Genocide and riots: Not the same thing

March 1, 2022

Rohit Dhankar

There is a campaign by some organizations including Hindus for Human Rights and Indian American Muslim Council very objectionably titled “India-on the-Brink” “Preventing Genocide”. It seems to me they are actually instigating riots, through not genocide. In response to their defamatory campaign I tweeted “Do these people realise that in India the only victim of genocide are Hindus. Most recent Kashmiri Hindus.”

A very socially conscious and genuinely secular (not a pseudo one) friend of mine asked “when you say ” Most recent Kashmiri Hindus. ” what is the time period you refer to?”

Me: “Particularly from early 20th century.”

My Friend: “The genocide in 2002 in Gujarat and 2020 in Delhi, are they not more recent? And with the complicit support of the police/govt?”

The following few paragraphs are a response to his last question.

According to UN Genocide Convention “genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:

(a) Killing members of the group;

(b) Causing serious bodily or mental harm to members of the group;

(c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part;

(d) Imposing measures intended to prevent births within the group;

(e) Forcibly transferring children of the group to another group.” (emphasis added) (International Encyclopedia of the Social Sciences on the authority of OHCHR [1948] 1951. Second Edition, 2008. Volume 3, page 297)

I would like to draw your attention to “committed with intent to destroy, in whole or in part”. A riot is “a public act of violence by an unruly mob”. One needs to note that a riot is not necessarily with the intent to destroy a group as a whole or in part. It does not have the coordinating authority that direct the violence to achieve the intended end. It can be to ‘teach a lesson’ or expression of anger, or retaliation out of fear. None of it makes it a genocide unless the coordinated intent is there. It become a genocide when such a coordinating intent appears and violence is directed to fulfill this aims. Genocide also communicates that the act of attack is one sided, that the other side did not participate and did not start/trigger it. That it was planned. When we call a Hindu-Muslim riot a ‘genocide of Muslims’ we are communicating that it was one sided, started by Hindus, there was neither provocation/starting nor full blown participation from Muslims. That is Hindus and Hindus alone have been the ghastly perpetrators of violence in this.

The 2002 Gujarat riots were triggered by burning alive 59 Hindu karsevaks returning from Ayodhya. They included 27 women and 10 children. The death toll in the riots was 790 Muslims and 254 Hindus. It was a two way affair started by Muslims. It was not genocide as per the definition. It was horrible, heinous, should not have happened, there were perhaps excesses from Hindu mobs once it started. All that should be condemned. But it was no genocide, and it was started by Muslims.

Regarding the Delhi riots debate is still on who stared it and how it progressed. I think the first causality was a Hindu police constable. Again it was a riot. Bad, should not have happened. In this horrible riot 53 people died, 36 Muslims, 15 Hindus and 2 are said to be unidentified. Many report say that initially for a day the deaths were equal from both communities, then the situation changed. This may show retaliation by the Majority community, the Hindus. It was no genocide.

I do not like using words like genocide, pogrom, terror, hate, etc. lightly. Undue use of them may lend anger and rabble rousing ability to one’s speech but it also normalizes these words. And that increases the likelihood of their enactment. That is too heavy a price bargaining to malign some one.

As said above currently some organizations are continuously maligning India and Hindus through an ongoing campaign mischievously titled “India on the brink” as if a genocide is about to happen here. Reputed supposed to be intellectuals and activist are speaking in it and paddling lies and false theories. It of course will increase their visibility and reputation in certain circles but will harm India and Hindus by harming the truth. And to me India includes all citizens, whatever their religion, so it will harm all. My tweet was against this campaign.

These worthies do not realize that the level of tension is very high in the country presently. There are incidents of Hindus killing Muslims and Muslims killing Hindus. Each Muslim death justifiably generates a storm of articles condemning the act, India, Hindus and the government. But Hindu deaths generate a deafening silence. And that makes the crime hundred times more painful for the Hindu community. The so-called intellectuals do not realize that this condoning of barbarity of one community and heavy attack on the other angers people more than the act itself.

*****


The hijab, secularism and identity politics

February 18, 2022

Rohit Dhankar

Part A: Display of religious or community-identity symbols in public educational institutions

  1. Indian public education institutions have Saraswati pictures, religious prayers and various religious symbols displayed in their premises.
  2. Most institutions which have uniform for students allow Sikh head-dress as part of their uniform.
  3. In most of the institutions students and teachers can use markings on their person which may be religious in nature or otherwise indicate a particular community identity.
  4. Therefore, from the point of view of display of religious or community-identity symbols banning hijab (nikab, burka) in these institutions is unjustified discrimination if any of the other such symbols are allowed.
  5. It is also against the constitution as far as I understand.

