Saluting Courage: Memorial for Vasant Rajab

Ram Puniyani

Gujarat violence (2002) was horrific. In this, after the burning of train in Godhra in which 58 innocents died, the same tragedy was made the pretext to launch the massive violence in which over one thousand people perished. In the aftermath of that I got many occasions to visit different parts of Gujarat and also to come to know about two legendary youth who had laid down their life to protect the people when the communal violence was going on in Ahmadabad in July 1946. These two young men, Vasant Rao Hegishte and Rajab Ali Lakhani, close friends and workers of Congress Seva Dal, came to the streets to stop the killings. Vasant Rao trying to protect Muslims and Rajab Ali stood firm to save the Hindus. Both were done to death by the mobs.

The activists in Gujarat started celebrating 1st July as the day of communal harmony. Recognizing this fact government in Gujarat has raised a memorial in their memory, Bandhutva Smarak (Brotherhood Memorial). In the news of coverage of this program what struck me was that while Vasant Rao’s relatives were present for the program, the relatives of Rajab Ali were not there.

The acts of violence continued in the country after 1946 with increasing intensity. Relatives of Rajab Ali were targeted in the subsequent violence to the extent that first they started concealing their relationship with Rajab Ali, then started assuming Hindu names and finally some of them not only adopted Hindu religion, but also migrated to Canada and US! The person who stood for the amity of religious communities must not have envisaged that while he stood for such noble values, his own kin will be subject of attack by the divisive elements. This also reflects the trajectory of events where in India the Hindu-Muslim violence led to the condition where Muslims started feeling insecure. This in turn led ghettoisation. Today the percentage of religious minorities as the victim of communal violence is number of times more than their percentage in population. The ministry of Home affairs data of 1991, quoted by researches show that while Muslims were 12 odd percent in population then, they formed over 80% as the victims of communal violence.

In the aftermath of Gujarat violence one also saw that while a large number of prominent Hindus and Muslims were part of peace efforts, at the level also activists of both communities came forward for peace efforts. Today with the new Government in power the number of communal incidents has gone up by 25% right in just one year. The overall direction of the intercommunity relations is on trial and the fate of peace maker Rajab Ali’s kin is a sad reminder of the state of affairs.

Communal violence, violence in the name of religion, has been the cancerous phenomenon, which came into being with the colonial policies of British, policy of ‘divide and rule’. They introduced communal historiography where the religion of king became the central marker of his rule and his major policies related to taxation were down played. Kingdoms’ central focus of power and wealth was substituted by ‘religious identity’ and this was picked up by communal organizations. These communal organizations remained aloof from freedom movement and did their best in spreading hate against the ‘other’ religious community. Communal clashes began and there by a ‘social common sense’, which looks down on the other community; became the norm. The prevalence of myths, stereotypes, biases against minorities came in handy for the practitioners of communal politics in instigating the violence. The conclusions of investigation of communal violence and lately Yale University study tells us that, the areas where the violence takes place, the instigating communal organization becomes electorally strong and that’s what we are witnessing in India today. Climbing the ladder of violence the communal organizations come to the seat of power.

With increasing violence many a leaders voiced their concern for peace and amity. Gandhi and his close associates were the main force for promoting amity, Hindu Muslim Unity being the central credo of Gandhi’s politics. Notwithstanding that; violence went on rising in intensity and people like Ganesh Shankar Vidyarthi went to the extent of laying down their lives to quell the riots, to save the innocents’, that’s what the victims of communal violence are.

Today we are in a phase where the violence has changed its form; from the massive bloody phenomenon to sub-radar actions where the minorities get intimidated on some issue of mosque or a church or eating beef or some other social practice. The major goal of communal forces is to polarize the communities along the religious lines.

