. Large communities of non-Muslims traditionally worship at Dargahs.[2]

Through time, musical performances by dervishes and sheikhs at these shrines in front of the devout, often spontaneous or during Urs celebrations, gave rise to musical styles such as Qawwali and Kafi. In these genres, Sufi poetry is accompanied by music and sung as an offering to a murshid, a type of Sufi spiritual mentor. Presently, they have become a popular form of music and community devotional entertainment throughout South Asia [3], with exponents like Iqbal Bano, Nusrat Fateh Ali Khan and Abida Parveen taking their music to various parts of the world.[4] Rabi Ray is another such from the younger generation.

Dargahs and the Right Wing

Sabrangindia and its original monthly publication Communalism Combat has for a long while tracked the vibrant collective cultural worship and dargahs and also documented and analysed how this has been a target of both the Hindu(tva) and Muslim right wing^[5]. The April 199 cover story of Communalism Combat, documented this tendency illustrated by the attack and takeover of the Baba Boudhangiri shrine in Chikmaglur, Karnataka and the Haji Malang shrine in Kalyan, Maharashtra even before^[6]. Thereafter, Sabrangindia has documented in detail the attack on the Pirana Dargah outside Ahmedabad in Gujarat.

Few people from both sides of the religious divide (especially the hardliners) are aware of the rich connections between Prophet Mohammed and India.^[7] For example, this reference from CC is informative: The fact that Arab literature is full or references to India — Indian weaponry, textiles, and spices. That there was a lot of interaction, and travel between Indians and Arabs and that Prophet Mohammed had even named his first daughter Hind. Within 30 years of the Prophet’s death, there were small Indian settlements near Mecca and Medina. One such colony was called Arz–ul–Hind. Indian arts, philosophy, even mathematics — which in Arabic is called hindusa since it originated in India — were an integral part of the Arab world. At the time of the Islamic invasions, the Sufis, true followers of the Prophet, kept themselves aloof from the rulers –who happened to be Muslims –and their courts. They were essentially saints among the people. They knew that the ways of “rulership” and the “path of Islam” did not match. The religion of rulers has its power in their throne. The ruler does not worship God, only his own throne. CC records, “Hazrat Nizamuddin Auliya followed this practice of aloofness so strictly that Badshah Jalaluddin Khilji decided to don a disguise to meet him. But the Hazrat’s follower Amir Khusrau warned the Hazrat of Khilji’s impending visit, and Hazrat Nizamuddin left Delhi on that day. He said: “There are two doors in my house. If the Badshah enters from one, I will leave from the other.” But for the ordinary people, those doors were open day and night.”

The transcripts of a creative rendering, Sufi Way, a six-part television serial by film–maker Gopal Sharman and theatre activist wife, Jalabala Vaidya was reproduced by Communalism Combat (April 1999) “” The rulers had many Sufis killed. During the reign of the cruel despot Mohammed Tughlak, terrible atrocities were performed on Hazrat Chirag–e–Delhi. They even pierced his neck and threaded a rope through it to drag him to the court when he refused to answer the Badshah’s summons. They wanted to forcibly take Hazrat Chirag–e–Delhi to Sind were the Badshah was dying, but the king died before they reached Sind. When we talk of the mystic tradition of the Sufis, two words come to mind. These are khanqah and dargah. The khanqah is the place where the living Pir or Fakir resides and worships. When he passes away, the place becomes a dargah. Khanqah means a place of worship.”

Dargahs abound throughout the non-Arab Muslim world

Sufi shrines can be found in various Muslim communities globally and are known by different names. The term “dargah” is frequently used in the Persian-influenced Islamic world, particularly in Iran, Turkey, and South Asia.

In South Asia, dargahs are often the location for festivals (milad) held in commemoration of the deceased saint on the anniversary of their passing (urs).

The shrine is lit up with candles or strings of electric lights at this time.[8] In South Asia, dargahs have been inter-faith gathering places since medieval times, for example, the Ajmer Sharif Dargah was a meeting place for both Hindus and Muslims to pay their respects to the revered Saint Mu’in al-Din Chishti.

In China, according to Wikipedia, the term “gongbei” is typically used to refer to shrine complexes centred around a Sufi saint’s tomb. [8]

[1] The large sea side bungalow of Indian icon, Shahrukh Khan is named Mannat

[2] Snehi, Yogesh (October 2013). “Replicating Memory, Creating Images: Pirs and Dargahs in Popular Art and Media of Contemporary East Punjab”. Retrieved 2020-06-07

[3] Kafi South Asian folklore: an encyclopedia : Afghanistan, Bangladesh, India, Nepal, Pakistan, Sri Lanka, by Peter J. Claus, Sarah Diamond, Margaret Ann Mills. Taylor & Francis, 2003. ISBN 0-415-93919-4. p. 317.

[4] Kafi Crossing boundaries, by Geeti Sen. Orient Blackswan, 1998. ISBN 8125013415. p. 133.

[5] https://sabrang.com/cc/comold/april99/cover2.htm:  A concerted attempt is now being made at the mass level to spread a very puritanical and insular version of Islam through tabligh (religious propagation). The Tablighi Jamaats are particularly active in parts of rural India. In Maharashtra, a systematic attempt is being made to establish the movement in small and semi-urban towns.