Part B: Right of the institutions to decide their uniform

  1. Any institution which either receives public funds or wants recognition should not be allowed such discrimination.
  2. Private institutions which do not take any grant or receive public funds in any other form and do not want recognition from the government can certainly decide their uniform code that may selectively allow or ban certain symbols.
  3. That however will be again discriminatory, but as far as I understand not against the constitution.
  4. An additional issue in a uniform allowing hijab could be difficulty created by full body and face coverage, as there may be issues of concerned with identification of the person, security and possibility of using unfair means in examination. But that has to be resolved by other means rather than through a ban.

Part C: The issue of religious necessity

  1. None of the symbols and markings displayed except Sikh pagri are religiously necessary as far as I understand.
  2. Therefore religious argument is bogus.
  3. Even if something is religiously necessary it will not constitute a sound argument. Simply, because the person claiming religious necessity on the basis of whatever authority is bound to ignore many other religious injunctions, recommendations and markings.
  4. That will make insistence on only one of many equally supposed to be important religious necessities an opportunistic stand for alterior motives.
  5. Bringing in Quran as the source of religious authority is very untenable and extremely dangerous. The hatred for non-believers, Christians, Jews and idolaters is in Quran is rather raw and undisguised. Making all that religiously mandatory would be untenable.

Part D: The issue of identity politics

  1. The issue to my best judgment is actually an identity politics issue and not at all religious.
  2. To my mind it emerges from two problems in our definition of secularism and state attitude to secularism.
  3. Secularism is absolute necessity for a democracy. Democracy presently is absolute necessity for equality and freedom. Equality and freedom are absolute necessities for respecting human dignity. Thus, we have to take secularism as an unnegotiable fundamental principle.
  4. However, secularism as ‘equal respect’ for all religions is becoming untenable in India. Simply because equal respect is practiced as free for all in grabbing public space.
  5. It gives rise to intense completion for public visibility, grabbing physical space, bending laws and so on. Thus becomes a handy and dangerous tool for identity politics.
  6. Hijab and flaunting of saffron scarfs is exactly the kind of activities it encourages.
  7. A stricter version of secularism which disallowed any and all religious transgression of public space will be more manageable and fair.

Part E: Some undue comparisons

  1. Many wise cracks are comparing hijab with bindi, ghunghat, and sindur in educational institutions and saffron attire in assemblies etc.
  2. These comparisons are either mischievous or simply mistaken.
  3. Gughat is patriarchical dominance like hijab is. But no one actually uses ghughat in educational institutions. It is not religious at all.
  4. Sindur is again a symbol of patriarchical dominance but more as a warning to males who might want to approach the woman. Not a hiding of her charms. That is a very big difference. It may have some religious significance as well.
  5. Bindi is religious, but not necessarily patriarchical. It is more a mark of spiritual aspirations.
  6. State Assemblies and parliament have no uniforms and every one is allowed to choose their own attire there, including hijab.
  7. And most importantly, no one is punished publicly for not sporting bindi, ghunghat, sindur etc. No one is imprisoned or stoned or killed.
  8. This kind of comparison, if not a result to abysmal ignorance, is certainly mischievous, deliberately made to equate a definitely patriarchical and often cruelly enforced practice with other religious or social practices.

*******


A Muslim youth lost life for communal tension

January 29, 2022

Rohit Dhankar

A youth named Sameer Shahpur was killed on 17th January according to reports in various news papers. According to reports there seem to have been a running tension since November 21 when it is alleged there was an altercation between some Hindus and Muslims. There are allegations and counter allegations from both sides. Most of the reports state that there have been multiple attacks or harrasments of Muslim communbity members by some Hindu organizations. Names of RSS, Bajarang Dal and Akhil Bharatiya Vidyarthi Parshad are mentioned.

None of the reports go into the details of how the whole thing started. The Hindu writes that “Trouble began five days ago in Nargund following an altercation between two groups. Police filed two cases against 75 persons, including some Bajrang Dal members and some Muslim youth who were charged with insulting Lord Ram and Lord Krishna.” So this time is in the name of Lord Ram and Lord Krishna.

