A World Gripped by the Cancer of Terror

Ram Puniyani

The current times are very disturbing as so many innocent lives are being lost and social resources being destroyed due to the dastardly phenomenon of terror. To cap it all, this phenomenon has been linked to religion in the popular perception. Just during last two weeks (July 2016) we witnessed with horror the massacre of 49 people at the Pulse club in Orlando, US.  This deadly incident had two interpretations, one that it is an act of Jihadi terror and two it was prompted by a man gripped by homophobia. One of the commentators pointed out, “It turns out that he may have been motivated by both homophobia and Islamic radicalism…Terrorism or homophobia? The answer is yes. Both.” 

In another incident 119 people were killed in Baghdad blast by Islamic State. In Bangla Desh on 1^st July 28 people were killed. Those who lost their lives were identified as foreigners. There are some reports that the terrorists belonged to Jamaat Ul Mujahideen and were not affiliated with Islamic State. One commentator points out that ISIS and the Al Qaeda are currently engaged in a fierce competition across our sub-continent aiming to outdo each other in spreading their terror tentacles. But the malignant growth of Islamist extremism in Bangladesh can be easily traced back to the Jamaat-e-Islami (JEB) and its militant student wing, Islami Chhatra Shibir. 

What connects these diverse destructive phenomena? At the surface it seems these are the manifestations of Islamic terrorism, as the phrase has become popular since 2001 after the 9/11 tragedy. If we go slightly deeper we can discern some clear strands of very different underlying pathologies operating in each of these. The one in Orlando has a lot to do with the prevalent gun culture in US. and this has woken up the law makers to the prevalent norms of possession of the gun. While this may be most horrific of such cases, similar one’s at lesser intensity has been occurring in US off and on unrelated to the Islamic terrorism so to say. In case of Baghdad mostly it is the one related to the Islamic State.  

As far as the case of Bangla Desh terror is concerned this seems to be a continuation of the terrorism which has roots in the fundamentalist streaks in Bangla Desh politics. Such terror acts have been stalking Bangla Desh since quite some time, manifested in the murders of progressive-secular liberal bloggers and Hindus. This has indigenous origin to which the present regime had turned a blind eye and violence came to the fore in this dastardly way due to the failure of the state and society to curb the rising fundamentalist trends in politics. Currently in many countries of South Asia the militancy has origins in fundamentalism-communalism as seen prominently in Pakistan, Bangla Desh and India among others. 

In Pakistan fundamentalist doctrine was given the official status during Zia Ul Haq’s regime. To get the cover for his dictatorial ambitions he resorted to alliance with feudal forces and Mullahs and brought in the doctrines of Maulana Maududi (Deoband Islam). This is what is referred to as Islamization of Pakistan. The focus of this was to push back the civic social norms around the Sharia as interpreted by Maududi; the focus was to bring in feudal conservative values, suppression of women and of civil liberties. In India the politics in the name of religion manifested more in the form of communalism, communal violence, where the religious minorities have been the victim. The extreme form of this ideology manifested in organizations upholding Hindutva ideology which have been alleged to be responsible for the acts of terror in Malegaon, Makka Masjid (Hyderabad), Ajmer and Samjhauta Express. The communal-fundamentalist ideology is an attempt to restore pre-modern, feudal values of birth based hierarchy of caste/class and gender in the garb of Sharia law or glorious traditions of the past, presented as religion. 

Terrorism related to Al Qaeda-Islamic state variety has its roots in the politics of oil control in which the policies of United State has played a major role. It is the policy of US which funded the Madrassas based in Pakistan and brought in the Maulana Wahab’s version of Islam. Here the major focus is killing the infidel (kafir) as a part of jihad. In this variety the central focus is on violence against those differing with these dominant groups. It had a reason; as they wanted to fight communism, Soviet occupation of Afghanistan and so the killing of infidel. If we see the case of Pakistan one can see the Islamization of Pakistan during Zia’s regime getting a continuum through the Al Qaeda variety taking over later, and Al Qaeda in turn laid the ideological foundations of Islamic State. Hillary Clinton clarified the US role very succinctly. There is adequate reference to show that US has been supporting the terrorist groups in more ways than one.      

So two strands of terrorist actions are creating havoc in contemporary times. One has the motive of restoring the pre-modern values as seen in the case of Pakistan (inspired by Maulana Maududi), Bangla Desh (similar variety), India (Hindutva) and in Mynmar and Srilanka as well. The latter have used particular interpretation of Buddhism. The other has its support system derived from the global politics of oil control. The tragedy is that both these varieties draw their foundation and legitimacy in the name of religion, particularly Islam. Religion has many streams, like Islam has Sufi as well as Wahabi tendencies and Hinduism has Bhakti and Brahmanism. US picked up Wahabi version for political goals in West Asia, Zia had picked up Maududi for strengthening dictatorship, Hindu Nationalism-Hindutva has picked up Neo-Brahmanism, for its own political agenda. Various streams of religion do prevail as such but become dominant only when propped up by political forces who can use that cover to enhance their political goals. Recognizing this may be a major step in combating terrorism, and make it clear that it is political agenda masquerading as religion.

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Controlling Thought and Food Habits

Ram Puniyani

The intolerance does not grow in one field of social life in isolation. In different arena of our life it tends to run in a parallel manner. In Maharashtra, with the BJP majority Government in seat of power, we had a ban on the storing, selling and eating of beef few months ago. This ban increased the problems of a large section of society, the workers in abettor, those consuming beef and those selling beef. The workers of Devnar abettor, located in Mumbai, the biggest one in the area, rendered jobless due to this decision of the Government are writhing in the pain of unemployment. Then came the Government order that any criticism of Government servants will be treated as sedition. This is an attempt to put a total cap on the basic democratic rights, on freedom of expression and on the right to dissent. During this period the state witnessed the murder of two of its foremost rationalist thinkers and leaders, Dr. Narendra Dabholkar and Comrade Govind Pansare (who was also a political worker) for taking on the forces of blind faith and for promoting scientific temper. In the neighboring Karnataka the ex-Vice Chancellor of Kannada University, Hamphi, the tall scholar of Kannada and rational intellectual was done to death.

On the heels of this comes the decision of Mira Bhaynder Municipal Corporation to ban the non vegetarian food, except fished and eggs, during Paryushan, a Jain festival, for eight days. This ban has been put for four days in Mumbai area under Mumbai Corporation. BJP is in lead in taking decisions in this direction. As such over a period of time the number of days for which this ban has been there is proportionally going up with the rise of sectarian politics in the nation and in the state. As such earlier during Paryushan the ban was there for one day in 1960s, two day in 1990s, now it is four days in Mumbai and eight days in Mira Road-Bhayander area. Interestingly fishes and eggs which Jains don’t consume have been spared from the wrath of the zealots who think imposing your sentiments is part of one’s religion. Will there be such a demand for prohibiting garlic and root vegetable, which are also prohibited by Jain practices, next? 