What would a Gandhi have done in such a scenario? Many an experiments in peace have been floated, Mohalla Committees (Area level intercommunity committee), Shanti Sena (Peace Army), Awareness programs about need for harmony, interfaith dialogues, intercommunity celebration of religious festivals, promotion of films on harmony, Kabir Festivals have been popular amongst others. Social activists have also focused on getting justice for the victims of violence and promoting people to come together for programs cutting across religious lines. How to undo the ghettoization, how to create an awareness for amity overcoming negative perceptions does remain a challenge today, greater than ever before. The issue needs to be addressed to ensure that the likes of Rajab Ali’s kin do not have to hide or change their identity.

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Ignore Those Who Love to Hate:Hate Speech and Communal Politics

Ram Puniyani

Mahatma Gandhi, who laid down his life for communal harmony, who was murdered because he was espousing the cause of building bridges of amity between different religious communities had a statuette with three monkeys. One of the monkeys in this puts his hand on his mouth, signifying that we should not speak evil. While those following the path of peace and amity talk of uniting the different religious communities, those who trade in the politics in the name of religion, base their politics on hatred for others and regularly spew poison against other communities. This hate speech of theirs’ incites violence and widens the gulf between the diverse religious communities. One concedes that the political parties and political groups need to be criticized for their policies; this is different from talking evil about other ‘religious community’. This ‘Hate Speech’ is the cannon fodder of the practitioners of communal politics. They know that in short term ‘Hate other’ politics can pay rich dividends on the electoral arena.

The most recent case of Varun Gandhi, no blood relation of the great Mahatma, but great grandson of another die hard messiah of communal peace Pundit Jawaharlal Nehru, is very disturbing for many a reasons. Varun Gandhi indulged in Hate speech in the public meeting, in 2009. While speaking in Pilibhit he talked of cutting the hands of others, and many such abominable things. He was caught on camera and cases were lodged against him. Despite all the evidence in place he has been exonerated in the court as all the witnesses in the case have turned hostile, have changed their version. One is reminded of the Gujarat’s Best Bakery case, where also they were lured by money or frightened by the threats, most of the witness turned hostile. Tehelka sting operation later revealed as to how the BJP workers had managed to frighten or lure away the witnesses. India does not have the witness protection act, which is one of the demands of social activists, working for getting justice to the victims of violence. In Zahira Sheikh case again the culprits were released by the lower court.

The Varun Gandhi case draws our attention to the witnesses turning hostile once again. Again this time Tehelka has exposed how the witnesses were ‘managed’. At another level such an exoneration of the guilty Hate speakers will pave the path of such people spreading hatred in the society. There is another aspect also which has got attached to the issue. Recently Akabaruddin Owaisi of All India Majlis-eIttihad al-Muslimin was arrested and is facing the court case for his anti Hindu speech. Which is as it should be. The guilty must be punished to ensure that such acts are not repeated.  At the same time Praveen Togadia also delivered a ‘tit for tat’ Hate speech. Only a mere FIR, has been filed- no arrest-no further action so far. On one hand some action is taken and that too is not fully followed up. Just to recall Togadia is old player in this game but only once he was put behind the bar, so he continues to spew poison most of the times.

Akabaruddin Owaisi and Praveen Togadia

As such Indian Constitution is very clear about the matters of ‘Hate speech’. India prohibits hate speech as per several sections of the Indian Penal Code, the Code of Criminal Procedure, and by other laws which put limitations on the freedom of expression. Section 95 of the Code of Criminal Procedure gives the government the right to declare certain publications “forfeited” if the “publication ... appears to the State Government to contain any matter the publication of which is punishable under Section 124A or Section 153A or Section 153B or Section 292 or Section 293 or Section 295A of the Indian Penal Code”. India is also signatory to the The International Covenant on Civil and Political Rights (ICCPR) which states that "any advocacy of national, racial or religious hatred that constitutes incitement to discrimination, hostility or violence shall be prohibited by law" We must remember all communities have a diverse section of individuals. The Hate speech also presents the ‘other’ community’ as a uniform one, which is not true.  That apart when J.B. Desouza a retired civil servant and ardent follower of the values of Indian Constitution filed a case against Bal Thackeray for his inflammatory speeches in the wake of post demolition Mumbai violence, he also had to draw a blank, as the implementation of the law is mired with many a weaknesses.