The News Minute states that according to the the SP said.“The incident comes after a series of communal altercations in Nargund. Speaking to TNM, the Gadag SP Shiv Prakash Devaraju said that the conflict goes back to November 2021 when one of the accused men was attacked by a group of Muslim men. “This is the third altercation since November. We made arrests in the first case and booked the men under section 307 (attempt to murder) of the IPC. Though Sameer and Shamsher were present in this altercation, they were not directly involved”.

A report seem to have been prepared by some fact finding committee, which alleges the whole tension to deliberate incitement of hatred by Bajarang Dal etc, without any reference (as per the version briefed in given here https://thecognate.com/targeted-violence-against-muslims-fuelled-by-hate-speeches-fact-finding-report-on-gadag-youth-murder-documents-multiple-such-assaults/) to any previous altercation or alleged insult to Ram and Krishna.

It is very difficult to find out the actual sequence of events and real trigger. But the increasing animosity, distrust and ill-will between the who communities involved in this incident is clear enough. In such a situation any small incident or altercation between people belonging to two communities can ignite the flame of hate and violence.

Religion invariably comes up either as a trigger or as an explanation. We as a society need to reflect calmly, rationally and impartially on these incidents, and try to find a remedy and soon, before it is too late. Or is it already too late?

===========


One more death allegedly for Mohammad

January 28, 2022

Rohit Dhankar

One more human being looses his life for allegedly posting something about supposed to be prophet Mohammad on social media. News Track (https://english.newstracklive.com/news/gujarat-a-man-kishan-shot-dead-in-ahmadabad-for-post-on-paigamber-mohammad-sc103-nu764-ta322-1207736-1.html) claims “According to the report, the video that Kishan posted on social media was related to the Prophet Muhammad.” The Hindu (https://www.thehindu.com/news/national/other-states/two-detained-for-gunning-down-man-in-gujarat-over-social-media-post/article38335562.ece) states that “He allegedly posted offensive remark” against a minority group. The Hindu further remarks that “The murder acquired a communal colour as the Vishwa Hindu Parishad and other outfits gave a bandh call on Thursday.”

We need to think at the least about three issues here. One, how long the killings for saying something or drawing or videos about Mohammad will continue? We should be aware that the attitude of violence or restriction on expressions feigned to be offensive to one’s religion is spreading. It has to be resisted. Recently there was a news that MP Minister has ordered a probe on remarks by a celebrity that “Bhagwan” is taking the size of her bra. One can see that this feigned religious hurt is spreading. Whats wrong in this remark? And whats wrong in posting a video or picture of Mohammad? This is supremacist attitude that is stating clearly that either abide by what my prophet or Bhagwan said or you will be killed or punished. In other words your life in this country is safe only under conditions we state. Completely against freedom of thought and expression.

The second issue I see is the manner such news items are reported in. What the reader comes to know is “offensive remarks”, “offensive picture”, “offensive video” etc. “Offensive” is not a descriptive but evaluative term. It is someone’s, the killer’s and his ilk’s, judgment on an object, that is, on comment, or picture or video. The media actually forces the reader to accept the killer’s judgment by not sharing that supposed to be offensive article. The whole thing becomes a tilted discourse in which those who want to kill freedom of expression through violent means are privileged over common peaceful people. A reader is given no choice but to side by one or the other opinion blindly, without actually knowing the contents of the controversial item. This opaqueness does not allow the society to learn about what is considered offensive by some members of it, and why. It gives free reign to belligerence of this or that group. If the supposed to be offensive material is shared widely there can be a debate in the society regarding the limits of publications. I know there must be some law or protocol about not re-publishing the supposed to be offensive material but that actually works in favor of the belligerent. If the media starts presenting the material for wider public’s judgment the supposed to be offended will hesitate killing or taking other actions because that will make the same object more widely observed or known.

Third, in my reckoning The Hindu is the most objective and fair national news paper. And yet, it states “The murder acquired a communal colour as the Vishwa Hindu Parishad and other outfits gave a bandh call”. We should think about this kind of remarks, the logic behind them and their impact on the readers. Let’s note that the newspapers itself says that the murder is supposed to be because of remarks posted which are offensive to a particular minority group. The murder is alleged by members of that ‘particular minority group’. The remarks or video was about a person some consider their prophet. All these things make it clear that the whole episode is communal right from its genesis. Then what does the remark that it “acquired a communal colour” as some doings of VHP and other outfits? Was it not communal before these outfits gave a call for bandh? Would it have remained non-communal if these outfits did not give a call for the bandh? What does the newspaper exactly wants to convey? I seems to me it wants to give an impression that it is the VHP and other outfits which are making it a communal issue. The murder itself was non-communal, should we say ‘secular’ as well, though non-communal does not necessarily imply that?