Country as a whole has been the victim of this food fundamentalism of the dominant forces. There are housing societies in Mumbai where the non-vegetarians are not allowed to stay. In Ahmadabad, Gujarat I came across an interesting incident. I was staying with a friend, who was living in a rented accommodation. Suddenly one morning when we were sipping our morning tea, the landlord barged in and headed straight to the kitchen. And then after few minutes he made his exit. I was puzzled. My friend explained that it is “Kitchen Check’ to examine whether any non vegetarian food is being cooked or consumed! It was very baffling moment for me. One knows that there is a sort of ‘food curfew’ during the day time during Ramzan month in many Gulf countries, where Sheikhs are ruling with iron hand, in the name of Islam. Which community and whose sentiments will prevail in a diverse society is a complex question.

How does one handle the food habits in a diverse society like ours? As such earlier also many a kings have respected the sentiments of the minorities. Akbar when approached by the Jain delegation did impose restriction on Non vegetarian food for some time.  Babar in his will to his son Humayun instructs that cow slaughter should not be permitted as deference to Hindu sentiments. As such the basic aspect of teachings of religion is to respect the feelings of other people in the society. What is taught is that the followers of that religion implement these in their lives. The question of imposing one’s sentiments on the others is the sign of one’s social dominance in the society. Communal parties for the sake of vote bank and for their political social agenda are feeling they can have their way and impose such practices on the society. There are others who feel grateful enough if they can practice their own things in their own family and social space without imposing it upon others.

As such what should happen in a democratic society? It’s very complex question at one level. Point should be to respect each other’s feelings and accommodate for that. Ideal is that the ‘other’ calls for such a self imposition out of volition and respect. That’s what Mahatma Gandhi teaches us time and over again. Be it the matter of religious practices or food habits, his path was clear, lets follow our path without imposing it upon others. As such, imposing one’s sentiments on ‘others’, is the highest form of violence. One of Gandhi’s writing on the issue of beef eating- cow slaughter is very illuminating, he writes “I maintain that Muslims should have full freedom to slaughter cows, if they wish, subject of course to hygienic restrictions and in a manner not to wound the susceptibilities of their Hindu neighbors. Fullest recognition of freedom to the Muslims to slaughter cows is indispensable of communal harmony, and is the only way of saving cow.” (http://www.mkgandhi.org/g_communal/chap14.htm)?

Our country has diverse food habits, from Arunchal Pradesh to Kerala to Punjab and Gujarat, we inherit the rich diversity. With the rise of the sectarianism and politics in the name of Hindu religion, Hindutva, such intolerant things are being brought in with bigger aggression. The section of Jain leadership, which getting this done, is close to the BJP.  BJP in turn has an agenda in all aspects of our socio-cultural life. Ban on Beef eating is a deliberate ploy to sharpen the divisive politics, the politics which is polarsing the communities. One recalls the 1946 V. Shantaram Classic film Padosi, where the two neighbors, Hindu and Muslim, love and respect each other’s sentiments and feelings. There are legions of stories in times past where such camaraderie amongst these communities was a matter of celebrating each other’s practices not just tolerating them. It is this intermixing at all the levels which gave us the diverse plural heritage, the culture of joy and celebration of diversity in our country.

Such issues related to bans have become an integral part of identity politics, Islamism in Gulf countries and Hindutva in India. This is painfully gripping our democratic society by the neck and imposing suspicion and dislike for the ‘other’. The economic aspects of banning beef, and banning selective non vegetarian food during the Paryushan is of no concern to the political leaders who keep deepening their hold on the section of community not by harping on issues of dignity and rights of the people but by the intolerant attitude for the ‘other’.

From over last one year, this stifling attitude is a retrograde step, putting chains on our democratic freedoms. This is a regressive march inching towards the pattern of countries where democratic freedoms have been put under the carpet in the name of religion

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Religion, Politics and Society: A Birds Eye view

Ram Puniyani

What has religion to do with politics? What has violence to do with religion? And how does the expression of major political agenda shape itself in contemporary times? Roughly speaking it seems that the religion is being used as a cover for many a political phenomenon. This seems to be the observation more so from South Asian-West Asian perspective.

To talk of last few decades, the first major presence of religion in politics began with the coming to power of Ayatollah Khomeini in Iran. This was the political aftermath of the overthrow of Mossadeq, the democratically elected Prime Minister of Iran in 1953. Mossadeq had nationalized the oil wealth and this move hurt the interests of the Western oil (mainly US) companies. After the overthrow of this Government, Raza Shah Pahlavi, a US stooge, was installed into the seat of power. He was overthrown in a revolution which was so manipulated that Ayatollah Khomeini came to capture power. Khomeini and Company’s politics was that of Islamic Fundamentalism.  With this, there were rumblings in the media, and phrase ‘Islam: the new threat’ came to be coined. In South Asia during these decades in India we see the rise of politics of identity constructed around Hindu religion, in Pakistan Zia ul Haq Islamized the politics and Maulana Maududi’s interpretation of Islam came in handy for Zia to consolidate his power. A bit later in Myanmar in due course we saw the rise of likes of Ashin Wirathu, also called as Burma’s Bin Laden, Sri Lanka also saw the emergence of Buddhist clergy which ran along to supplement the politics in name of Buddhism. On a different note one also recalls the presence of Christian Fundamentalism in US.

With the Twin Tower, 9/11, attack, the US media coined the word “Islamic terrorism’, dragging Islam into the murky world of terrorist violence. Here after ‘Islam, Muslims are the cause of terrorist violence’ has been a part of social understating all over. The deviant tendencies with Islam, Political Islam have done enough to deepen this understanding to the detriment of Muslims all over.

The morality aspects of most religions’ talked of Humanism in the contexts in which they emerged. Somehow, the identity aspects of religion, the rituals; communitarian functions, clergy etc. became the dominant one’s and have been perceived as major parts of religion today.

In feudal society, pre-industrial society, we see a big alliance of clergy of religions with the powers that be. Clergy did evolve the concepts for people’s subservience to the power of the rulers. King-Pope in Europe, Nawab-Shahi Imam in large parts of Islamic world and Raja-Rajguru, where Hinduism was prevalent; formed the nexus of this alliance where the rulers took the cover of religion to carry on with their goals of power. During this era again we see that Kings' expansionism also expressed through the language of religion, the quest of Christian kings for expansion was called Crusade, Muslim kings had Jihad as a cover and not to be left behind Hindu kings expanded their kingdoms under the guise of Dharmayuddh.

The countries where the process of secularization, removal of the hold of feudal-clerical elements from social affairs was substantial, the religion was kept in the by lanes of society. Religion became related more to matters personal. State came to treat all its citizens on par, irrespective of their personal beliefs. In contrast; in South Asia in particular; the process of secularization remained incomplete and the declining sections of landlords and Clergy hit back with the politics in the garb of religion. In India we saw the emergence of Hindu and Muslim communal streams from the section of Kings and landlords, later to be joined in by the section of educated middle classes. They were exclusive, Hindu or Muslim Nationalists, and were led by small section the educated elite, likes of Jinnah or Savarkar or Golwalkar. This had its own trajectory, assisting the colonial project of ‘divide and rule’ and to maintain the economic dominance of colonial now imperialist powers. Maulana Abul Kalam Azad and Mohandas Karamchand Gandhi stood tall religious person advocating the secular state. The communal streams, spread hatred against the other communities.

