Ram Puniyani
We lost Asghar Engineer on
14th May 2013. It is an irreplaceable loss to human rights movement, anti
communal struggle, to the movement for preservation of secular values. This is
a small tribute to my esteemed, close and very dear friend.
The events of last over three
decades have shown us, more than before that the efforts of dividing the nation
by communal forces have been a major obstacle to social peace and process of
development. In India while
the communal violence began with the Jabalpur
riot of 1961, it is from last couple of decades especially from 1980s that the
divisive politics has tried to drive a wedge between different communities
along religious lines. The regret is that it is only few social workers and
scholars who took this issue in all its seriousness and Asghar Ali Engineer can
be counted amongst those few. He also spent major part of his social efforts to
fight against the ideology and machinations which led to communal violence and
the victimization of minorities, time and over again, year after year.
Engineer was a student when
Jabalpore riots took place. It clearly left a deep mark on him. The imprint of
this tragedy got reflected in his social engagement with the issues related to
communal violence and communal politics all through. His talks and articles reflect
about the impact of Jabalpur
violence, its impact on nation and its influence on the conscience keeper of
the nation, Pundit Jawaharlal Nehru. Engineer’s work on the issue of communal
violence, communal ideology and communalization of society spans on a vast
canvass and will easily fill volumes.
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Asghar Ali Engineer
10 March 1939 – 14 May 2013
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His work, to be referred below,
shows that he took a serious interest in understanding the dynamics
of communal violence, he must have spent days in and days out, investigating
the communal riots, their aftermath and their impact on the social and
political affairs. He can easily be credited with being the major
scholar-activist who pioneered this area of investigation. He spent enormous
energy to investigate and analyze the communal violence in India. He can also
be regarded as the foremost scholar-activist who not only commented on the
issues related to communalism, but also gave his forthright opinion on the
range of those, against the heavy odds. He has been criticized by the
communalists of both the religions for his opposition to the politics of
violence in the name of religion.
This article takes an overview of
his work in the area of communal violence investigation and his contribution to
campaigns for promotion of secular values. It is based on understanding his
work from the vantage point of a close working relationship with him as a
friend and associate. I have also tried to take the overview of his massive
contribution from the point of someone who not only witnessed his work from
close quarters, with awe admiration and some criticism, but also tried to learn
from him to give direction to my own work.
Communal Violence
The communal violence of Jablapur
(1961) shook Engineer very deeply; the very concept of violence in the name of
religions was anathema to him as he was steeped in the spirituality of Islam
right from his childhood. He was taught that Islam does not preach violence,
and no religion teaches violence, so why this violence in the name of religion.
This is the point when he decided to devote his life to promote communal
harmony. It was an event which was to shape the course of life and work. He not
only intervened after the events of communal violence to douse the fire of the
violence but made it a central part of his initial life as an activist to
investigate the acts of violence in depth. Starting from Biharsharif riots to Gujarat carnage, he spent time in unraveling the truth of
the violence mostly by field studies. His reports on these events are a
landmark in the area of riot investigation, in understanding the underlying
machinations of this phenomenon. Biharsharif was a stronghold of CPI due to its
following amongst the Bidi workers. Dr Engineer could unravel that RSS in order
to spread it hold in the area, used the dispute between Yadavs and Muslims over
the land for cemetery, to instigate the violence (1981).
Godhra witnessed riots on and off
during 1980-81. Engineer investigated these riots as a part of a team. The
conflict here was mainly between Sindhis and Ghanchi Muslims. While Sindhi
immigrants were looked down by other Hindus, for various reasons but those
Hindu groups supported them against Muslims. The material reasons of poverty of
Ghanchi Muslims and growing demands of Sindhis for facilities was the root
cause of the trouble which assumed religious color. The report pointed out that
rumors played a lot of role in this violence.
Engineer also studied the
Ahmedabad violence of 1982. Extensive field investigation was done for this. In
this case the poor Muslim locality of Kalupr and Daryaganj face the brunt of
the violence. An incident over kite flying turned into stone throwing and
violence. Just prior to this; VHP had started its work in these areas and
prepared the ground for the skirmishes. VHP virulently talked against the
conversions of Dalits to Islam. The communal forces resorted to heavy
propaganda, especially through distribution of leaflets in the area. These
leaflets used a communal version of history, demonization of Muslim kings, and
emphasis on singing Vande matram, and opposing those who kill cow. Some people
drew the attention of Gujarat government to
this virulent propaganda, but there was no response to those appeals.