As we say in Hindi “कबूतर के आंख बंद करने से बिल्ली गायब नहीं होती”. Now many new billies are developing their appetite for pigeons emulating an old one’s gains through such practices.


A teacher’s Description of Digantar Pedagogy

January 22, 2022

Rohit Dhankar

I bumped into this video (Video No.1) on YouTube by chance. The person being interviewed is Harish Sharma, who taught in Digantar. The name of the interviewer is (perhaps) Vikas. I have not met (as far as I remember) Mr. Vikas, and did not know about this video prior to this morning. The video describes pedagogy and organisation of Digantar schools from 5 mins to 45 mins. I was surprised and admired the skill and understanding of the interviewer to elicit information and the articulation of the teacher in responses. This is detailed and authentic description of pedagogy in Digantar schools. I thank Harish ji and Vikas ji for a very good job.

Video No. 2:

The second video (Video No. 2) is a film on Digantar made by Jagjyot Singh. He is a professional film maker and did his job very well in this short documentary.

Video No.1:

Both these videos put together give a lot of information about Digantar and its functioning.

To donate to Digantar visit https://www.digantar.org/donate

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उचित मुकाम की तलाश में अध्यापन

September 5, 2021

हरिभूमि में प्रकाशित https://www.haribhoomi.com/full-page-pdf/epaper/pdf/raipur-full-edition/2021/09/05/raipur-raipur-main/49541 , पृष्ठ 4

रोहित धनकर

अध्यापन दुनिया के सब से पुराने पेशों में से एक है। और यहाँ मैं रूपकों में बात नहीं कर रहा हूँ, जैसे हम किसी से भी कुछ सीखें उसे गुरु या शिक्षक कह देते हैं। मैं अध्यापन के काम को एक पेशे के रूप में देख रहा हूँ। ऐसा काम जो उस के करने वाले की रोजी-रोटी का प्रमुख जरिया हो और उसकी सामाजिक पहचान का प्रमुख द्योतक हो। इस लेख का मुख्य विषय अध्यापन के पेशे की वर्तमान दशा और उसका अध्यापकों के जीवन पर पड़ने वाला प्रभाव है।

अध्यापन के पेशे की दशा

जब भी अध्यापक की बात करते हैं तो आम भारतीय के मन में “गुरुर ब्रह्मा गुरुर विष्णु , गुरुर देवो महेश्वरः …” गूंजने लगता है। अध्यापन को महान पेशा, देश-समाज का निर्माण करने वाले काम की बात की जाती है। अध्यापन को देवत्व के स्तर तक उठा दिया जाता है। ये सब मुझे हमेशा मनुस्मृति के श्लोक “यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः। यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः।।” की याद दिलाता है। यहाँ सवाल यह नहीं है कि मूलग्रन्थों में श्लोकों को किस तरह देखा जाता था। सवाल यह है कि हमारे समाज में आज जब ये या इस तरह के उद्गार परकट किए जाये हैं तो वे वास्तविक हैं या छलवा?

यदि शिक्षकों की सामाजिक हैसियत पर विचार करें तो पाएंगे की उन्हें वकील, डाक्टर, इंजीनियर जैसे पेशों से कम आँका जाता है। अधिकतर उनकी आमदनी भी पेक्षाकृत कम होती है। उनकी काम करने की परिस्थितियाँ बहुत सुधार के बावजूद अब भी साधन विहीन, ऊबाऊ और कठिन हैं। इन परिस्थितियों के बावजूद बच्चों के ठीक से ना सीखने के लिए और उनके सरकारी स्कूल छोड़ कर निजी स्कूलों में जाने के लिए दोष भी शिक्षकों को ही दिया जाता है।

ये सब देखकर लगता है कि “आचार्य देवोभव” और “गुरुर ब्रह्मा गुरुर विष्णु …” जैसी प्रशास्तियां सिर्फ दिखावे के लिए हैं, समाज शिक्षकों का जो वास्तविक मूल्य आँकता है वह तो उनको दी गई सुविधाओं, वेतन, और समाज में इज्जत में ही देखा जा सकता है।