The communal violence in South Asia is now a frighteningly disturbing phenomenon. It is taking the cover of Hinduism in India, of Islam in Bangladesh and Pakistan, of Buddhism in Myanmar and Srilanka for example. This violence has a political motto, the agenda; the values of the pre Modern feudal classes in a modern context. The attempt to reinforce the feudal values of caste and gender hierarchy is made in a language which sounds modern and is modified for the contemporary context.

To add salt to the injury of violence in the name of religion, the post Khomeini, labeling of “Islam as the new threat’ was boosted by the phrase “Islamic terrorism’ in the wake of 9/11 attack on twin towers. The Al Qaeda came to the forefront. This organization is the root of most the terrorist violence in the central-west Asia. The Boko Haram, ISIS and AL Qaeda form the triad where Islamic identifies is kept at the core. The process started with joining the anti Soviet forces in Afghanistan, calling the communists as infidels and so the violence. Now other’ sects of Muslims are called as infidels and done to death in the scary manner. Surely, more Muslims have died due to this violence than any other community.

Al Qaeda was a product of three major foundations. On one hand was Islamism of Zia ul Haq, who set up Madrassas in Pakistan for indoctrinating the youth. The ideology used here was from Saudi Arabia, Wahabism, which centers on the ‘king-ruler as the representative of God. Here one who disagrees with this version is the Kafir (Infidel), and killing the kefir is projected as the noble act Jihad, with reward of Janna waiting for those doing this inane violence. The major support for this endeavor came from US, which poured in 8000 million dollars and 7000 tons of armaments to build this root of the cancerous Al Qaeda and terrorist violence in the name of Islam.

So where do we go from here. The roles of religion have been changing over periods of time. We need to pick up the threads from the saint tradition of religions and face the present challenge to human society. Religion as a moral force needs to be projected; and morality of religions needs to be projected and the violence in the name of religion needs of is deconstructed to see the real intent of the violence, which is aimed at the preservation of pre modern values or which is an offshoot of the politics of oil. The activists and scholars of religion need to harp on the morality aspect of religion and debunk the religion as identity part.

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Religion, Peace and Violence

Ram Puniyani

The global scenario is full of violence in the name of religion. The acts of terrorism are attributed to religious teachings at times. The local violence, the attack on religious minorities is also presented as a religious phenomenon. The last three decades have seen this tragic phenomenon where the political agenda of super power on one hand and the agenda of fundamentalist-fascist groups on the other have been given the veneer of religion. The major theory underlying the US policy in the oil zone has derived its legitimacy from Samuel Huntington theory of ‘Clash of Civilizations’. In South Asian countries spanning from Pakistan to Myanmar to Sri Lanka, the religious minorities have been on the firing line, have been facing a violence orchestrated by those practicing ‘religious nationalism’, those who on the pretext of defense of their religion, target the religious minorities. Be it the Hindus and Christians in Pakistan, Christians and Muslims in India, Buddhists and Hindus in Bangla Desh, Muslims in Myanmar or Christians and Muslims in Sri Lanka, the violence has been stalking them in one or the other form. This has increased the feeling of insecurity of religious minorities and also has eroded their rights as citizens.

What has the moral teachings of religion to do with all this? Nothing whatsoever. Still the popular perceptions and propaganda of the religious nationalist groups has been so pernicious that a ‘social common sense’ has been created, which gives credence to the role of religion in this violence.

It is in this light that three major statements from leaders, two of them religious and one political have come as a breath of fresh air, delinking religion from violence and espousing the peace making role of religion. Surely, religion is the most complex social phenomenon. It does encompass the element of moral values, values of humanism, so to say, on one side. At the same time it encompasses more visible facets of identity like rituals, Holy books, places of worship, the clergy and Holy Scriptures. At another level it has the element of faith in the supernatural power, deities. Surely, some of the religions did not talk of the supernatural power. In those religions, the prophets of the religions themselves, in due course have been given the exalted position of the God. This element of faith in supernatural is varying in degrees but is present all the same in different religions. These three statements, which struck the author all, came from people of diverse religious streams.

The first one came from Pope Francis while deliberating on the future of the church and redefining long-held Catholic doctrines and dogmas. The recently held ‘Third Vatican Council’ concluded with Pope Francis announcing that Catholicism is now a “modern and reasonable religion, which has undergone evolutionary changes. The time has come to abandon all intolerance. We must recognize that religious truth evolves and changes. Truth is not absolute or set in stone….” In a very profound manner he went on to say that “God is not a judge but a friend and a lover of humanity. God seeks not to condemn but only to embrace… Our church is big enough for heterosexuals and homosexuals, for the pro-life and the pro-choice!”

He added “because Muslims, Hindus and African Animists are also made in the very likeness and image of God, to hate them is to hate God...Whether we worship at a church, a synagogue, a mosque or a mandir, it does not matter. Whether we call God, Jesus, Adonai, Allah or Krishna, we all worship the same God of love. This truth is self-evident to all who have love and humility in their hearts!” “God is changing and evolving as we are, for God lives in us and in our hearts. When we spread love and kindness in the world, we touch our own divinity and recognize it.” 

This lengthy quote from his speech demolishes so many of the intolerant attitudes towards, ‘others’, towards those having different norms, towards those having different sexual orientation as well. We witnessed recently in India that most of the clergy of different religions welcomed the Supreme Court decision whereby same sex relations are regarded as a crime. This quote from Pope also goes against the ideology of “Clash of Civilizations”; and the media propaganda whereby people of other religions are looked down upon, and Muslims in particular are demonized by large section of people. The biggest contribution of Pope is to emphasize on respect-tolerance for those who are different from us. It also outlines that we cannot stick to dogmas which were brought in the name of religion at particular time, in the times gone by. This is an extremely welcome stance taken by the highest authority of Catholic faith, something which can be the role model for clergy of other religions to emulate.

Not to be left behind, the founding-leader and patron-in-chief of Minhaj-ul-Quran International and author of the acclaimed book Fatwa on Terrorism and Suicide Bombings, Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri condemned all acts of terrorism and said that the concept of “Jihad has been hijacked by terrorists”. He is precisely on the dot as the word Jihad has been given the dastardly meaning by the Salafi version of Islam, a version picked up by the US for trainings in especially set up Madrassas, from where the Mujahidin, Taliban, Al Qaeda were brought up. The politics of control on the oil resources took an inhuman form where United States proactively picked up the pervert version of Islam and popularized as ‘the Islam’, aided and assisted by its minions and large section of World media aping US in most of the matters. Dr. Mohammad, is in line with the Sufi version of Islam, where tolerance for others and celebration of diversity has been the norm. In the name of this Jihad; so much damage has been done to the human race, to redo which massive efforts are needed and one lauds the efforts of those scholars and clerics of Islam who have presented the human, tolerant face of Islam Worldwide. One cannot forget to mention the great Islamic Scholar, Dr. Asghar Ali Engineer, who strove till the end of his life to present the Islam in the proper light, in the light of values of amity and peace. Surely even today there are many who are aggressively promoting the intolerant versions of Islam, the likes of Dr. Zakir Naik, who are doing great disservice to Islam and human society.