Pune and Sholapur were in the grip of violence in
1981-82. These were precipitated in the aftermath of Ahmedabad violence and VHP
as usual had been at the forefront of spreading the communal venom. It was a
period when VHP had launched a Jan Jagaran (People’s Awakening) campaign all
over India.
This campaign was based on demonization of Muslims as foreigners, beef eaters,
etc. This was also a riot which took place in the aftermath of Meenkshipuram
conversion of dalits to Islam in 1981. Dr. Engineer makes a very pertinent
point while relating the communal violence to the core issue of atrocities on
dalits. He points out, “VHP is raising the hue and cry of conversions of
Harijans in Meenakshipuram so that people do not pay attention to the screams
of dalits burning in the pyre of discrimination.” (Communal Riots in Post
Independence India, P 265)
The aggressive campaign of VHP
intimidated the Muslims. VHP took out a procession with portraits of Golwalkar
and Manusmiriti, along with those of Gandhi and Ambedkar. The procession tore
down the hoardings with Muslim names, including the one of Maulana Abul Kalam
Azad and shouted anti Muslim slogans. The procession changed its permitted
route and entered Muslim locality, attacked Muslim hotels and shops were
stoned.
In Sholapur also situation was similar. Here
they propagated the myth of rising Muslim population to provoke the people.
Here also trouble began with VHP procession on 15th Feb. 1982. The
procession when it came near Punjab Talim Mosque, it started giving anti Muslim
provocative slogans. There was attack on small shops owned by Muslims after
which Muslims were attacked.
Meerut riots have also been a big sore on our
polity. Meerut
a city with great syncretic traditions also suffered the violence. Here the
main goal was to co-opt the dalits, to give them liquor etc and to use them for
violence against Muslims. Here the riot had more political reasons than
economic ones. The riot was instigated on the issue of some piau (where
one gets water to drink). One Muslim advocate and another trust were involved.
Tension mounted in April 1982 and the provocative propaganda was stepped up.
Biased attitude of police and communal slant of newspapers added to fuel to the
fire. Similarly Vadodara Hyderabad and Assam riots were also studied by
him.
His major observations have been
that a small incident is taken advantage of by communal forces, the rumors add
havoc to the situation and communalized state apparatus, police in particular,
plays a partisan role, worsening the plight of minorities.
Apart form these riots of Mumbai
1992-93 (Report of EKTA Samiti, 1993) Gujarat
carnage has also been studied by him (Sowing Hate and Reaping Violence, CSSS
2003). The studies by him have been used as a base by many a scholars to make
interpretations and conclusions about the phenomenon of communal violence. He
does interpret every riot on its ground and the specificities of the particular
violence are well reflected in his studies and reports. Another
aspect which emerges from his studies and reports is that gradually the
intensity of communal violence is worsening, and it did peak in Gujarat violence. He has vividly presented the failure
and complicity of police machinery in this violence. It seems that the deeper
process of communalization has been going up in last three decades. And now
even the other minority Christians have also been brought under the chopping
block of communal forces.
He also draws our attention to
the fact that these episodes are not sporadic or spontaneous. There is a deeper
motive behind these. There is a good deal of planning in such episodes. His
other studies-reports show that popular perceptions about minorities lay the
base for violence, the propagation of myths and biases against Muslims and
Christians make the job of the communal group easier. What is undeniable is
that communal forces take advantage of every conceivable opportunity to
strengthen them, first by instigating the violence, then perpetuating it and in
the process they increase their political power.
Apart from his own book-reports
on the violence he has edited several volumes on the issue Communal Violence in
Post Independence India,
Communal Violence after Independence,
Bhivandi Riots, and Communalism and Communal violence to name the few. He
continued to chronicle the communal riots on regular basis and these were
published as Issues in Secular Perspective, every year the January issue of
this periodical carried his compilation and analysis of Communal Riots of the
year past. (Also posted on CSSS-ISLA. COM)
Communalism-Secularism
Activist’s scholars in India have
faced a challenging task of understanding, defining and intervening in the
situations related to communal violence. How does one understand the phenomenon
of communalism in Indian society? Why India is plagued with this problem?
These must have been the issues dogging his mind when he began his parallel
study of Indian history and analysis of contemporary issues.