अध्यापन के लिए आवश्यक योग्यतायें

जिस तरह से यह पेशा बहुत पुराना है ऐसे ही इस के लिए ज्ञान, मूल्य, दक्षताओं और चारित्रिक विशेषताओं पर भी पुराने जमाने से ही सोचा और लिखा जा रहा है। कई लोगों को आश्चर्य होगा कि चरक संहिता चिकित्सा सीखना आरंभ करने से पहले छात्र को सलाह देती है की गुरु का चुनाव सोच-समझ कर करे। और उस चुनाव के लिए जो मानदंड बताती है उन में से अधिकतर आज भी हम शिक्षकों की योग्यताओं और चारित्रिक विशेषताओं में रूप में स्वीकार करते हैं। स्थान कम होने के बावजूद मैं यहाँ चरक संहिता में आचार्य के गुणों को विस्तार से उद्धृत कर रहा हूँ:

शिष्य “शास्त्र की परीक्षा करने दे बाद आचार्य की परीक्षा करे। यथा वह निर्मल शास्त्रज्ञान से सम्पन्न हो। जिसने कर्म को उचित रीति से देखा हो, केवल शास्त्र पढ़ा ही न हो, प्रत्युत वह कर्म में कुशल, शूची (पवित्र) हो। शस्त्र आदि क्रिया में वशी, सिद्धहस्त, नाना उपकरणों वाला, सब इंद्रियों से युक्त, रोगी की प्रकृति को पहचानने वाला, उत्तम सूझ वाला, रोगी की चिकित्सा को समझने वाला, अन्य शास्त्रों के ज्ञान से प्रकट स्वच्छ विद्या वाला, अभिमान से रहित, गुणों में दोष न देखने वाला, क्रोध से रहित, क्लेश सहन करने वाला, शिष्य से प्रेम-भाव रखने वाला, शास्त्र के तत्व को बताने में समर्थ आचार्य होना चाहिए।” स्पष्ट ही यहाँ  ज्ञान, दक्षताओं, मूल्यों और चारित्रिक विशेषताओं का पूरा वर्णन किया गया है।

इसी तरह बल्लाल सेन का दानसागर भी सीखने के लिए पढ़ कर सुनाने वाले, अर्थात, शिक्षक के गुण विस्तार से लिखता है। “पाण्डुलिपियों की व्याख्या करने वाला पाठक एक अनुभवी, जानकार और बुद्धिमान ब्राह्मण होना चाहिए। …पढ़ने में अच्छा होना चाहिए, शास्त्रों को जानना चाहिए, और शब्दों के अर्थ स्थापित करने की प्रणाली (जानने वाला), … मेहनती, विनम्र, बुद्धिमान … राजनीतिक व्यवस्था को जानने वाला, एक अच्छा वक्ता होना चाहिए, और उसकी आवाज ऐसी होनी चाहिए जिसे आसानी और स्पष्टता से सुना जा सकता है। ज्ञान की सभी प्रणालियों पर अधिकार होना चाहिए, तर्क की भ्रांतियों को जानना चाहिए, एक सुसंगत अर्थ बनाने में सक्षम होना चाहिए, ज्ञान का सम्मान करना चाहिए। कठिन ज्ञान से निपटते हुए भी सरल शब्दों में व्याख्या करने में सक्षम होना चाहिए…… शब्दों, वाक्यों, अध्यायों और संपूर्ण ग्रंथ का अर्थ जानना चाहिए। ग्रंथ के विभिन्न भागों को सुसंगत बनाना चाहिए, उन विषयों को भी विस्तृत करने में सक्षम होना चाहिए जिनका मूल लेखक ने केवल संक्षेप में उल्लेख किया है। वह अर्थ समझाने के लिए संदर्भ और उदाहरण देने में सक्षम होना चाहिए।”

समाज में उस जमाने में भी अध्यापक का क्या स्थान था कहना मुश्किल है। पर शास्त्रों में उसे दिये गए समान और उसमें चाही गई योग्यताओं में समंजस्य लगता है।

अध्यापन का पेशा

यहाँ “पेशा” शब्द आङ्ग्रेजी के “प्रॉफ़ेशन” के समानार्थक के रूप किया जा रहा है। एक पेशेवर (प्रॉफेश्नल) व्यक्ति की योग्यताओं के एक शिक्षा-दार्शनिक द्वारा किए विश्लेषण को अध्यापन के पेशे पर लगाएँ तो नतीजे कुछ निम्न प्रकार होंगे।