Swami Vivekananda is the latest icon to be hijacked by the politics of intolerance. Those who have spread hatred for religious minorities are projecting him to be their messiah. In this light Indian Prime Minister Dr. Manmohan Singh statement is very praiseworthy. Dr. Singh points out that “true religion cannot be the basis of hatred and division, but of mutual respect and tolerance for faiths and beliefs of all.”
 

One does note the glaring differences in the interpretation of same religion. One can note the diverse and opposite ways in which political actions take place in the name of same religion. Two or three examples are very obvious. From Hinduism one can see Mahatma Gandhi on one side and Nathuram Godse on the other. In Islam one can see Khan Abdul Gaffar Khan, Maulana Abul Kalam Azad on one side and Osama bin Laden and the Muslim nationalists on the other. Same way one can see Pope Francis on one side and Anders Berling Brevik (Norwegian terrorist who killed 86 youth) on the other. It is the same religion in whose name such opposite stands are taken. We need to wake up to free ourselves from the ossified, intolerant views of religions and stand for humanistic teaching and tolerant traditions of religions.

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Religion, Atheism and Secularism

Ram Puniyani

Last three decades have seen an unprecedented presence of religion in social and political space. Somewhere the acts of terror, somewhere communal violence and somewhere the political influence of religious right on society and political processes, all these phenomenon have overshadowed the deeper inequities in the society, the aspirations of people for dignity and rights amongst others. Now comes a book which predicts that religions will become a minority vis a vis the practice of secularism in the decade of 2040s. The book is “Why Atheism will replace religion: The triumph of earthly pleasures over pie in the sky” written by Nigel Barber. This book relates the rise/fall of the religion with economic power and makes an observation that atheists are much more in developed countries.

The book is based on the study of 137 nations conducted by the author and concludes that in the countries; more developed the welfare system; higher is the number of atheists. The book’s crunch line is, in countries where distribution of income is even, lesser is the number of religious people. The author is a prominent psychologist. He makes a prediction that people will feel lesser need of supernatural beliefs when the tangible world is providing them for their real needs. Also in a survey conducted in America 20% people identified themselves as Atheists.

There is some terminological confusion here to begin with, while the study is a very reasoned one, and links the lack of security with the belief in god and practice of religiosity. Surely many a religions themselves have atheism as a component of their structure. Some streams of Hinduism like Charvak deny the existence of God. Jainism and Buddhism also do not talk of a supernatural power, but it’s another matter that followers of these religions converted the prophets of these religions themselves as Gods and are worshipping them. In the broad umbrella of Hinduism there are many traditions, Brahminism, Nath, Taantra, Bhakti, Siddh etc. In Hinduism itself the concept of God is also very diverse, from the polytheism with multiple Gods and Goddesses, tri-theism (Brahma Vishnu Mahesh) to the single God; Ishwar and then to the concept of formless power all these concepts are coexisting together merrily today.

In India thee atheist tradition starting from Charvak, in present times it found a strong articulation amongst communists the epitome of which has been Bhagat Singh with his famous tract, ‘Why I am an Athiest’. Also radical social reformers like Periyar Ramsamy Naicker gave the atheist movement a powerful lift. The rationalists association is nurturing the same to a great extent.

Other religions, where there is a single God, the concept of God keeps varying between the God with form and body to the formless power. Many decades ago a plethora of books debated about the existence of God. But last three decades in particular have seen a very different phenomenon i.e. gross abuse of religions’ identity by the political forces of status quo. Earlier to this, one saw in the beginning of 20^th century, in the decade of 1920s, Christian Fundamentalism was a response of the conservative sections of society to the process of social change brought about by the process of industrialization and education due to which Africa-Americans and women started coming to social space. Islamic fundamentalism makes a political appearance with the regime of Ayatollah Khomeini in Iran. Here it was the politics related to oil and the high handed politics of Western powers which foiled the popular revolution and brought in a cleric as the head of the state. It was during this period that conservative versions of Islam were promoted by some of the rulers who were scared of popular urges for democracy. Salafi version of Islam is one such which was used in Saudi Arabia to keep a tight leash over the popular aspirations so that the Saudi oil can keep flowing in to the tankers of oil companies controlled by US-UK giants.

It is the same Salafi version of Islam which was brought in to the service of US hegemonic interest to control the oil in the region.  This version was taught in the Madrassas in Pakistan. These Madrassas were set up with US instigation, money and syllabus, through which the Mujahedeen, Taliban Al Qaeda emerged and played into the hands of US designs of throwing away Soviet army from Afghanistan. In India, the insecurity of the section of middle classes in the face of rising presence of dalits and women in social space in the decade of 1980s led to the political abuse of religion’s identity by BJP when it took up the issue of Ram temple.

While the author of the book is talking about the release of the hold of religiosity and God with rising affluence, today sitting in South Asia the scenario seems to be the other way around. In Pakistan the hold of Mullahs on the social affairs is a big obstacle to the firm rooting of democracy there. In Sri Lanka again thousands of Tamils were butchered while attacking LTTE, lately one is seeing an attack on Christians and Muslims there. Not to be left behind, in Myanmar, the retrograde political forces are attacking poor Rohingya Muslims in the name of Buddhism.

One must add that there is no contradiction between secularism and religion. The author of this book is not clear on this. With secularization process, the role of clergy was relegated to the private sphere of society but religion as such was there. God was there. It’s now that with prosperity going above the critical levels that more people are feeling less need to call upon God to help them live a secure life.  In South Asian countries a complex process had been witnessed all through. While people with great amount of religiosity and belief in God like Mahatma Gandhi and Mualan Abul Kalam Azad stood for secular state, the non practicing Muslim like Jinnah led the movement for a state in the name of Islam and an atheist Savarkar, was the ideologue of Hindu nation. Many a leaders of Hindu national politics may not be so religious but in the political arena, they create mass hysteria in the name of religion and God.

 

One wishes to agree with the authors’ prediction. Hope it is not restricted just to Western countries. What is more important is to realize is that mass spectacles of religiosity are an expression of deeper social insecurities, which are being cashed in by the politicians of ‘status quo’, who are deliberately using this religious identity to ensure that social distribution of resources to weaker sections is stalled. Today in India one can see a clear cut battle between those who stand for social welfare, and struggle to bring in measures go in that direction on one side. On the other are those political forces that resort to polarize the communities along religious lines, around identity issues. The latter have a social base amongst the socially insecure middle classes and the backing of section of big corporate houses. Seeing the pains of this battle between two paths, one turns pessimistic at times whether if at all, South Asia can get over the imposition of God-Religion in political arena and focus on improving prosperity with equitable distribution in society. In many a propaganda-claims being made for ‘development’ the factor of equitable growth is missing and that’s where the real definition of development lies. The bluff of development by communal forces has to be countered and the emphasis on the growth with concern for equity, affirmative action for the victim religious minorities and dalits-adivasis is the core around which the battle against the blind religiosity and assertions of politics in the name of religion has to be taken forward.