While unraveling the Indian
history, the communal interpretation of which is major component of
communalization of social thinking, he focused on overcoming the communal
interpretation of history and presented the view of looking as history of kings
as battles for power and wealth. He understands lives of people as an ongoing
journey of interaction, some frictions and major synthesizing tendencies
resulting in syncretic traditions. His major book on this, Communalism in India (Vikas,
1995) gives a good reflection of his thinking on the issue. He tried to evolve
his workshops with different sections of society on these lines. Later he came
out with many articles and books on this issue. (List appended)
In his work the medieval history
is presented not as a battle between Hindu and Muslim kings but as battles
between kings for power and wealth. He draws heavily from original sources and
from the works of national Historians. The issue of temple destructions, Jijia,
policies of Muslim kings, spread of Islam and other aspects of social life
during that period gives a good reflection of those times and is an effective
tool in breaking the myths and misconceptions in peoples mind about it. The
traditions of Sufis, Bhakti saints and their emphasis on values of love and
amity is brought out effectively. The mixed traditions of society do convey
that Hindus and Muslims were good companions and religion was not the cause of
discord, the social interests were, and sometime surely these interests did
come in the garb of religion. But communalism as a political phenomenon was
introduced here after the coming of British rule.
He takes up the vexed issue of
role of Muslim leadership in freedom movement and the role of communalists,
Muslims and Hindus both in aggravating the communal violence even in
pre-independence India.
He handles the issue of partition of the country very delicately to focus that
the main responsibility of partition lies on the head of British, while
Congress leadership and Jinnah’s obstinate nature added to the issue. He seems
to agree more with Maulana Abul Kalam Azad on this point that partition could
have been prevented had Maulana’s suggestion of sticking to Cripps Mission proposals
been accepted.
As a part of dispelling myths
about Muslim minorities he has written on the ‘Role of Muslims in Freedom
struggle’. Fascinated by the approach of Gandhi in politically uniting
different communities and emphasizing on non-violence and peace he has also
compiled volume on Gandhi and communal harmony. His fascination for Gandhian
approach to communal problems is seen in his work all through. His sense of
Gender justice is very strong and he has shown how Islam gives equality to women,
and highlights how women are the worst victims of communal violence. The list
of his contributions and web site give an ample insight into his concerns and
how he has handled them in a humane manner. His regular publication, Secular
Perspective has a good circulation and is reproduced in many a websites and
newspapers across the globe.
Secular Intervention:
It is difficult to decide as to
which aspect of Engineer’s work is more important than other. There is a deeper
integration in different facets of the work and one can see the deeper
connection between different facets of his work.
His intervention in social issues
began with his concern for communal harmony. His urge to study and understand
the communal problem began with the tragedy of Jabalpur violence, later his study led him to
intervene and undertake the campaigns and awareness work to promote communal
harmony work. In Mumbai from late sixties he brought together like minded
friends in to groups, Awaz-e-Biradaran. This group started talking about
communal problem and raising the awareness about need for harmony through tasks
in schools and colleges. As Engineer had deep interest in Urdu literature also,
he did come in contact with prominent writers who also got involved in helping
in the harmony work. With outbreak of Bhivandi riots, 1970, he camped in
Bhivandi, along with friends including Balraj Sahni the renowned actor and
Vinod Mubai, for two weeks, going to villages and talking to the victims and
helping them. His group also involved prominent writers to issue the message of
peace through All India Radio.
In Mumbai he also became part of
Indo Pak friendship movement. At the same time he came in contact with the
Sampradayikta Virodhi Committee (Committee against Communalism) in which doyens
like Subhadra Joshi and D.R. Goyal were associated and Engineer started
contributing to their work.
The response of Muslim leadership
to the issue of Ramjanmbhumi disturbed him immensely, he held that Muslim
leadership should be in the background, and the issue should primarily be
tackled by secular activists and scholars. He also brought to the notice of
Muslim leadership that it is important to agitate on the issues of Muslim
poverty and backwardness. The Gopal Singh Committee report, which was lying in
the cold storage, needs to be implemented. He himself involved many secular
activists to issue appeals for peace.
He took initiative to form EKTA
Committee in the wake of Meerut
riots in 1987. This became the platform for trade unions and other progressive
people of Mumbai to campaign for peace and to oppose the rising tide of
communalism.
I witnessed his work directly
mainly from 1992-93. During the Mumbai riots he undertook many a peace marches
in troubled areas. The lasting impression in my mind is that of a sincere,
honest and committed scholar activist. During the Mumbai violence, his office
became a natural place for all the activists to meet and during those meetings
over hundred activists used to throng to his office, standing in different
corners of the small office, even balcony of the office used to be full to the
brim. He used to sit in the middle, on the floor and used to conduct the meting
and make the plans for action. Most of the planning’s were peace marches and
community work. Behrampada, an area near Bandra was given special attention for
work, peace marches. Peace marches were also organized in different part of the
city.