एक अध्यापक के पास बहुत-सी दक्षताओं और विशेषज्ञता होती है, जो बहुत विस्तृत ज्ञान के आधार पर पैदा होती हैं। अर्थात जैसा चरक-संहिता और दानसागर कहते हैं उसका ज्ञान विस्तृत और गहरा होना चाहिए और उसकी कक्षा में काम की दक्षतायें उस ज्ञान-आधार का सुविचारित परिणाम होनी चाहिएं, ना की केवल क्रियाओं के रूप में सीखी हुई। वह अपने विद्यार्थियों की मदद करने का इच्छुक और ईमानदारी से उनके विकास की चिंता करने वाल होना चाहिए। और अध्यापक और छत्र का रिश्ता सद्भाव और स्नेह का पर संस्थानिक होना चाहिए।

एक पेशेवर के नाते शिक्षक की ज़िम्मेदारी है कि वह शिक्षा से संबन्धित विषयों पर अपनी निष्पक्ष राय समाज को दे। और समाज में उस की राय का सम्मान उसकी योग्यताओं, ज्ञान और समझ के आधार पर होता है, नाकि उसके पद के आधार पर। और एक अध्यापक अपनी सामाजिक और संस्थागत जिम्मेदारियों को तभी ठीक से निभा सकता है जब शिक्षा संबंधी विषयों पर उस की राय अपने ज्ञान के आधार पर, और राजनैतिक और आर्थिक कारणों से प्रभावित ना हो। अध्यापन के पेशे के लिए जरूरी है की इसकी तैयारी केवल संकुचित प्रशिक्षण द्वारा ना हो कर मूल्यों और स्वतंत्र चिंतन का विकास करने वाली व्यापक शिक्षा के रूप में हो। ये गुण ही अध्यापन के पेशे को नैतिक प्रभाव और वजन दे सकते हैं।

अध्यापक-शिक्षा

हमारे लिए सवाल यह है कि क्या हम अपने बी.एड. कालेजों और अध्यापक-शिक्षा के विभागों से अध्यापक शिक्षा की ऐसी व्यवस्था कर पाये हैं जो चरक-संहिता, दानसागर या पेशेवर अध्यापक के गुणों को विकसित करने वाली शिक्षा दे सके? या क्या हम अपने सेवाकालीन प्रशिक्षणों में ऐसी व्यवस्था कर पाये हैं? उपलब्ध जानकारी के अनुसार तो नहीं। क्या हम ऐसा शिक्षा तंत्र बना पाये हैं जो स्वतंत्र चिंतक और सक्षम अध्यापक को रोकने के बजाय उस की मदद करे? यह भी नहीं। अध्यापन के पेशे की दशा में सुधार और पेशेवर ज्ञान और विशेषज्ञताओं वाले अध्याकाओं की कमी तभी पूरी हो सकती है जब हम अध्यापक-शिक्षा और शिक्षा-तंत्र में ये क्षमाताएँ विकसित कर सकेंगे। जब तक यह नहीं होगा हम शिक्षक दिवसों पर बस ““आचार्य देवोभव” और “गुरुर ब्रह्मा गुरुर विष्णु …” जैसे झूठे दिखावे ही करते रहेंगे।

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4 सितंबर 2021


Personal Opinion and court order

September 2, 2021

Rohit Dhankar

My daughter sent me a link[1] to a news item in The Indian Express. The news item almost exclusively deals with the pronouncements of an Allahabad High Court Judge which are regarding culture, history and the nation. The legal aspect of the rejected bail plea is almost completely ignored. Which is fine, as it is the prerogative of the reporter and the newspaper to emphasize the aspects they consider important. And the aspect emphasized here by Mr. Asad Rehman is extremely important for the public to know and understand. The pronouncements of the judge are so seriously afflicted by what figuratively could be called ‘foot in mouth disease’ that I found it difficult to believe. And that prompted me to waste time in early morning to search and download the actual authentic signed copy of the order from Allahabad High Court website.

The order

The order in Hindi is a 12 page (about 3900 words) document which devotes about 4 pages to the legal aspect of the case and the remaining 8 on a lectures full of incorrect personal opinion. We need to understand both the parts.

The legal aspect

It is about a bail plea of one Mr. Javed, accused of cow theft and slaughter. The order states the charges, evidence presented, legal grounds and some relevant earlier judgments of High Courts and the Supreme Court. The counsels arguing on behalf of the state, according to the order, present eye-witness accounts, statement of a veterinary doctor and some circumstantial evidence. But the arguments of the counsel for the defendant are just pronouncement that all charges are false, no counter evidence is presented by him. One cannot ascertain by reading only the order if it leaves out the counter evidence presented by the defendant’s counsel, or he really presented no evidence. For that one must study the entire case, which is not the purpose of this quick take. Also, one must study the provisions of law the order quotes to ascertain whether they are accurate in letter and spirit.