[6] Baba Abdur Rehman Malang has been buried here. Malang was a Sufi saint who came to India in the 12th century AD from the middle east

[7] https://sabrang.com/cc/comold/april99/cover5.htm

[8] Some references from Communalism Combat, Sabrangindia, others from from Wikipedia

Related:

Everyday Harmony: Muslim family offers land for Shivpuran Katha in Maharashtra

Everyday Harmony: Muslim man risks life to save a Hindu girl from drowning in Madhya Pradesh

J&K: Muslims take part in last rites of Sikh man in village

Tales of love: Choosing humanity over religion in 2022

Everyday Harmony: Migrant Worker, Ambulance Driver, Agniveer – Meet The Heroes Of Morbi

Everyday Harmony: Members Of Ganpati Visarjan Procession Pay Respect To Mosque

Everyday Harmony: Muslims Donate To Renovate Hindu Temple In Gujarat

Everyday Harmony: Durga Puja In Ayodhya Organised By A Muslim Man

Everyday Harmony: Hindus, Muslims Together Celebrate Durga Puja In Assam’s Sivasagar

The post Gujarat 1992: Hindus who saved a dargah in Surat appeared first on SabrangIndia.

#Hum Hindu Hain #Hum Mussalman Hain #Hum Christian Hain

#Hum Baudh Hain # Hum Sikh Hain #Hum Parsi Hain #Hum Jain Hain

#Hum Yehudi Hain

To all our fellow citizens, sisters and brothers and others of all faiths, orientations, ethnicities, creeds, languages,

This message comes to you from many of us who want you to know that we too will join you in celebrating the Birth of Jesus on Christmas Day. We are saddened to read of anti national elements, who are leading mobs to attack houses of worship, and people who follow a certain faith across the country. The attacks on Churches and Pastors, be it in Karnataka or elsewhere,  is against the true spirit and idea of India.

Let us remember the Preamble of the Constitution of India that assures us of Justice,

Liberty of thought, belief, faith, expression, and worship

Equality and Fraternity

Never forget Article 25 of the Indian Constitution

“all persons are equally entitled to freedom of conscience and the right to freely profess, practice, and propagate religion subject to public order and health.”

Please celebrate Christmas 2021 in  your homes, your neighbourhoods, with friends and neighbours, light up a star – or a Xmas tree – and share the spirit of service, love and forgiveness – whether or not you follow the Christian faith.

This land is your land – this land is my land – it belongs to us –  the people of India – who have respected and celebrated festivals and beliefs of every religion and culture over centuries. Let us keep it that way ….

Vasudaiva Kutambakkam – the world is one family!

Ramu and Lalita Ramdas – Alibag Maharashtra

The post A Christmas Message for We the People appeared first on SabrangIndia.

Gandhi spent the last year of his life trying to quell communal violence

This year we celebrate 150 years of Mahatma Gandhi. Organisations are planning functions, memorials, and marches in his honour across not just India but the entire world. At the same time, subtle efforts to subvert his message and redirect even his title of “Father of the Nation” are under play in contemporary India. His greatest legacy has beenof Ahimsa (non-violence) and communal harmony, the cause which he ultimately lost his life to.

Do young Indians remember his efforts towards the same after the Independence of India was achieved?

He preached “Ahimsa”(non-violence) throughout the Independence movement and it was this brand of seeking justice that made him revered by Indians and feared by British colonisers. In a cruel twist of irony, he met a violent death. But even before his assassination, the Mahatma had repeatedly voiced how he did not want to live anymore because his teachings of Ahimsa had been disregarded by his own people who indulged in widespread violence before and during Partition.

On October 2, 1947, he is quoted to have said,

‘‘मेरे लिए तो आज मातम मनाने का दिन है। मैं आज तक जिन्दा पड़ा हूं। इस पर मुझ को खुद आश्चर्य होता है, शर्म लगती है, मैं वही शख्स हूं कि जिसकी जुबान से एक चीज निकलती थी कि ऐसे करो तो करोड़ों उसको मानते थे। पर आज तो मेरी कोई सुनता नहीं हैं। मैं कहूं कि तुम ऐसा करो, ‘नहीं, ऐसा नहीं करेंगे’ ऐसा कहते हैं।… ऐसी हालत में हिन्दुस्तान में मेरे लिए जगह कहां है और मैं उसमें जिन्दा रह कर क्या करूंगा ? आज मेरे से 125 वर्ष की बात छूट गई है। 100 वर्ष की भी छूट गई है और 90 वर्ष की भी। आज मैं 79 वर्ष में तो पहुंच जाता हूं, लेकिन वह भी मुझको चुभता है।’’

(“Today is a day of mourning for me. The fact that I am still alive surprises and embarrasses me. I am the same person whose words were followed by crores of people, but now, no one listens to me. If I ask them to do something, they say, no, we will not do this. In such circumstances, where is my place in Hindustan and what will I gain by remaining alive? I used to say I want to live till the age of 125, but I have given that up now, not even 100, not even 90, today I have reached 79 years of age and even this hurts me.”)

In the lead up to agreements about Partition and Independence between Indian leaders and British authorities, rifts were evident between the extreme “Hindu” and “Muslim” factions. Sensing that political leaders were ready to risk civil war in the pursuit of power, Gandhi distanced himself from the negotiations that commenced in 1946. He called the planned Partition “vivisection of India” and set off to Naokhali in East Bengal (present day Bangladesh) where riots had erupted in mid-1947 following the proclamation of impending Partition. He walked from village to village nursing, consoling, and appealing for peace.