These marches had important
effect on the psyche of society and these gave lot of hope to the victims. As a
peak of these efforts on 26th January 1993, in the thick of communal violence
looming on the horizon, he organized a Peace march into the main areas of
Mumbai. These activities were supplemented by the investigation into the Mumbai
riots and the report brought out by EKTA Committee was remarkable for its
in-depth work. This brought him face to face with the reality that police; the
arm of the state to control the violence itself is much communalized. He
decided to approach the police authorities for conducting workshops for
communal harmony. It will be impossible to count the number of these workshops
scattered in different parts of Mumbai, Mahrashtra and all over the country. He
was faced with the challenging questions based on the biases against Muslims,
their food habits, violence nature, Muslim Kings destroying temples, polygamy
and what not. To his credit he has been conducting this difficult workshop with
dignity and modesty coupled with deep scholarship of the issues.
Center for Study of Society and
Secularism
Meanwhile he took up the task of
formalizing the awareness programs and laid the foundation of Center for Study
of Society and Secularism, which has emerged as the premier center for
spreading awareness about secular issues. The CSSS, as we refer to it in brief,
has also undertaken research on the contemporary issues relating to the
National Integration. On awareness front CSSS began experimenting with various
modules for different sections of community. Its workshops ranged from half a
day affair to seven day in depth workshops for serious activists and teachers.
These workshops cover the theme starting from History to the contemporary
issues, terrorism, Islam and peace, values of freedom movement. I can guess
that thousands of activists and others must have benefited from these
workshops. CSSS has also set up Institute
of Peace Studies and
Conflict Resolution to formalize the training of activists into secular values.
Plans were also made to initiate the longer training for activists, teachers
and students.
His own engagement with multiple
lectures and accepting infinite invitations from all over the country and globe
are another facet of his work. What needs a mention here is his membership of
National Integration Council during the UPA regime (2004-2009). He forthrightly
raised the issues related to harassment of minorities in the name of terrorism
amongst other issues. His interventions, along with the similar ones’ from
other important members and the efforts of tribunal on the issue, did affect
the Government policy. With these interventions the routine pursed by Police
authorities to arrest large number of innocent Muslims youth in the wake of
blasts anywhere, came to halt.
He has also been a major part of
the process to bring together all the activists working for the cause of
secularism. Groups working for communal harmony all over the country have come
together as a platform from last few years, All India Secular Forum.
Touching Moments
While one is talking on the
social contribution of a person of high stature, there are some anecdotes which
have been very touching at personal levels. I have shared lot of meetings and
travels together along the course of our work. The interaction during these
periods has been learning and sharing experience for me. One is privy to
sharing his thoughts and ideas on most of the issues.
I cannot help but recount an
anecdote, which has left a deep impression on me. One of the mornings we were
standing in front of one of the meeting halls in the Mumbai University
campus. The seminar was to begin in another 10-15 minutes or so. As we were
waiting, one of the speakers came in a taxi and we welcomed him. As we were
talking to the speaker, the taxi driver got down, did a respectful namaste
(greeting) to Engineer and said, ‘Sir please continue your work, your
writing, it is a source of peace for the society’. I am sure there must be
innumerable persons around the globe with similar sentiments for him.
Effect: Piercing a balloon without it bursting.
The 
As such apart from other things
on this trend of Muslim youth being arrested a good amount of documentation and
people’s investigation has been done by various human rights groups. ANHAD held
a people’s tribunal and published it report, ‘Scapegoats and Holy Cows’. Lately
a significant report by Jamia Teachers Solidarity Association led by Manisha
Sethi has published 'Framed, Damned, and Acquitted’. This report in a
analytic way tells us the stereotypical manner of police investigation and
actions and the plight of those who were arrested particularly by the Delhi
Police Special Cell on charges of these youth being part of terrorist outfits.
In most of these cases they were acquitted by courts. This report as such
should have created awareness about the police methods and a pressure on police
to mend its ways. The report also points that the biased atmosphere has been
created as media is publishing the police version uncritically. This is in
contrast to the journalistic ethics where the official versions have to be
checked, cross checked and examined critically before publishing them. The
human rights groups also have been struggling for getting compensation to these
victims in good measure but to no avail so far. And then the question comes up
as to what about the police officers who are guilty of these acts of wrongful
investigation and implicating innocent youth, ruining their life in a serious
way? Should they not be punished?