As such while predominant culture of India has been that of amity and peace, the ‘Hate other’ speech, portraying religious communities as uniform monoliths, began more with British rule, who in pursuance of the policy of ‘divide and rule’ introduced the communal historiography and encouraged the communal elements to speak and propagate against the other community. They had chosen Hindu and Muslim as the major communities for their divisive politics. Some core points were picked about the practice of others religion and they were picked up to spread the divisive politics. Eating pork, eating beef, music in front of the mosque, spread of Islam, destruction of temples etc were those ‘themes’, which were communalized and around which ‘Hate speech’ was built up. With Advani’s Rath Yatra (Chariot procession, a political move with religious imagery) these points came up again in a big way, the temples destruction point was taken up to the maddening heights and during rath yatra the symbolic use of these issues spread the hatred, hatred led to violence and as the rath yatra proceeded the series of acts of violence followed the trail of yatra.

Today there are many who are subtly using this divisive propaganda. Many a web sites and emails, which circulate and have a long chain, are doing the same damage to amity of the society. Subramaniam Swamy is another politician who has been indulging in this hate speech on regular basis, but no action against him here in India. In response to one of his ‘hate articles’ which was full of venom for Muslims, while in India no action was taken his visiting professorship was withdrawn by the University in US. Even now many of his video clips are circulating which instigate hatred. Such things have by now become part of social common sense and we tend to ignore it. But surely, these videos and speeches are a big blow to our National Integration. The Varun Gandhi case also shows the vulnerability of our legal system, where the guilty are getting away, after having reaped the ‘benefits’ of their vile speech.  

At global level the propaganda by US media in the wake of 9/11 WTC attack, the hatred for Islam and Muslims has been constructed and many an instances are picked up to subtly jack up ‘hate other’ propaganda leading to ‘hate crimes’. In recent times UK has also been seeing a rise in Hate crimes, the latest pretext being the murder of drummer Lee Righby in Woolwich. These are harrowing times where the values of amity are being attacked and the divisive notions are increasing in intensity. 

Javed Akhtar in one of his lively poems writes. Bhul ke Nafrat Pyar ki koi baat karein (Lets Forget hate and talk of love). One wishes we take this vision seriously. While on one hand these negative things, the Hate speech by Varun Gandhis, Owaisis and Togadias are there, there are also many a friends in the society who have been taking out peace marches and singing the songs peace and spreading the message of harmony in different parts of the country. It is friends like these who will lay the foundation of national integration overcoming Hate, Hate speech. It is time that we as a society reject those who are harping on hatred for the ‘other community’.

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Bangladeshis in India: Myth and Reality

Ram Puniyani

The Assam violence between Bodos and Muslims, alleged by many to be Bangldeshi infiltrators, has a long chain of repercussions. The number of dead is nearly eighty. Killings are continuing and the people who have been displaced have been over 4 lakhs. There is no exact statistics to tell us how many of the displaced are Muslims and how many are Bodos, still roughly some investigators have put the figure of Muslims 80% and Bodos 20%. The few reports which have come out tell us that the condition of the all refugee camps is abysmal, much worse of those where Muslims are living. Meanwhile many a voices have come up to express their own opinions. The BJP leaders have strongly asserted that the whole violence is due to the Bangla Deshi infiltrators, whose number is estimated as per the flight of one’s imagination ranging from 10 million to 20 million or even more. It is alleged that they have encroached, taken over the land of the local natives, which is causing the dissatisfaction and so the hate for them. This hate in turn is at the root of violence. This is one case where displacement overshadows the violence.