He travelled back to Delhi due to appeals from the British Viceroy seeking his advice on how to stop the killings, he soon realised it was a charade and that the administration was not interested in taking steps to ensure peace. He decided to leave Delhi and return to Noakhali where he was needed and listened to. Before reaching Noakhali, his train stopped at Calcutta (modern day Kolkata) and he was greeted by crowds of Muslims who were pleading with him to stay on, in Calcutta.

The Muslim minority there feared that the transfer of power to a “Hindu Congress” government in West Bengal would revive riots that had started a year ago, on August 16, 1946, after the proclamation of “Direct Action Day” by Mohammad Ali Jinnah, president of the Muslim League. The man most widely blamed for the violent riots that followed Direct Action Day was Bengal’s Muslim League,chief minister, Huseyn Shaheed Suhrawardy who had given the police, a “holiday” to celebrate Direct Action Day which rendered the people unprotected when mobs broke out. The British Army, coldly inactive despite being present, was equally to blame for its inaction during the riots.

Suhrawardy was stripped of Calcutta’s chief ministership. He even had to give up his dream of presiding over an independent nation of Bengal—Bangladesh—a new nation state he had lobbied hard to have carved out of the Eastern quarter of British India by integrating the Hindu majority West Bengal and Muslim majority East Pakistan into a single unified land of Bengali speakers, whose language and culture would transcend any differences of religious doctrine or practice.

When the crowds of Muslims requested Gandhi to stay in Calcutta in August 1947, he agreed on one condition, that he and Suhrawardy would live under the same roof, so that they could appeal to Muslims and Hindus alike to live in peace.

“Adversity makes strange bed-fellows,” Gandhi told his prayer meeting in Calcuttaon August 11, 1947. He moved into the abandoned Hydari House with Suhrawardy. This symbolic gesture was intended to demonstrate forgiveness and communal harmony to Calcutta‘s angry and fearful Hindus and Muslims. When Hindu mobs tried to break into the house asking why the Mahatma was siding with Muslims, he answered, “I have come here to serve not only Muslims but Hindus. You can obstruct my work, even kill me. I won’t invoke the help of the police. You can prevent me from leaving this house, but what is the use of your dubbing me an enemy of the Hindus? I will not accept the label.” The Mahatma then asked them what good it would do now to “avenge” the wrongs committed in 1946.

On August 14, 1947, Gandhi had a discussion with angry Hindu youth –even a young couple who had lost a son to bitter communal hatred—and, by evening, he had won their hearts and minds. When questioned in anguish by these young parents on how they could overcome their feelings of anger and grief at their young son’s killings, he said, “adopt a Muslim child, the same age as your lost son. Bring him up as a Muslim. In these acts let your feelings of bitterness and revenge dissolve into ultimate forgiveness and compassion. Remember your son in your adopted son.”

An estimated ten thousand people gathered to hear Gandhi’s prayer that evening. “If the flames of communal strife envelop the whole country,” Gandhi asked, “how can our newborn freedom survive?”

When the moment of freedom did arriveon August 15, 1947, he awoke at 2 a.m.in Calcutta, having slept through Nehru’s “Tryst with Destiny” speech at midnight. He was not in Delhi on the very eve of India’s Independence even as political leaders in Delhi called him the architect of Indian Independence and hailed him as “Father of the Nation”. He knew his work to bring about communal peace was more important.

He was already planning to go to West Pakistan to make a final pilgrimage to bring an end to the violence against Hindus and Sikhs. As we know, it was not to be. He was assassinated a few months later, and now, 150 years after he was born, his ideologies of Ahimsa and Communal Harmony seem to be dying a slow death too.

This Gandhi Jayanti, as we participate in functions and memorials, as we undertake activities like Swachchta Abhiyan in his honour, let us remember that the greatest way to honour him is to practice Ahimsa and honour the cause he died for- PEACE and COMMUNAL HARMONY.
 
Note: With thanks to Nitin Thakur, Asst. Editor TV9 Bharatvarsh, for valuable inputs.

References:

1. Gandhi: Ek Asambhav Sambhavna –by Sudhir Chandra
2. Gandhi’s Passion: The Life and Legacy of Mahatma Gandhi –by Stanley Wolpert
3. Nitin Thakur Page

 
Related articles:

1. Gandhi’s contribution to Communal Harmony
2. An Essay for Our Times: Diversity and Indian Nationalism
3. Right to Analyse Gandhi and Appraise Godse

The post 150 years of Gandhi: A legacy of Ahimsa and Communal Peace appeared first on SabrangIndia.

 
This Sunday, March 3, men and women across countries, cultures and demography will come together to support a citizen-led initiative and appeal for peace. The Global StandOut For Peace in South Asia is a show of solidarity across nationalities, time zones and borders.
 
The event was initially started by Indian and Pakistani nationals who want their countries to share good neighbourly relations and resolve issues through dialogue. The organizers have extended an open invitation to peace activists everywhere to join from wherever in the world they may be and raise their voice and awareness about the need for peace. The activists also will show solidarity against violence and bigotry of any kind.
 
As India and Pakistan continue their hostilities, there is also a rallying call across the globe to say no to war. Peace activists around the world have come together to address the rising tensions between the South Asian neighbours. They said that the tensions between nuclear-armed India and Pakistan have held the region hostage for too long.
 