However, as the case is made in the order under discussion the rejection of bail plea does not sound completely biased or unjust; through it might be legally debatable.

The personal opinion part

The two-thirds of the order is devoted to a completely unnecessary lecture, as said earlier, which is full of demonstrably false personal opinions. One wonders the court should involve itself in such pronouncements which are completely irrelevant to the facts of the case under consideration. Some examples of the pearls of wisdom in the order would be entertaining to see as they are.

“[1] सूर्य, चंद्रमा, मंगल, बुद्ध, वृहस्पति , शुक्र, शानी, राहू, केतू के साथ साथ वरुण, वायु, आदि देवताओं को यज्ञ में दी गयी प्रत्येक आहूति गाय के घी से देने की परम्परा है [2], जिससे सूर्य की किरणों को विशेष ऊर्जा मिलती है और [3] यही विशेष ऊर्जा वर्षा का कारण बनती है और वर्षा से ही अन्न पेड़, पौधे आदि को जीवन मिलता है।” (emphasis and numbering of the sentences is added)

What makes it bullshit is the smooth movement from correctly stated “parampara” in sentence 1, to personal and absolutely ludicrous opinion stated as a fact in sentence 2 to twisting the scientific fact of heat received from the sun being responsible for the rain, which is correctly stated to be the life giver to vegetables. Yes, it might be a “Parampara” among Hindus to use cow’s ghee in yajnas; but the claim that this kind of yajnas provide ‘special energy’ to the rays of the sun would have been laughable if it were not in a court order. And then, this yajna energy is supposed to be the cause of rains! One wonders how sound judgments given on the basis of this kind of logic and facts are likely to be.

Another nugget of wisdom: “वैज्ञानिक यह मानते है कि एक ही पशु गाय ही है जो आक्सीजन ग्रहण करती है, आक्सीजन छोडती है । पंचगव्य जो कि गाय के दूध, दही, घी, मूत्र, गोबर द्वारा तैयार किया जाता है कई प्रकार के असाध्य रोगों में लाभकारी है।”

Which scientist worth his salt would put his neck on the block to claim such stupidity, which goes against all scientific understanding of animal (including cows) metabolism? The writer of the order and his ilk are free to do whatever they want with the cow dung and urine (parts of panch-gavya) but is it worth claiming in a formal court order?

An example of the historical understanding available in the order: “9,500 वर्ष पूर्व गुरू वशिष्ठ ने गाय के कूल का विस्तार किया था।” 9,500 years back? We know precious little about the history of humans 9,500 years back. And what does “expansion of species of cow” (गाय के कुल का विस्तार) mean? How did a human (Guru Vashishth) manage that?

The order is full of such wisdom. As a final example let’s see the way logic and facts are used here: “[1], गाय को एक राष्ट्रीय पशु घोषित किया जाए और [2] गौ सुरक्षा को हिन्दुओं के मौलिक अधिकार में रखा जाए क्योंकि [3] हम जानते है कि जब देश की संस्कृति और उसकी आस्था पर चोट होती हैतो देश कमजोर होता है।” (sentence numbers added)

Sentence 3 is advanced as the logical ground for accepting the sentences 1 and 2. We all know that all cultures develop and change over time. All cultures have retrograde ideas in them, which may have been beneficial some time in history but have become harmful now. Human sacrifice and burying possessions of a king or important man with him after death were part of many cultures in the past, today they are obnoxious to all. Stratifying society in a caste structure was part of our culture, today we reject, condemn and are struggling to eradicate it. The ban on study of vedas by shudras and women was part of our culture, at the least in some dharmshastras; today this kind of ban is obnoxious to all. Cultures are not weakened by genuine criticism of retrograde ideas in them; they are destroyed by mindlessly sticking to wrong and ant-justice ideas. The cultures which stop recognizing their weaknesses and filth in them finally disappear.

The ban on cow slaughter and eating cow’s meet is not even historically proved fact among Hindus. There are references of ritualistic and even normal eating of cow’s meet in the same sources which the court order mentions; that is Vedas and Upanishads. Thus, the sentence 3 itself being doubtful and not always true can not support sentences 1 and 2. And even if one accepts it to be true, for the sake of argument, this does not lead to the conclusions that the cow should be declared national animal or declaring cow-protection as a fundamental right of Hindus.