Western countries though far from the ideal in prosperity and growth, at least do not have the baggage of politics of religion’s identity in such a strong way as is prevalent in ‘post-colonial’ states; that is dogging South, West Asia in particular. This book gives the hope as far as prosperity and equity is concerned one hopes that this applies to the troubled countries where abuse of religion’s identity is playing havoc with the concept of human rights and survival of large sections of society. 

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Bodh Gaya Blasts: Terrorist Violence and Political Agenda

Ram Puniyani

Since last two decades terrorist violence has been added on to the weapons for polarizing communities along religious lines. In Mumbai for example, we first witnessed the major blasts in the wake of 92-93 post demolition violence, then blasts in the aftermath of Gujarat carnage of 2002 and then 26/11 2008 attack from Kasab and company. This shows the multifaceted nature, many causative factors, of terrorist violence. In the similar vein, the country as a whole witnessed regular repeated violence with loss of lots of lives. In the all India chain of terror attacks, starting from attack on Sankat Mochan temple, Malegaon, blasts, Ajmer, Mecca masjid etc. so many incidents shook the country. The investigation of these attacks is another story mostly it has been guided by biases. Also since the investigation is mired in mystery, many a kite flying about the etiology, the causative factors and the identity of terrorists involved has become a routines story by now. Each commentator and political tendency riding on their own hobby horses as far as the identity of the personnel involved in acts of terror is concerned.

Mahabodhi Temple, Bodh Gaya
Courtesy: Wikipedia

Nine blasts hit the Bodh Gaya holy shrine (8th July 2013). Fortunately the damage to lives was not there; only two monks incurred some injury. Immediately after the blasts the statement came that these blasts have been done by Indian Mujahidin operatives to take revenge of atrocities by Buddhists on Rohingya Muslims in Myanmar. This is by now a routine pattern that after every blast such statements have been made about involvement of some Pakistan based or group with Muslin identity and later some other truth, involvement of the ilk of Swami Aseemanand for example, has regularly emerged. There was a strong suspicion amongst those who have been following the acts of terror from critical angle that Bodh Gaya terror act might have something to do with Neetish Kumar walking out of NDA since Modi was appointed as the campaign committee chief by BJP for 2014 parliamentary elections. In an address to Bihar BJP workers Modi did talk of ‘teaching Neetish Kumar a lesson’. One knows that Modi is likely to be projected as the next Prime Ministerial candidate from the BJP side. As far as Indian Mujahideen, which is the first organization to be named by some investigation agencies and immediately lapped up by BJP family, is concerned many doubts have been raised about its role, its controllers and so on. Same way SIMI has been the major whipping horse so far, from the side of investigation agencies. SIMI was banned also. But when the ban was challenged, Justice Lata Mittal Tribunal found no reason to ban it. In popular perception this has been sunk deeply that SIMI is a terror outfit. The operatives of the type of Kasab have been different cup of poison, dancing to the tune of Pakistan army and Al Qaeda. Al Qaeda itself was a product of US policies to counter the Russian occupation in Afghanistan.

This Al Qaeda impact on the investigation agencies had been so strong that the American media’s coining of the phrase ‘Islamic Terrorism’, in the wake of 9/11 WTC attack was converted into the dictum, ‘All Muslims are not terrorists but all terrorists are Muslims’ by communal forces and part of the media. This was the leading understanding of Indian investigation agencies in the wake of most of the terror blasts in India. Starting from the Nanded blast of April 2006 to the blasts in Malegaon, Mecca’s Masjid, Ajmer and Samjhauta Express, the same principle was applied by the biased investigation agencies and led to the arrests of hundreds of innocent Muslims ruining their careers for good and demonizing the community as a whole. This also led to the process, which is still on, fake encounters of Muslim youth, on different pretexts. BJP ruled Gujarat led the pack in this direction and youth like Ishrat Jahan were killed in cold blood; the alibi given was these terrorists, associated with Pakistan based terror groups have come to kill the Gujarat Chief Minister Narnedra Modi. Many a youth were done to death and lately with some investigations taking a proper direction, many a police officers, who are acolytes of Modi are currently cooling their heals in jails. Hemant Karkare played a very crucial role in partly reversing this trend, when during the course of Malegaon blast he could successfully catch the culprits, despite great opposition from the leaders of Hindutva stable, the likes of Bal Thackeray and Narendra Modi labeling Karkare as Deshdrohi (Anti National).

In case of Bodh Gaya tragedy the association of this blast with Myanmar incidents seems to be a deliberate propaganda to polarize the communities. More so this is also aimed to pitch the Buddhists against Muslims. It has already been propagated loudly and section of media is making this as the base of their banner stories.  From BJP camp, many of whose associates are currently in jail for allegedly being involved in acts of terror, Ravi Shankar Prasad said that “The media is saying that they (the perpetrators in the bakery case) had done recce of the temple at Bodh Gaya. There were warnings but no precaution was taken.” And that Bihar Government failed to take any preventing action. Here, there is a clear hint to link the blasts with Mynmar tragic events. In contrast Congress spokesperson Digvijaya Singh says that such statements are an attempt to polarize the communities and the non BJP Governments have to be more careful, more so Niteesh Kumar.

It is true that BJP has in mind the forthcoming elections.  By projecting Modi as the main contender to lead the party, it has already alienated many an allies. So it has to ensure that it should get more seats. It also knows that communal polarization is the best ladder for it to ascend to the seat of power. So far communal violence has been the major polarizing factor. As communal violence went up, the electoral strength of BJP also went up. With the rise of terrorist violence, BJP has also used terrorist violence to polarize the communities along religious lines, leading to further the good harvest in the electoral fields. Why can’t we wait till the investigations lead to some conclusions about ‘who did it’? The early speculations are fraught with dangers. Linking it up with atrocities on Rohingiya Muslims’ will further alienate them and make them more vulnerable. We have seen such speculations have tormented the Muslim community to no end in the wake of so many terror attacks in different parts of the country. One concedes that there has to be a working hypothesis in investigations. Such working hypothesis when biased and probably ‘non professional’ leads to the vulnerable sections being subjected to atrocities of the highest order. One major aspect which is being underplayed is the person Vinod Mistry, a carpenter, whose ID card and bag were found on the spot. In the bag was the robe of a Buddhist monk. What is the inference of this? Rihai Manch a Forum for release of innocent Muslims in jails on the charges of terror attacks, points out "the manner in which one finds mention of a name called Vinod Mistry in this case and the way in which we are finding that clothes normally worn by Buddhist monks were discovered from his possession and the manner in which letters in Urdu were discovered from the temple, it rather vindicates that it was an attempt to stage 'Malegaon' in Bodhgaya where fake beard was found out and where due to wrong/biased inputs many innocent Muslims were lodged in jail for quite some time till real culprits belonging to RSS were discovered"

In Indian political chessboard, the organizations taking inspiration from the ‘Hindu nation’ ideology; have been at the forefront in so many acts of terror, Swami Aseemanand, Swami Dayanand, Sadhvi Pragya Singh Thakur and company. The mistaken hypothesis, ‘All Terrorists are Muslims’ kept protecting them and deflecting the line to investigation in wrong directions. What is needed is an unbiased objective approach. While it is unfortunate that the holy place associated with Lord Gautama Buddha has been targeted, one also feels that a professional unbiased investigation should be undertaken and guilty punished. What is also needed that the baseless linking of this terror attack to Rohingya Muslims be shunned till the investigations reveal something substantive. 