In India, Mumbai, Delhi and Kolkata have registered their participation for the event. The 2020 Walk For The Future event will happen on March 2 at 4 pm at Shivaji Park, Mumbai. Performers, artists, writers, actors, and directors from the city will be a part of the performance parade and speak about how there is no place for hate in a democracy. It will be a choreographed parade of over 1000 performers.
 
On March 3, Sunday, the event will be organized at Iran Society, Kolkata at 5 pm. Delhi will host two events on Sunday as well. Youth for Peace International will host one at Youth Alliance office in Lajpat Nagar, New Delhi from 10 am to 6 pm. Artists Unite will host an event at Red Fort on the same day at 8 pm.
 
A meeting was held by Citizens Against War, a joint initiative by PIPFPD and Delhi Solidarity Group. It was joined by organisations, teachers, artists, professionals, young activists from Delhi’s urban groups, writers and academia, filmmakers, Trade unions, people’s movements representatives, and so on. They gave a call for a human chain for peace on March 4 at 3.30pm, from Connaught Place through Parliament Street (point of assembly Jantar Mantar corner on Sansad Marg).
 
They also vowed to hold a joint public meeting series between India, Kashmir and Pakistan to be initiated from the  March 11, in consultation with friends and organising from Kashmir add Pakistan, to initiate a people’s process for peace, as a regular programme. They also discussed to arrange a Skype call between three sets of panellists, one group being in Delhi, to be telecast live for the public.
 
A procession of around 150 people, comprising a number of civil society organisations, demonstrated in front of the Karachi Press Club on Feb 28, Thursday afternoon, urging both India and Pakistan to refrain from an armed clash and to replace the jingoistic threats with constructive dialogue and negotiations.
 
The StandOut will take place in various cities in the USA, UK, India and Pakistan so far. People in other places are welcome to join. Confirmed locations where the event will take place on Sunday include Washington, D.C. (Dupont Circle, 3 pm), Boston (MIT main entrance, 4:30 pm), London (Tavistock Square, 2 pm), New York (Peace Fountain, 110th Street, 2-3 pm), Dallas (Al Markaz restaurant, 12 noon), Michigan (22575, Ann Harbor Tri, Dearborn Heights, 6 pm), Lahore (Press Club at 4 pm), Delhi (Red Fort, 8 pm), Kolkata (Iran Society, 5 pm), Dublin (the Spire, 3 pm), Karachi, (Beach Luxury Hotel, 6 pm), Los Angeles, (Pasadena Public Library, 2:30- 4:30 pm), Providence, RI (Brown University, Faunce Steps, 12 noon – March 4).
 
Peace groups that are supporting the initiative include the Pakistan-India People’s Forum for Peace and Democracy (PIPFPD), Aman ki Asha and Aaghaz-e-Dosti. Other supporters include the South Asia Solidarity Group, Artists Unite, student organizations at MIT, Columbia University, George Washington University, SOAS (London), SAIS (John Hopkins University), Brown University and several human right advocates around the world, the release said.
 
The list is being updated and more information can be found here.
 
“Those who’d like to join an event but unable to do so for any reason are invited to get together with friends sometime on Sunday, 3 March. Carry signs of support in a public space or landmark, then take a picture and share it with the hashtags: #NoWar #SayNoToWar #iStandForPeace #iStandAgainstWar #PeaceInSouthAsia #GlobalStandOutForPeace. You are welcome to include slogans like “I am Indian and I stand with Pakistani peacemongers” or “I am Pakistani and I stand with Indian peacemongers,” they wrote in their release.
 

The post #SayNoToWar in South Asia, take part in the Global StandOut for peace appeared first on SabrangIndia.

In a passionately penned letter to President Ramnath Kovind, in the aftermath of the Pulwama massacre, Admiral Ramdas, former chief of the Indian Navy has urged restraint and sagacity in dealing with the aftermath.  Recognising that there is anger after the loss of over ‘forty precious lives’ of the jawans,  he has deplored the attacks on innocent Kashmiris all over India. In the strongest terms he has condemned the war hysteria being whipped up by television channels especially the ‘war hysteria’ against Kashmiris our own people.
 
Appealing to the Indian President as Head of the Nation and Supreme Commander of the Armed Forces, he has stated in no uncertain terms that we cannot afford a war. ” It is imperative that the situation should not be allowed to escalate into greater hostilities which it might not always be possible to contain. As the Supreme Commander, you must caution our own leaders about the very real dangers of the present standoff escalating into a war situation – and quickly going beyond a conventional engagement – given that both India and Pakistan are two nuclear armed countries.”
 
The entire test of the letter may be read here. It was despatched to the Rashtrapati Bhavan four days ago and is being made public now. Two days ago, at a meeting held by Citizens for Justice and Peace (CJP) and Indian Muslims for Secular democracy (IMSD) in Mumbai Admiral Ramdas had, similarly called for both justice and peace.
 
Dear Shri Kovind ji,
This is Admiral Ramdas –‐ former Chief of the Naval Staff, writing to you yet again – this time on the tragic deaths of Central Reserve Police Force (CRPF) Jawans in the IED attack on their
convoy in Pulwama on Feb 14th 2019 and subsequent events. Over forty precious lives, belonging to the CRPF were lost in the service of the Nation on February 14, 2019. This was indeed a despicable act, and a tragic event, and those guilty must be punished.

While the event has understandably evoked strong and angry reactions from every corner of the country and all sections of the people, it is also clear that such an event should never have happened on such an important strategic highway, especially in view of some reports that speak of there having been some intelligence reports to this effect in possession of the police and Intelligence agencies.