What does it mean to declare ‘cow-protection’ as a fundamental right of Hindus? Who is stopping Hindus from protecting their own cows today? What difference will it make? It is my fundamental right to worship whatever god I believe in, in whatever manner I want to. Does that lead to worship in a manner which might cause harm or inconvenience to others? A Hindu has all the rights he wants to protect his own cow. Can it be extended to have rights on someone else cows and what they want to do with them?

Why should one bother about it?

The order is full of such logic and ‘facts’. One would ignore such orders if they were just once in while derailments of mind. But this kind of thinking and such arguments have become the staple of current political discourse in India. This kills logical thinking, obliterates distinction between one’s belief and scientific knowledge, obliterates distinction between myth and history, paints the nation as a single culture entity; and finally kills all rational debate.

Such views and logic in political debates are harmful enough but can still be seen as a part of churning of ideas. But when they start becoming a part of the legal literature and starts figuring in court orders then we are touching a new low. The legal system will lose public respect and trust, and the authors of its orders and judgment will lose all credibility as people of reason and fairness. How can one retain the trust in the soundness of judgment of someone who cannot see obvious flaws in logic, who has abysmally bad understanding of science, and who cannot make a distinction between history and mythology? That is why the question: Can biased personal opinion be made part of a court order?

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2nd September 2021


[1] https://indianexpress.com/article/india/cow-national-animal-india-court-7482909/lite/


Religion and Public Space

July 27, 2021

Rohit Dhankar

Religion and Public Space

The Hindu reported encroachment on a public park land by erecting religious structure. We all are too familiar with the temples and mosques (more temples than mosques) in the middle of roads, parks and odd nook sand corners in cities and towns, particularly in the North India. The Hindu report does not clarify which kind of religious structures they are, through it uses the word “shrine”, one may be inclined to think that most probably it is some kind of makeshift temple. This is blatant hoodwinking of people by some landgrabbers in the name of religion. In our beloved country religions can do what they want with impunity. The Hindu report also says that in spite of repeated complaints to the Residents Association which maintains the park, the police and other government bodies no response is received, no action is taken.

This is the usual response from the bodies supposed to be responsible for looking after public land and other spaces. Perhaps a combined effect of religion and briberies. Religions which are a solace to many believers and important part of their lives also have a very ugly public face; well, mostly an ugly public face. Unless all citizens, believer and non-believers, unanimously oppose the ugly public face of religion this scourge of Indian society and politics is likely to haunt us for long. The believers should understand that the land grab attempts in the name of religion violate the basic honesty of their own faith.

Another ugly public face of religion which no one wants to talk about is aggressive conversion attempts. Of course, our constitution gives freedom to preach one’s religion; and everyone should be committed to that ideal. But one should also understand that ‘conversion’ basically is a personal emotional, cognitive and spiritual (a vague concept used when one abandons reason) experience. That cannot be affected through fraud and material enticement. All conversion through fraud, superstitious preaching and enticement violates the right of citizens to make free choice. It is inherently violent, and a deliberate attack on the religious community from which fraudulent conversions are sought.

Public silence on encroachment on land under the garb of religion and on fraudulent aggressive conversions do not bode well for India. One will snatch our rights gradually, and the second is a ticking bomb that will aid to further fragmentation of Indian society.

Do I still retain citizen rights if I abandon my country and actively participate in foreign terrorist group planning to attach it?

“The Kerala High Court on Monday asked the Centre to respond to a petition by the mother of Nimisha Fathima, a Keralite woman languishing in a prison in Afghanistan, for the repatriation of her daughter and granddaughter.” Says a report in The Hindu. Another website reports: “The petition filed by Nimisha’s mother Bindu K alleged, “Not repatriating Nimisha and her child amounts to a violation of the fundamental right to life and denial of the right to education to the kid”.”

Nimisha Fatima made a choice of marrying an ISIS fighter, left the country and worked for establishing Islamic caliphate. The ISIS had dreams of establishing Islamic Rule in India under the same caliphate. Thus, Fatima not only sympathised with the nefarious dream of destroying India as we know it, but she actively contributed to make that a reality.

I have not checked the citizenship laws in this case (will do so when get some more time) but do have a few of question:

  1. If someone abandons one’s country to be part of a foreign terror group as heinous as ISIS; does that person still retain citizenship rights India?
  2. If yes; should such a person retain the citizenship rights?
  3. If should retain, supported by what democratic and/or humanitarian principles?

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27th July 2021