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Pak Zoo and Malsi, the Elephant

Pak Zoo was carved out of Hind Zoo in 1947, when the imperialistic British zoo-owners got bored of toying with the inhabiting animals, and decided to abscond from animal parks all over the world. For the decade or so leading up to the British selling Hind Zoo, it was clear that the zoo’s ownership would be returned to the locals, but the dynamics of the final deal weren’t quite as unambiguous. After much deliberation and debate, the future of Hind Zoo hinged over the fate of one animal, an elephant named Malsi.

Malsi was born in Saudi Arabia, what seems like ages ago, and was brought to the subcontinent by Arab warriors, who used him to destroy any resistance that they faced in their long journey. Malsi encouraged their imperialistic cravings – among other fetishes – as he stampeded over anyone who denounced the Arabs or didn’t accept the elephant as the supreme authority. After reaching the subcontinent, Malsi first threatened to ‘Arabanise’ Hind, but when that didn’t materialise he found acquiescing followers who ended up creating a whole new zoo for Malsi.

To read more of Malsi's vicious behaviour in the Pak Zoo, click the following link:

http://www.pakistantoday.com.pk/2013/03/01/comment/columns/elephant-in-the-room/

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Pakistan: Sectarian Divides

Ram Puniyani

South Asia has been in the grip of sectarian violence since fairly long. During last three decades and more particularly during the last decade this violence has been intensifying in degree and spread. It was sad news to hear that the Christian Community of Joseph Colony, Badami Bagh Lahore was the victim of one such violence recently (March 2013). In this violence 178 houses of the low-income community, as well as shops and three churches were looted and burnt to ashes. The local Pastor was attacked and the father of Savan Masih, the youth falsely accused of blasphemy, was beaten up and subsequently arrested.

In Pakistan both non Muslims and some Muslim sects have been harassed on religious grounds. As such the major victims of such violence are the sects of Islam, Shias and Ahmadis. The Ahmadis has been declared as non Muslims through an act of Parliament. As such Shias, Barelvis, Sufis, Ahmadis, Christians, Sikhs and Hindus are the religious minorities who have facing the wrath of dominant communal forces in Pakistan. At the time of Partition, creation of Pakistan, the percentage of religious minorities was close to 23% and gradually it declined. The foundation of communal violence was very much there in the social thinking which regarded Pakistan as a Muslim state. Non Muslim minorities and some sets of Islam has been the victim of this violence. This violence picked up for the worse, during Zia ul Haq regime, when the Khakis and beard-cap came into a firm embrace, an alliance, which mutually boosted the power of both these groups.

In the decade of 1980s the other factor which contributed to the rise in divisive thinking was the setting up of Madrassas, richly funded by United States for its goal of control over oil resources, for countering the Soviet occupation in Afghanistan. With these Madrassas, the US-Saudi support strengthened the Salafi, Wahabi version of Islam and this not only targeted the non Muslims but also the Shias and Ahmadis, the former being a substantial in number.

This targeting of intra Islam minorities also had some external support in the region, the Sunni factions being promoted and funded by Saudis and Shias by Iran. The Christian and Hindus were easy enough targets for these forces. In later decades this violence at social level came to be supplemented by the terrorist violence from sections of Al Qaeda...

The large number of Christians there belongs to scavenger castes. Not only they are looked down upon, and most of the times the aim of violence is to dispose them of their lands. This is a very vulnerable social group. The blasphemy law has come in handy for attacking these communities. One recalls the case of Asea Bibi, who is in jail for her alleged remarks against Prophet Mohammad. She has been sentenced to death. Her appeal is pending in the Punjab High Court. When Salmaan Taseer, the former Governor of Punjab, spoke about reformation of the blasphemy laws of Pakistan, he was killed by a member of his own security guard.

Every sectarian force develops its own tools and pretexts for attacking the minorities. Asea had fetched some water from a well, and a Muslim crowd chided her for “polluting” the water since she was a “dirty (low caste) Christian”. The twist of arguments led to her death sentence.  Similarly in Aug. 2012, Rimsah Masih, the young, mentally challenged 14 year old girl was arrested for burning the pages from the Koran.

And now this mob of Muslims, which was coming out from the Masjid, broke into and destroyed the belongings of several Christian homes, because, as alleged by the one Muslim man who had a argument with one Christian man, the Christian had blasphemed against Islam. Quick mob justice, punish the community for the alleged work of one!

The pretexts notwithstanding the pattern are similar. The Muslim communal groups have been on the rise since the Zia regime. The degree of intensity of their boldness can be gauzed from the fact that they openly take the credit for such violent acts. This to some extent shows their clout and acceptability in the system.

The trajectory of communal forces in three major countries of South Asia has been parallel but very distinctive. In India the Hindu communalism, vitiated the peace and the regular targets were the non Hindus, Christian and Muslims. In between Sikhs were also subjected to massive violence. The increase in anti Dalit violence during this period cannot be visibly linked up with the anti Muslim and Anti Christian violence. Still the study of history of this violence tells us that the intensification of anti minority
violence in early 1980s began with violence against dalits in 1981 and 1986. In Bangla Desh and Pakistan the non Muslims are targeted and differing sects of Muslims are also subject to this violence. In Pakistan, it seems the minority sects of Muslim and Christian and Hindus seem to be sailing in the same boat.

It will be infesting to note that unlike the perceptions prevailing here that all Muslims are anti Hindus and supporting violence what came to be noticed in recent anti minority violence was that the condemnation of these attacks against religious minorities by the secular groups in Pakistan. The case in point is the recent anti Christian violence in Lahore, the people to condemn this have been the activists from Forum for Secular Pakistan, articulating the wish for a secular state in Pakistan and upholding the secular values in that country. To condemn this attack in Lahore the Jamia community in Delhi organized a candle vigil and Khudai Khidmatgars issued strong statements condemning the violence against Christians n Pakistan, Many other groups have also added to the voices against such an insane act of violence.

While condemning one type of violence, the criticism dished forward is ‘why you criticize only this communalism’? As such the comments and criticism of democratic elements are directed against the acts which take place irrespective of the religion of offenders and victims. The secular groups and commentators who raise their voices against violence are dubbed as being against being this or that religion, being one sided and what not? The real issue is to be against all sort of targeting of religious minorities and intra religion groups. We seem to be in a downward phase of history where the communal elements are getting more powerful through the dastardly violence against the vulnerable groups, more often poor of the community, but not necessarily so.