It is reported that this attack was planned and executed by the Jaish e Mohammed [JEM].There are questions as to how and why a lone vehicle packed with RDX was able to penetrate a convoy and wreak such havoc, these and many more questions will no doubt be the subject of internal inquiries both by the CRPF and other agencies of the State. As a former head of the Navy and Chairman of the Chiefs of Staff Committee, and also someone who, after retirement in 1993 has devoted most of his time in the pursuit of peace with Pakistan by pushing for a people to people dialogue, my concerns, are listed below.
 
1. We must resolve the Kashmir problem through dialogue which must involve all three partners to the dispute – namely, the people of J&K, India and Pakistan. This is a position I have advocated for several decades now – after having studied the intractable nature of what is popularly called the K word, but which has continued to extract a heavy toll on both countries and above all on the suffering of the unfortunate people of Jammu and Kashmir.
 
We continue to proclaim that they are an integral part of India. If indeed that is so, then they must be treated as such, as equal citizens –‐ be they in Jammu, the Valley or in Ladakh . Had we done that we would have been less likely to see the levels of alienation, especially of young people.
 
2. If both countries are willing to engage each other on the Kartarpora corridor – then why not on the LOC, and other core concerns around Jammu and Kashmir (J&K). The sooner we make it known that we are open to dialogue with all stakeholders and begin this process in all seriousness and sincerity, the more likely we are to make some headway with the people in J&K.
 
3. If a young Adil can blow himself up in the cause of freedom, Aazadi or the long promised autonomy for Kashmir, it is the strongest indicator yet of the levels of anger and alienation that the youth of the state are experiencing today. No amount of force as part of the avowedly “muscular” Kashmir policy can quell this. We must act now and sit across the table and have an honest dialogue with all parties concerned. It might already be too late.
 
4. The most serious fallout of this attack on our jawans in Awantipora has been the unprecedented outbreak of harassment, mob violence, attacks, insults and abuse levelled at many Kashmiris across the country. Soon this might spill over to Muslims across India. We CANNOT allow this to continue and spread with dire consequences which are hard to assess.
 
5. The only solution is political and not military. And a political solution must involve a genuine and continuous dialogue with the people of Kashmir – including dissidents and separatists; the Govt of Pakistan and the Govt of India.
 
WHAT CAN BE DONE – IMMEDIATELY
 In your capacity as the Head of State and our Supreme Commander, and the oath you have taken to uphold the Constitution, I urge you to take steps as outlined below, which is entirely within your command, and a part of your duty and responsibility:–‐
 
a. It is imperative that the situation should not be allowed to escalate into greater hostilities which it might not always be possible to contain. As the Supreme Commander, you must caution our own leaders about the very real dangers of the present standoff escalating into a war situation – and quickly going beyond a conventional engagement – given that both India and Pakistan are two nuclear armed countries.
 
b. The decisions on next steps must be taken with due diligence, and weighing all the options and their implications . We cannot allow the hysterical media anchors and social media anger to influence or pressurise decisions at the highest level. The atmosphere at present is by no means conducive to decisions being taken in a calm and considered manner – with emotions and reactions being inflamed and incited in an often deliberate and irresponsible manner.
 
c. Let India take the high moral ground by declaring an unconditional Hold Fire – pending detailed enquiries into the attack on the convoy in Pulwama . This way we will ensure that the facts are investigated, and the truth behind the attack be established without delay. I am sure that this will have a salutary effect and ensure seamless actions further ahead.
 
d. We must immediately put a halt to the terrible media war being waged on innocent Kashmiris who are going about their business quietly in towns and cities across the country . This message must come from the highest level – and the Honorable Prime Minister must be advised that he can halt this current backlash in minutes if he so chooses, by issuing stern and clear warnings against any violence and threats and harassment against citizens – be they Kashmiri or indeed Muslim citizens. , through every channel, cadre and social media. To avoid aggravating the present situation of fear and insecurity and preventing further bloodshed, action on this must be taken with utmost speed.
 
e. Enable an impartial and independent Judicial Enquiry . This group should comprise serving judges of the Supreme court.
 
The Nation as a whole seems to be going through a lot of uncertainties especially about the threats of retaliation. Such posturing, especially between two nuclear armed states, is highly risky. This time around we may not be able to contain this to the conventional type of warfare. The situation is even more delicate given the impending elections, communal disturbances and fears of breakdown of law and order.
 
We must not allow any of the above to happen. We have a lot of strategic and human interests in (J&K) and the country as a whole and we must protect both these. This can only happen by winning the hearts and minds of the people , especially of Jammu & Kashmir. Let us remember that Military Force can never erase an “IDEA”. We need to do some serious reflection of our own policies and conduct these past 70 years.

With regards
Yours sincerely
L.Ramdas
P.S. Admiral Ramdas held his position with the forces with distinction.  He has been awarded the prestigious PVSM, AVSM, VrC, VSM Medals of Honour for Bravery besides also being a Magsaysay Awardee for Peace
 

The post ‘India Must Call for ‘Hold Fire’, Stop TV Channel Hysteria Immediately’ appeared first on SabrangIndia.

Image: PTI
 
I went to participate in a candlelight event paying homage to Dr. B.R. Ambedkar’s statue on February 16, two days after the dastardly terrorist act in Pulwama, Jammu and Kashmir, in which about 44 Central Reserve Police Force personnel were killed.
 