The Election Commissioner H.S. Brahma, a Bodo himself, went to the extent of saying that these infiltrators have gone up in number and so have become aggressive and attacked the local Bodos. The other point of view is that despite the formation of Bodo Territorial Council, the Bodos did not surrender their arms, which was one of the conditions for accepting the demand of this regional council. There are voices from BJP stable that this is an issue of Nationalism, the one of Indians and the other of Bangladeshis. Some of them have voiced that these Bangla Deshis should be disenfranchised and not be permitted to vote. As such already many of them are not allowed to vote by putting them in the category of ‘D’ voters, i.e. doubtful voters. As per BJP and company it is Congress, which has been encouraging the Bangladeshis to infiltrate so that they can be used as the vote bank by the Congress. Not to ignore that since major number of those in relief camps is that of Muslims, some Bodo groups have warned that the Muslims should not be permitted to return to their original places.

National Minorities Commission in its report has pointed out that there is no infiltration of Bangla Deshis as such and the issue is that between the Bodo ethnic groups, on one side and the Muslims, who have settled here from a long time, on the other. Before we come to the issue whether these are Bangla Deshi infiltrators, Bangldeshi migrants or the Muslims settlers from Bengal over a period of time, lets register that the Assam episode had a very painful after events. There were Hate emails, Hate web sites which warned the North Eastern people that revenge of Assam will be taken against them and this caused a mammoth exodus of North eastern people from all over, more particularly from Bangalore. The Web sites which did this dirty job, many of them have been blocked, it is said are from Pakistan, some 20% of the blocked sites are the one’s run by Hindutva groups also. Through leaflets and other mechanisms VHP and other groups are propagating that Hindus are being attacked by Muslims, the Bangla Deshi infiltrators.

Not to be left behind some orthodox, fanatic Muslim groups organized a protest rally in Azad Maidan of Mumbai, in which a preplanned act by a section of Muslims attacked the OB vans of media and the police officials. The restrained and effective leadership of Arup Patnaik was not to the liking of the communal elements and those politicking on the issue within the ruling party and so Mr. Patnaik has been punished by being kicked up, As such secular activists and large section of Muslims are in deep appreciation of Mr. Patnaik’s handling of the episode.

Coming back to the propaganda of Bangla Deshi infiltrators, many a researchers have proved on the basis of demographic data of last century in particular that the Muslims in the region are settlers from pre partition Bengal to begin with, later at the time of partition in 1947 and lastly at the time of Bangla Desh war in 1971. Assam accord of 1985 recognizes all those living in this area as the legal setters, most of the Muslim fall in that category. Not to deny that that some small number of illegal immigrants, the one’s forced to migrate for economic reasons is also there.

The change in demographic profile of Assam has taken place over a period of more than a century. It was mainly the British policy to release the pressure from the then Bengal province that they encouraged the Bengalis to settle in Assam. The last major migration has taken place around 1971, the Bangla war. After that the trickle has been there but the alleged infiltration is not there. Assam accord does recognize that all those who have settled before 1971 are legal Indian citizens, which most of the Muslims in Assam are. This is shown by the pattern of decadal growth in the region more particularly from 1950 onwards. The census figures clearly point out that after 1971; there is no major increase in the population of the area. The decadal growth in India, Assam, Dhubri, Dhemaji, and Karbi Anglong from 1971 to 1991 had been 54.51, 54.26, 45.65, 107.50, and 74.72 respectively. While the same in the decade of 1991-01 became 21.54, 18.92, 22.97, 19.45, 22.72 and in the decade of 01-11 it became 17.64, 16.93, 24.40, 20.30 and 18.69 respectively.  Shivam Viz in Myth of Bangla Deshi and Violence in Assam (http://kafila.org/2012/08/16/the-myth-of-the-bangladeshi-and-violence-in-assam-nilim-dutta/) shows that the migration has taken place over a period of time and the increase of population stops after 1971.