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Viswaroopam: Kerala Shows The Way!

One of the most redeeming scenes we have witnessed during the current Islamist protest against the screening of the Kamal Hassan film Viswaroopam is the protection offered by the public to the theaters when the film was screened in various parts of Kerala.

The Hindu reports that when the ultra-fundamentalist Social Democratic Party of India (what a name for a group still wallowing in the tribal values of the seventh century Arabian desert people!) tried to stop the screening of the film in government owned Kairali theatre in Thiruvananthapuram, DYFI workers assembled at the theatre offering protection.  In other places too cultural activists came out in support of the film and offered protection to screen the film emboldening the theatres to continue to exhibit the film.

While in a civilized society it is the duty of the police and other law enforcing authorities to protect the public from hooligans, sometimes it becomes necessary for the civil society to come forward and take on the cultural fascists who use their muscle power to muzzle the voice of freedom and progressive values.

While we understand the decision of the producers of the film to have a discussion with the fundamentalist groups protesting against the film (after all, they are in business and has to, at least recover the money they invested), it is indeed depressing to find that in addition to the Central Board of Film Certification, the producers of a film has to get the approcval of religious nuts before a film is exhibitted to the public in India - supposely a Secular State!

Vishwaroopam comes home to plaudits, brickbats in equal measure

Special Correspondent

(The Hindu, 26 January 2013)

Amidst protests, the fans of actor Kamal Hassan gave a warm reception to his latest film `Viswaroopam,’ in the capital on Saturday.

As the film was not released in Tamil Nadu, the fans of Mr.Kamal Hassan from Madurai and Tirunelveli reached the Kairali and Sree theatre complex in the city to watch the film. The enthusiastic youth showered flower petals and sprayed milk on the huge flex boards of the actor put up before the theatre complex. Some of them offered pooja too. The fans had a word of praise for the State government for taking the initiative to screen the film. In spite of news about the protests against the film alleging that it hurt the sentiments of a community, the theatres were crowded.

Later, a group of Social Democratic Party of India (SDPI) took out a protest demonstration to the theatre complex. They destroyed the boards put up before the theatre. Meanwhile, DYFI workers under the aegis of the district committee assembled at the theatre offering protection for the screening. Kerala Cine Exhibitors Association president V.Mohanan told `The Hindu’ that all those cinema houses which had stopped screening in the wake of protest will resume shows as usual from Sunday. “Across the State, the film was released in 86 theatres, but at least 14 theatres were forced to give up the screening in the wake of protests. Cultural activists in various regions, including Perumbavoor and Palakkad have come out in support of the film offering protection and this has emboldened the exhibitors to resume the screening in full swing from Sunday. Cultural and political activists have taken an active interest in preventing such undesirable tendencies,” he said.

Leader of the Opposition V.S.Achuthanandan said in a statement here that the blocking the screening and unleashing violence against the film amounted to infringement on creative freedom and right to expression. Permission for screening the film was granted by the Censor Board after scrutiny. The violence against theatres was cultural fascism. Those opposing the film can campaign against it, but should not resort to violence. This was proof of intolerance. Mr.Kamal Hassan hails from a family which upheld religious amity. He and his brothers are symbols of religious unity. Casting a wrong impression about a revered artiste was unfair, he said.

The SFI State secretariat demanded the government to give due protection to the theatres screening the film. It described the protests as uncalled for in a statement here. Legal action should be initiated against those targeting the cinema houses. Communal forces were trying to upset creative freedom. The attacks and ban on a work of art were not conducive for a civilised society, the statement said.

(http://www.thehindu.com/news/cities/Thiruvananthapuram/vishwaroopam-comes-home-to-plaudits-brickbats-in-equal-measure/article4348207.ece

 Accessed on 31 January 2013)

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Shinde on Hindutva Terror: Terminological Confusions

Ram Puniyani

Protests are being organized and threats to stall the proceedings of next Lok Sabha session are being dished out to oppose the Home Minister Sushil Kumar Shinde’s statement about the Hindu terrorism, its links with BJP and RSS. (23 Jan 2013). There are two major components of this statement. One is the use of the prefix Hindu for terrorism, and two about RSS-BJP links with terror training camps. What Shinde called Hindu terrorism has also been called Saffron terrorism or Hindutva terrorism. This prefix is to point out to acts of terror indulged in by the likes of Sadhvi Pragya Singh Thakur, Swami Aseemanand, Col. Prasad Shrikant Purohit, Kalsangara, Sunil Joshi and many like them who were either actively associated with the deology of Hindutva, or even were organizationally associated with RSS. Others were at that time or previously linked with some progeny of RSS like ABVP, Bajrang Dal etc. Many of them were part of organizations like Sanatan Sanstha, Abhinav Bhararat, who again aim at the goal of Hindu Nation or are ideologically inspired by the agenda of RSS.

Sushilkumar Shinde

The home minister’s remarks are based on investigations done Anti Terror Squads of different states and by National Investigation Agency. Earlier the announcement was made by the former Union home minister P. Chidambaram, in July 2010, to Parliament that the National Investigation Agency (NIA) will probe the terrorist attacks on the Samjhauta Express and examine the conspiracy behind the attack, including the links of the accused in terrorist attacks at Malegaon (September 8, 2006), Mecca Masjid in Hyderabad (May 18, 2007) and at the Ajmer dargah (October 11, 2007). He had used the word Saffron terror.

Various such acts of terror in which these people have been involved have been coming to light from last ten years or so. In 2003, in Parbani, Jalna and Jalgaon districts of Maharashtra; in 2005, in Mau district of Uttar Pradesh; in 2006, in Nanded; in January 2008, at the RSS office in Tenkasi, Tirunelveli; in August 2008, in Kanpur etc. Few of the details of some of these acts are very revealing.

1. On 6th April 2006 two Bajrang Dalworkers died when making the bombs.The place where they died belonged to the RSS worker and saffron flag was hoisted atop the hose. There was also a board of Bajrang Dal Nanded Branch on the wall of the house.
2. In Thane on 4th June 2008, two Hindu Jagran Samiti workers were arrested for planting the bombs in the basement of Gadkari Rangayatan, due to which 7 people got injured. The same group was involved in the blasts in Vashi, Panvel also.
3.  In Goa a bomb kept in a scooter went off on the eve of Divali (17th Oct 2009) in Margao. It killed Malgonda Patil and seriously injured Yogesh Naik.
4. Another bomb was detected in Sancoale in a truck carrying 40 youth for Narkasur competition. Both the activists belonged to Sanatan Sanstha. The second aim of this blast was to create communal tension in Margao, which has a history of communal violence. This group takes inspiration from Savarkar (Hindu Mahasabha) and Hedgewar (RSS) and indoctrinates its members into hating Christians and Muslims.
5. On 24th August 2008 two Bajrang Dal activists died in Kanpur, while making bombs. The Kanpur zone IGP S.N. Singh stated that their investigations have revealed that this group was planning massive explosions all over the state.
6. Indian Express, 23 Oct 2008 reports that those involved in the bomb blast in Malegaon and Modasa (Sept 2008) had links with Akhil BhartiyaVidyarthi Parishad. Similarly in Tenkasi, Tamil Nadu pipe bomb attack on RSS office (Jan.2008) was projected to have been done by Jehadi Muslims.