The event was organised by about 200 Dalit students on Hazratganj main crossing in Lucknow. The condolence meeting by Dalits students was sombre and no slogans were raised. At the neighbouring Mahatma Gandhi statue, a smaller number of nationalist groups of different shades were crying hoarse and shouting anti-Pakistan slogans, a sight that may have made Gandhi cringe.
 
The crucial question that arises is that why do such terrorist attacks continue to take place, if the Indian government, as claimed by the Prime Minister, has already given a fitting reply to Pakistan after the Uri terrorist attack in the form of a surgical strike? There is a clamour among the Hindutva hardliners for a stronger surgical strike. If the 2016 surgical strike has not deterred Pakistan based terror groups or the Pakistani Army, what is the guarantee that a fresh one will? And how many surgical strikes are issued before it triggers a full-fledged war? And who knows when the war will degenerate into a nuclear one? In fact, the Government of India’s hard-line position against Pakistan and refusal for dialogue has made the situation worse.
 
While in Afghanistan the United States prepares to pull out its troops, India has been left in the cold. Donald Trump, who till now had adopted a reprimanding attitude towards Pakistan for giving shelter to terrorist organisations, has now realised their importance in brokering a peace deal with the Taliban. Now he ridicules Narendra Modi as someone who tells him that India has built a library, undermining the Parliament building made by previous Indian governments in Kabul. Meanwhile, Narendra Modi, who did not spare any international forums to demand isolation of Pakistan for its role in promoting terror, failed to convince even one important nation. China blocked the Indian attempt at United Nations to declare Jaish-e-Mohammad chief Masood Azhar, the man behind the 2001 Parliament attack and also behind the recent Pulwama incident, to be named a global terrorist. Russia, which was considered close to India, is now building a military partnership with Pakistan.
 
The Indian government, like in past terrorist attacks, continues to blame Pakistan for the Pulwama terrorist attack. Can the Pakistani government be held responsible for JeM’s act? India thinks so, but the rest of the world doesn’t agree with this point of view. Will Pakistani government risk supporting such an attack on India when it is just about to host US-Taliban talks in Islamabad and is happy to be back in the good books of US? It desperately needs the US financial help to sustain its security apparatus.
 
India must realise that the victim card it plays is not isolating Pakistan but is increasingly making India helpless. In no position to launch a full-fledged war because of the impending danger of the use of nuclear weapons, it is in India’s interest to buy peace with Pakistan and restore normalcy in Kashmir.
 
Facing marginalisation in Afghanistan peace talks, Indian government through its Army chief Bipin Rawat has signalled that it is willing to talk to the Taliban. This same government refuses to engage with the elected government of Pakistan, has failed to work out a coalition in J&K with People’s Democratic Party and does not acknowledge the presence of All Parties Hurriyat Conference, which possibly has more hold on people than any political party there.
 
In fact, it questioned Pakistani Foreign Minister Shah Mehmood Qureshi for having had telephonic talks with Hurriyat leaders recently. It doesn’t believe in dialogue and doesn’t want anybody else to dialogue with anybody else. This holier than thou attitude has played havoc with people of J&K.
 
If the Indian government has no qualm about talking to the Taliban then it should reconsider its position on avoiding dialogue with Pakistan and Kashmiri political actors. Imran Khan has pre-empted India by taking the Kartarpur Corridor initiative forcing it to cooperate as the Indian government cannot afford to hurt religious sentiments of the Sikh community. It should initiate a full-fledged dialogue process at the highest level. It cannot hope to have a better combination than Imran Khan and Shah Mehmood Qureshi at the helm of affairs in Pakistan. It is a pity that there are attempts to cow down Navjot Singh Sidhu for advocating dialogue with Pakistan, who seems to be the only Indian politician who is trying to inject some sanity in the otherwise virulent atmosphere created in the country in the name of nationalist politics.
 
To restore peace in J&K, the Indian government must engage Hurriyat leaders, pave the way for State elections, possibly along with General elections, and help in the formation of the next elected government. But most importantly, the army and para-military forces have to be pulled out from inside Kashmir. The Indian government has to trust the J&K government to run its own affairs with the help of local police to control law and order situations like in other states. Army’s role should be limited to protecting borders only. Armed Forces Special Powers Act (AFSPA) must be given a silent burial, vocal demand for which was made by Omar Abdullah when he was serving as Chief Minister.
 
In essence, until the Indian government stops treating Kashmir like its colony, peace is unlikely to return to the valley. No government can use pellet guns on its own people.
 
We have moved away from the Gandhian values, especially in the current regime headed by Narendra Modi who doesn’t visualise Gandhi’s role beyond the sanitation campaign. And we have to rely on our Constitution to bring back normalcy to Kashmir. Narendra Modi has to expand his 56 inches chest to allow a larger heart to extend a hand of friendship and peace to people of Kashmir, its political actors, even those of separatist hues, and Pakistan. It must reach a written or an unwritten arrangement, just like the one with China, to not let soldiers from either side use any firepower.
 
Both governments will have to jointly deal with terrorists because terror organisations based in Pakistan are hurting the Pakistani population probably more than the Indian population, something which very few people in India realise.
 

The post Opinion: Chest thumping and war mongering must give way to trust, peace and friendship appeared first on SabrangIndia.