If we just look at the decadal growth rates of population in two other districts of Assam, Dhemaji and Karbi Anglong, we will see that their growth rates in comparison have been more than twice that of Assam and substantially higher than even the ‘Muslim’ majority ‘border’ district of Dhubri. Yet, the Muslim population in Dhemaji and Karbi Anglong is minuscule. The Hindu population in these two districts is 95.94% and 82.39% Hindu respectively. Muslims constitute merely 1.84% and 2.22% respectively of their total populations, in spite of having consistent high decadal growth rates – Dhemaji touching 103.42% between 1961-71 and Karbi Anglong having a similar high of 79.21% between 1951-61. This should be testimony enough to show that there could be reasons apart from illegal immigration of Muslims behind a high decadal growth rate of population. In Assam there is a decline in the population in Kokrajhar, which is the seat of Bodo Territorial Council. It hasthe lowest population growth of 5.19%, from the earlier 14.49 per cent in 2001. 

Understanding the truth and deeper analysis of the demographic pattern of Assam is very essential to understand the nature of present carnage, which is more of a sectarian nature, a group trying to assert ethnic domination in the region. The underlying causes, lack of development of the region, absence of jobs, is creating more pressure on the land, and the ‘sons of the soil’ politics is being brought up in a very painful manner. Not only do we need to assuage the present violence, there is a need to bring in amity between different communities with proper development of infrastructure, which gives the opportunities to all the citizens of the area.   

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Celebrating Harmony and Peace

Ram Puniyani

Communal violence is the sad reality of South Asian states. India in particular has been witnessing this violence more so after the coming of British. British in pursuance of their policy of ‘Divide and Rule’, introduced communal historiography and sections of population who wanted to preserve their feudal privileges, picked up this version of History and used religion as a cover for their politics. Both Hindu and Muslim communalism, in a way played a supplementary role to the British policy of divide and rule. The communal violence, which has been stalking the streets of India is due to numerous factors and is causing immense suffering to the society. Many a social group and many an individuals are doing their bit to ensure that the flames of communal violence are doused and amity prevails in the society.

Vasant Rao Hegiste and Rajab Ali Lakhani
Courtesy: http://binitmodi.blogspot.in/2012/07/blog-post.html

In this light, it was heartening to note the observance of ‘Peace and Harmony’ day, on the anniversary of Vasant–Rajab on 1st July in Ahmadabad. Vasant Rao Hegiste and Rajab Ali Lakhani were two friends who were working for the amity in the society. In the communal conflagration which broke out in Ahmadabad in the wake of post partition tragedy, both of them went in the city to restore peace and amity. The crowd, maddened by the feeling of hate, killed them. The day of their martyrdom is being celebrated in Gujarat by various groups. One recalls there have been many outstanding individuals, thinkers, social activists who have sacrificed their lives on the altar of communal peace. The name of Ganesh Shankar Vidyarthi comes to one’s mind for his selfless work in the Kanpur violence of 1931. For Gandhi, father of the nation, the Hindu Muslim amity was on the top of agenda and when whole nation was celebrating the release from the clutches of colonial powers he was doing his best in the riot ravaged Noakhali and other places. His efforts were superhuman, as he did not care for his safety, what was paramount for him was as to how to restore the sanity amongst the violent mobs. It is because of this that Lord Mountbatten the last Viceroy of British Empire and First Governor General of Independent India called him as the ‘one man army’.

One is sure there must be various glorious examples of such superhuman efforts in our community, who need to be remembered with respect. One needs to learn a lot from their values while celebrating their anniversaries. It is all the more important in today’s India as communal violence is, unfortunately marching with relentless speed, changing it’s form and nature constantly. One has seen that since the decade of 1980s the violence in many a north Indian cities, Meerut, Malyana, Bhagalpur and Delhi was in a way revival of this horrendous phenomenon in the Independent India. The massacre in Nellie and Delhi were too dangerous in their extent and damage to human lives. Further down the Mumbai violence of 1992-93 gave us a warning signal that things are worsening on the front of intercommunity relations. This was followed by targeting another minority, the Christians, and brutal murder of Pastor Stains and later the Kandhmal violence came as yet another eye opener for us.