The common pattern of these acts of terror has been twofold. One, that in few of such cases the activists related to Bajrang Dal or fellow travelers were killed while making the bombs. Second these acts of terror were targeted to kill the Muslims, so these acts were organized at times when the Muslims congregations take place, at the time of namaz or festivals like Shab-e-Barat in Malegaon, or in Ajmer Sharif where they come in large numbers or Samjhauta express where the major number of travellers is Muslims.

While in the initial phase police authorities working under the prejudice that ‘all terrorists are Muslims’ misdirected their probe, the probe came on the proper track after the Malegaon blasts when the motor cycle of Sadhvi Pragya Singh Thakur, the former activist of Akhil Bhartiya Vidyarthi Parishad, a wing of RSS, came under the scanner and her links with many of those who have been named above and are currently in jail, came to the surface. These facts came to light due to the initiative and immaculate investigation done by the then chief of Maharashtra ATS, Hemant Karkare. Karkare pursued the investigation professionally putting together the threads due to which today most of them are in jails. While pursuing these investigations Karkare came under immense pressure from the politicians belonging to BJP and its close cousin, Shiv Sena. During this time Narendra Modi said that Hemant Karkare is an anti National, (*Deshdrohi*) and Bal Thackeray in his Saamana wrote that’ we spit on the face of Karkare.’ Later Karkare got killed in the Mumbai terror attack of 26/11, 2006.

The people involved in some way were associated to the affiliates of RSS or RSS itself. Mr. Singh, Home secretary has given some of the names from RSS stable who have been allegedly involved in acts of terror.

1. Sunil Joshi (dead), he was an “activist of RSS” in dewas and Mhow from
   1990s to 2003.
2. Sandeep Dange (absconding), He was “RSS pracharak” in Mhow, Indore,
   Uttarkashi and Sajhapur from 1990s to 2006.
3. Lokesh Sharma (arrested) He was RSS ‘nagar karyavahak’ in Deogarh.
4. Swami Assemanand (arrested), He was “associated with RSS wing Vanavashi
   Kalyan Parishad” in Dang, Gujarat in 1990s to 2007.
5. Rajender alias Samunder (arrested), He was “RSS Varg Vistarak.”
6. Mukesh Vasani (arrested), He was an “activist of RSS” in Godhra
7. Devender Gupta (arrested), was a “RSS pracharak” in Mhow and Indore.
8. Chandrasekhar Leve (arrested), was a “RSS pracharak” in Shajhanpur in
   2007.
9. Kamal Chouhan (arrested), was a “RSS activist.”
10. Ramji Kalsangra (absconding), was a “RSS associate”.

This is in addition to Sadhvi Pragya Singh Thakur, Swami Dayanand Pandey, Lt Col Prasad Shrikant Purohit, Retd Major Upadhyay, who have been close to
them.

While some beans were spilled by many of these accused the whole picture was pieced together by Swami Aseemanand, when he decided to confess in front of the magistrate. In his confession Swami gave the details of the whole set up raised under his coordination and involving many RSS workers and their associates. The major reason for this whole planning as per him was to counter the Islamic terrorism as witnessed in Sankat Mochan templeetc. and second goal of theirs’ was to pave the path of Hindu nation.

The later investigation of ATS and now NIA has unearthed the linkages due to which these activists are cooling their heels in jails. Meanwhile in the wake of most of these terror blasts many a Muslim youth were arrested, some of whom were later released for the lack of any credible evidence. So this whole series of terrorists are Hindus. Does this then justify to label this type of terrorism as Hindu terrorism? By no means! Shinde is wrong to label this terrorism as Hindu terrorism.

Is the term ‘saffron terrorism’ correct? No way. This term was used by many including the then Home minister P. Chidambaram in the wake of the investigations done by Hemant Karkar in the case of Malegaon blasts. While one does not approve the term Hindu terrorism or saffron terrorism at all, one will like to see the background in which this term came to be used.

The RSS routinely adopts resolutions seeking to “curb Islamic terrorism with an iron hand”. The term Islamic terrorism was first coined by American media in the light of 9/11 act of terror. This was the first major attempt to label an act of terror with religion. This became the most popular word and all and sundry resorted to this word time and over again. This was a deliberate mischief by US to target the Muslims and thereby get legitimacy to launch attacks in the West Asia to control over the oil resources. In India also large section of media picked it up. RSS and its progeny in particular highlighted the religious nature of this terrorism, and the word Jehadi terrorism was the common one to be used. In a way associating terrorism with religion became a dominant norm and it became part ofpopular perception.

In this backdrop when the acts of terror done by many Hindus came to light, it somehow came to be labelled with prefix Hindu or Saffron. Term Islamic terrorism and Jehadi terrorism is as much wrong as the term Hindu or saffron terror. The right word for first one may be Al Qaeda type of terrorism and for the second, Hindutva terrorism. Here again using Hindutva terrorism is fraught with some misunderstanding. As such Hindutva is a politics aiming at creation of a Hindu nation but due to its containing the word Hindu in it, it is also taken to be a religion in popular understanding. So the dilemma for Shinde! How to label this group of terror deeds? Probably one will like to make it clear that it is Hindutva terrorism, it has nothing to do with Hindu religion and the difference between the terms Hindu (a religion) and Hindutva (a politics) needs to be made clear in popular parlance.

So it’s hypocritical to make the intense noise while the word Hindu-saffron terrorism is used. Same set of people are using the word Islamic terrorism, Jehadi terrorism and propagating that all terrorists are Muslims. One has to know that the phenomenon of terror has been promoted in the Madrassas specially set up by America in Pakistan to indoctrinate the Muslim youth and bring up Al Qaeda type formations. So why demonize Islam, Muslims and use the term Jehadi terrorism? Both such abuses of religion run parallel to each other.

What about the statement that training camps run by RSS and BJP? In all fairness one conceded that the training camps run by RSS have gone to give the training in rifles but the training centres of bomb making and use are not directly conducted by RSS-BJP. Surely these activities are done by those associated with RSS-BJP. One can’t take lightly the picture making rounds on social media, which shows Rajnath Singh and Shivrajsingh Chowhan with Sadhvi Pragya Thakur. One also can’t dismiss the fact that Lal Krishna Advani and Sushma Swaraj had gone to see the prime minister to plead the case of Pragya Singh Thakur in particular. One cant ignore that those running these training camps had or were associated with RSS in some way, actively at that time or in the past.

So all this protests and threats of BJP, threats to disrupt the session of Parliament are their usual political tactics and do not have any meaning, as their indirect or direct association with the terrorists is so much obvious. What Shinde is stating is factual but terminology is confused, and that’s not due to his own fault. We as a society have not been able to come to coin correct terminologies for different acts of terror anyway, so why get away with using the word Jehadi terrorism and haul Mr. Shinde to the coals for such a use of the term.?

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