 
We need to stand united in this moment of grief and even anger and ensure that none of these takes an unhealthy and ugly turn. We need to honour what India and its forces stand for while unequivocally condemning not just the brutal attack on our forces but the reportedly inciteful video of JEM put out with the singular aim of fomenting a communal and hate filled response. Those responsible for the attack are criminals who are mis-using a politicised and perverted version of faith to justify violence and bloodshed. They must be called out as such.
 
Those from our security forces and police who are victims of such terror attacks must remain central to our discourse. We must demand not just compensation but reparation and justice for the families of jawans from the CRPF, Army, BSF, CISF and police who fall victim to these terror attacks.
 
As Indians coping with the Pulwama attack we must ensure that our response remains united and not divisive. An internal atmosphere of fear and instigation, whether it is against Kashmiris or Muslims in general will not just corrode our unity but affect our holistic and healthy response to this tragedy. Reprisal violence against innocents cannot be an answer.
 
If we allow terrorists to divide us, we aid them in their quest to destroy the idea of India. India’s democratic principles and Constitutional values are their greatest fears. That is what they hope to destroy. So let’s not allow them to do that. 
 
We are a democracy. So, as Indians, while we stand united in our grief and outrage, we must also exercise our right to question. These are questions that do not in any way take away from this and other acts of terror but seek to build on our strengths in fighting terror of all kinds. The government of the day needs to answer these questions from citizens especially as we are about to enter into an extremely emotive election season. Election speeches too must be monitored and watched, so that while condemning the terror attack they are in no way inciteful of hatred and violence against sections of our citizens.
 
There are procedures in both national and international law for bringing to justice perpetrators of terror attacks. Justice must be our lasting and unequivocal demand.
 
We urge citizens all over India to hold small and large street corner peace meetings to maintain communal harmony.
 
(If you endorse this appeal please add your name or give us the permission to do so)
 
Teesta Setalvad
Irfan Engineer
Javed Anand
Anil Dharker
Shakuntala
Sumaaq Mistry
Suhel Banerjee
Gurleen Judge
Amir Rizvi
Shalini Dhawan
 

The post Citizens Condemn Pulwama Terror Attack, Appeal for Unity appeared first on SabrangIndia.

‘Hum Saab Ek Hain’ are post–card size, fourcolour stickers conceived of by Waqar Khan, a resident of Dharavi, a large hutment area (also referred to as the largest slum community in Asia) in central Mumbai. Having printed them at his own cost, he has distributed them in thousands among Mumbaikars who cynically forgot this simple homily and for ten days in December 1992 and a few weeks in January 1993 allowed the threads of a shared and cosmopolitan life to be torn to shreds.

“Das din ke andar hamne hamare mohalle ki ek galli ke aath naujawanon ki jaan gawayee. Uske baad andar se kuch hua aur hame laga ki jootkar hame kuch karna chahiye” (“In the space of ten days our neighbourhood lost eight young lives. Something stirred within me then and I felt I had to seriously do something”.)

That is how, in post– 1992–1993 Bombay, Waqar Khan’s active involvement in Dharavi’s local community began. It was the sheer brutality of the violence that shook him and he felt that he had to devote some time, on a sustained basis to improve relations, increase communications between different communities.

“Gaon kee Ramlila mein hamne Ram ka roop ek adarshputra, praja ka poojya raja mein dekha tha, magar Ram ke naam par loot maar, khoon-kharaba? Kya Ramlila ka Ram aur Ayodhya ka Ram alag alag hai kya?” (“In my village, I imbibed the ideal of Lord Ram through the Ramlila where he is depicted as an ideal son, an revered king of the people. But loot, murder and bloodshed in his name? Is the Ram of the Ramlila different from the Ram of Ayodhya?”)
Dharavi was the worst affected locality in the December 1992 round of violence. The schisms ran deep. And one of the legacies of the time was a deewar, a wall, erected between the Hindu and Muslim communities to prevent further interaction and also, violence.

When some semblance of peace was restored, the mohalla ekta (neighbourhood) committees were formed to aid interaction between communities and also with the police. Waqar Khan, began to take an active part. It was here that he met with Bhau Korde, another resident of Dharavi.

Khan and Korde were drawn to each other from the first meeting itself and over the years this has matured into a deep and effective partnership between a local, self–made businessman turned peacemaker and a schoolteacher turned social activist.

Their mutual closeness and their persistence, born out of the belief in and thirst for peace and humanity have today became a living symbol of communal amity in Dharavi.

When they started, people had lost faith in each other; communities that shared spaces and experiences were erecting walls to keep their own side safe! This duo, working tirelessly at opening doors of communication, forcing people to sit together to discuss and dialogue on issues that caused misunderstandings, in a bid to work out local level solutions, explored novel possibilities.

“Our joint presence, coming as we do from two communities, works subtly and well, providing useful entry points and many advantages,” says Bhau Korde, while talking to Communalism Combat. “We are seen as representing our respective community and they appreciate this because we are the sane, sensitive and humane voice from the ‘other’ side.”

One of their first initiatives was to bring down the wall newly–erected between the communities. It took a whole month of confidential parleys, joint dialogues, insistence on communication. Through it all, Khan’s small shop, the local masjid, the church, the mandir served as the meeting points for the residents to bring their problems to; and, often, to take their solutions from.