The root cause of the communal violence is the politics in the name of religion. In this the political, social, economic agenda of vested interests are presented in the language of religion. Unfortunately in India this phenomenon is running parallel to the process of global aims of Imperial powers that in pursuit of their control over oil wells have promoted fundamentalism and terrorism in the name of religion. The Imperial power has also demonized one of the major religious communities of the World. This present era has been the one where the deeper process of ‘alliance of civilizations’ has been undermined and the flagship of the vested interests has been the thesis of’ ‘Clash of civilizations’, which is a falsification of the reality of the human history. One knows that human society has progressed due to alliance of diverse civilizations and cultures. While the rulers and affluent have been fighting for increasing their power and wealth, the average people of the world have been allying, intermixing with each other leading to high degree of synthesis in all aspects of human culture, be it food habits, clothing, language, literature, architecture, or be it even the religious traditions followed by people. Social interaction is the moving engine of Human progress.

Vasant-Rajab Shahid Smarak
Jamalpur, Ahmedabad
Courtesy:
http://binitmodi.blogspot.in/2012/07/blog-post.html

The divisive politics in the name of religion begins by changing the paradigm of human understanding from the socio economic differences to religious one’s. The core aspect of human stratification runs around economic and social factors while the politics in the name of religion presents it as if the differences amongst the practices preached by clergy are the core points of difference. From last some time the syncretic aspects of society are being undermined and the divisive aspects are being highlighted. The communal politics has the base in the spread of Hate other propaganda. This hate other sentiments are the foundation on which innocent people are killed during the carnages. The carnages also polarize communities along religious lines and ghettoization of minorities follows. This ghettoization further traps the communities in to becoming inward looking and being further demonized.  Today we in India are witnessing a very concerted attempt to marginalize the religious communities.

The way out is very hard and a long struggle to restore the humanism of our society. We, people of different religious communities have a common heritage and our aspirations for better society are also common. What prevents our efforts for a better society is the hysteria created by religion based politics. This hysteria is created around the emotive issues. There is a dire need to change the paradigm of social thought, the one from identity based issues to the one revolving around the rights and livelihood of weaker sections of society. There is a need to overcome the impact of prevalent myths about minorities and stereotypes about them and strengthening the tradition of syncretism, which is our basic hallmark. There is a need to uphold the values of Bhakti and Sufi traditions, there is need to uphold the values of likes of Gandhi, Ganesh Shankar Vidyarthi, Vasant-Rajab and their tribe. We do salute this spirit of peace and amity in our traditions and hope this will show us the path to progress and peace in the long run. 

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Bridges for Harmony

Ram Puniyani

Life is full of paradoxes, and not all of them are intriguing. Some of them give a pleasant cozy feeling too. Recently (25 March, 2012) people saw the Pakistan’ Deputy Attorney General, Muhammad Khurshid Khan, Polishing the shoes of devotees in Gurudwara Rakab Ganj Delhi. This work is part of Seva (service) in Gurudwaras. This particular tradition is part of Sikh Gurudwaras.  Kurdhid was doing this to atone the sins of Taliban’s that have tormented the Sikhs in many ways. He also was doing it to heal the wonds of minorities who have suffered the violence. Taliban’s had abducted three Sikhs, had demanded ransom and one of the Sikhs was killed. Khurshid felt the Taliban’s have done something inhuman, which is against Islam. Pained by this he started this mission of bring peace and amity amongst religious communities.