Come 1998 and, once more, there was renewed tension. “It was a small matter,” says Korde, “that, as is usual, got blown out of all proportion”. The dispute was over the erection of a Ganapati mandap for installing the idol during Ganeshutsav, close to a part of Dharavi that has a significant Muslim population. The mandap was meant to be temporary, but Muslims felt that the mandap would lead to a permanent mandir that would then be a perpetual source of tension.

“Once both sides had sat face to face, the apprehensions were dealt with and the matter was cleared,” explains Korde. “Once reassured that the mandaps was to be temporary, Muslims even helped in its construction!”

Then, there are the recurrent tensions caused by the playing of music outside mosques at the time of the Ganapati procession, something that creates tensions in Dharavi as also anywhere else. “This practice has entered Dharavi since 1962 and is a potential source of tension,” recalls Korde. In 1996, Khan and Korde put their heads together to find some solution to this recurring conflict.

Months before the Ganesh festival, they requested a joint meeting of both communities and began discussions. “Our point was simple. Haan, aapko adhikar zaroor hai, magar ham sab saath rahte ha (Yes, you have a right to play the music. But is this not our shared space?) And look here, namaaz is for Muslims what pooja is for Hindus. So where is the harm, if out of sensitivity and respect for co–existence, we defer the playing of music during the times of namaaz? Is this not the basis for give and take that shared community living is all about?”

It took many weeks but as discussions continued genuine dialogue began. Finally, both sides were agreeable. Since 1996, this locally worked out axiom for mutual co-existence is being followed, more-or-less consistently, in Dharavi.
“With small but effective interventions like these, the entire mindset changes. When genuine dialogue of both communities is facilitated, none of the representatives are talking from a standpoint of ‘ours’ verses ‘theirs’, an unfortunate approach that dictates inter-community relations these days. Suddenly, we are looking collectively at solutions, keeping in mind the sensitivities and concerns of the ‘other’ side.”

Through these initiatives, the presence and persistence of Khan was pivotal. His reasoning with his own community, his insistence on listening to both sides finally broke the ice. “Our friendship was born out of the violence,” explains Korde. “I was utterly and deeply impressed by Khan’s outlook, his thoughts on tolerance and co-existence. He is a small businessman who has given so much. And he has so much more to contribute than many educated persons”.

“Mussalman hone ke naate unki soch ne mujhe hila diya, mujhe bahut prabhavit kiya. Ek saache Mussalman jinko apne dharam par shraddha hein, hamare samaj ko itna de sakte hein.” (“His views on various issues as a Muslim deeply impressed me. I realized how much a devout Muslim could contribute to our society”).

Khan was born in Bareli, UP to a small, working class family in 1965. At the age of 13, after passing his class VII examinations he came, in 1978, to Mumbai, the mecca of opportunities. His engagement with the city began as a pheriwala doing small business, roaming the city’s streets.

By 1991, he had risen, through sheer dint of hard work and enterprise, to the status of a successful small businessman/trader, which is how he is known in Dharavi today. He got himself married, sent his parents for the Haj pilgrimage. Even before 1992-1993, he used to engage in “chhota-mota social work”.

Korde, on the other hand, was born and brought up in Dharavi. Associated with the local school as a teacher, he had a wide acquaintance in the local community. He was deeply interested in the roots and ethnic origins of the communities that made up the huge melting pot that was Dharavi. “But after the riots everything changed and I realised that as someone who lived in Dharavi I have to concentrate on this issue of breakdown of relations between communities,” Korde reminisces.

“The critical issue is dialogue,” says Korde. “Hindus and Muslims are reacting to each other but not interacting enough with each other. That is how the same, small issues are becoming huge law and order problems. What we need is charcha (discussion) between the affected people and communities, not seminars and workshops! The Dharavi experience tells me that persons seeking solutions just do not speak enough with the people affected.”

Post-1992, Khan came up with a novel idea. He summoned the help of a like-minded photographer and captured an ideal image that symbolised his personal yearnings, in a still shot. He chose four young boys of similar age. One was a Hindu, the other Muslim, the third a Sikh and the fourth a Christian.

Dressed up like priests of their respective faiths, they stood shoulder-to-shoulder, conveying a simple message: “Ham Sab Ek Hain!” Khan converted this image into tens of thousands of stickers that caught the image of the Mumbai police, too, at the time.

When the image became hugely popular, Khan made laminated posters of them. These posters find a pride of place in many of Mumbai’s police stations today. Adorning the walls behind the inspector-in-charge’s chair at police stations, they are a constant reminder to visitors of the need for unity among us.

Always looking ahead, Khan is today poised to take the ‘Ham Sab Ek Hain’ message to the silver screen. With guidance from his good friend Korde, he penned a script for a brief film on amity and harmony and, as testimony to his quiet audacity, has actually gone ahead and filmed it!

Shot on June 4, 2001, the film is now edited and ready for telecast but now the battle to get it aired on a channel for national viewing is on. The National Foundation for Communal Harmony is seriously considering using the short film as a spot to spread the message of communal harmony.

The funds for the stickers and the film? Profits earned from the small business of large-hearted Khan have gone into printing 50,000 ‘Ham sab ek hai’ stickers (in four-colour) and producing a three-minute film with the same message.
Some might think Khan is foolish, or even possessed. That he is. Possessed by his commitment to promote peace and toleration in Dharavi, and the rest of India. And no one ever told him to put his money where his mouth is.

This article was first published on Communalism Combat.
 

The post A Community Poster that Speaks for Peace: Bombay 1992-1993 appeared first on SabrangIndia.