One is sure there may be enough conservative, fanatic elements who will criticize this humane and touching gesture on the part of Khurshid. One knows that Taliban’s with their particular version of Islam, which got a boost in the indoctrination of Madrassasas set up in Pakistan by US to counter the Russian occupation of Afghanistan, is the extreme intolerant variety of Islam, something is against the basic tenets of that religion. Same Taliban’s had destroyed the Bamiyan Buddha statues, they had also imposed Jazia on Sikhs and had also come up to implement with the color code for dress for people according to their religion. South Asia has been in the grip of sectarian violence where minorities in each of these countries has been the major victim of politics in the name of religion, a politics which takes cover under the identity of religion and spreads hatred against the ‘others’ the one’s belonging to other religions. 

This politics also accentuates the divides amongst the followers of same religion as it also breaks them in to further narrow sects. Surely, while Christians and Hindus nave been a major victim of violence in Pakistan the smaller sects of Islam, Ahmadiays, Kadiyanis have also faced the wrath of dominant sections of society. In India during the rise of the communal violence during last three decades while Muslims and Christians, the  religious minorities, have faced the major brunt of sectarian violence; at the same times dalits and Adivisis have also been a substantial victim of the violence.

The politics in the name of religion operates on the foundation of identity of religion and undermines the moral values of that religion. It constructs a history where the Kings of a particular religion become the ‘icons’ of that religious community, while the kings belonging to other religion become the villains of the piece. The interactive culture of the communities is undermined in these narratives and the religious communities are made to stand against each other as the opposite parties. The reality is that the amity of people had been more along economic lines, the landlords on one side the laboring masses on the other. While the ‘clergy’ stood at the service of the affluent ruling class, the saints expressed the sigh of the oppressed sections of society. The Landlords–Kings allied and fought with each other for the sake of power and wealth while the laboring masses interacted with each other, rubbing shoulders while visiting the sufi dargahs, or paying respect to saints of the genre of Kabir, cutting across religions.

The colonialists were more interested in plundering the South Asia, which as a continent came under British rule in the main. The British promoted the declining sections of landlords and Kings, recognizing them as ‘representative’ of their religious community. This laid the foundation of Communal politics, Muslim League on one side and Hindu Mahsabha and RSS on the other. These communal streams picked up the version of History, centered on the religion of the kings and tried to preserve their vested interests in the language of religion. This interpretation looks down on the syncretic traditions of people who found as much solace with the likes of Bule Shah or Nizamuddin Auliya as with Ramdev Baba Pir or Satya Pir as with Dadu, Raidas or Tukaram.

The highest point of success of British policy of ‘divide and rule’ was the partition of the country or rather carving out of Pakistan in the name of religion, while the remaining part upheld the values of freedom movement to come up as a secular democratic nation. Overall, the major culture and traditions of South Asia, India-Pakistan-Bangla Desh are mixed one’s the syncretism of their religious tradition being its high point. During last three decades the sectarianism has surged due to many a local factors which have been further boosted by the rise of Global Emperor, US, who devised the religious language, demonized Islam to quench its hunger for oil. The result has been the wounds of partition, the wounds of communal strife of the past which were slightly cooling down have been exacerbated and the communal forces have become stronger in all the South Asian Countries. These communal forces have at one level similar value, opposition to democracy and abolition of human rights of weaker sections of society. At surface they present it as a battle against the ‘other religious community’.

In this dismal scenario, it is people like Khurshid who are braving it out and despite the sure opposition from fundamentalist forces are keeping the torch of amity alive. While Talibans, Zia Ul Haque and RSS type formations have been on rampage, the forces like those presented by Khurshid are also silently singing the songs of peace. The efforts in this direction have been slowly but surely percolating and trying to appeal to the humane aspects of community living. These elements know that while at one level the victim groups have to get their rights by their struggle against injustices, they also know that the progress of society is possible only by overcoming the sectarian divides which try to trample our democratic values. Democratic ethos are the base on which the struggle for human rights and better society is possible in the short and long run. All the efforts which bring communities together for interaction, celebration are building the bridges which not only will overcome the sectarianism but with lay the foundations on which peace with justice will be possible. Three Cheers for the likes of Muhammad Khurshid Khan!

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