The struggle of man against power is the struggle of memory against forgetting
– Milan Kundera
There is an interesting petition circulated in social media addressing the director of IIT Madras to stop inviting people like Teesta Setalvad. (I have already posted my version of the chain of events that happened there) I liked the like, and could not help but laugh for a few seconds. It accuses among other things, ideological bias and that the person in question has dubious credentials. Now, I do not intend to write any rebuttal to this petition and would like to support the free expression of opinions, even the silly ones. Also it is a known fact that people with a definite Hindutva ideology have had given several lectures in my own institution, and continue to do so. In fact, I am not worried about any kind of ideology question as long as a person talks sense, and is ready to engage in a proper discussion. I suspect this petition comes from the frustration of a few people, because they were unable to cause damage despite, the unruly behaviour demonstrated during question and answer (Q & A) session that followed Teesta’s lecture. But this is not my concern as there is a much bigger problem that lurks above us like the sword of Damocles. It is the tone, tenure, presumptions and sheer dehumanised rot, that oozed out from some of the questions that were raised during the Q & A. I write this post to address only one question- why we should never stop to forget such genocidal acts like Delhi 1984, Kashmir 1989, Bombay 1993 and Gujarat 2002, among many others which have plagued our existence as a nation.
All reputed human right activists, especially those who work for inter communal harmony and for delivering justice to the under dog, have invariably been demonised by a section of jingoists from the majority group. Take the case of Asma Jahangir from Pakistan. She has remained a crusader for delivering basic human rights to Hindu minority in her country. The ones who dislike and spread hatred against her are so predictable. Does that ring a bell? Or do remember what Franklin D. Roosvelt said “I ask you to judge me by the enemies I have made“.
It is often said that the most touching and tragic picture from Mahabharata is Gandhari’s trip to Kurukshetra after the war. A mother who has remained blind voluntarily ever since her marriage, identifies the bodies of her sons and grand sons from their dismembered parts. Many poets, fiction writers and painters have chronicled this, ever since. Every war, whatever be the ideals for which it will be fought, however principled the protagonists happened to be, will invariably end up in a heap of dismembered human bodies, churning out a feast for the hawks, while an ocean of sorrow for the beloved ones. There are no just wars. Let us pause for a while and ask this question- what did Mahabharata teach us? The glory of doing a so-called duty even if it involves murder, or that there can be no glory in such horrendous acts of violence? Now, take out the ethical dilemma pertaining to dharma and see a communal riot with a naked eye. How many Gandhari’s, sung and unsung, roamed in those killing fields? How many children? How many women raped and tortured? How many lives, families and dreams shattered? If these gory images makes you feel uncomfortable, let me remind you there is a reason why Gandhari vilap is the most unforgettable part from our epic. And it is not the brutality of that image, but because it serves as the best reminder to the horrors of such acts of violence; why they should never happen.
If according to Bible, men cannot live with bread alone, so it applies to wealth or the new found slogan- development. I am not being cynical here for there is no denying that development is important. But this is to suggest that no amount of economic prosperity is a substitute to justice. In a constitutional democracy it needs to come from the very institutions that promises to deliver it. Most victims of communal riots that happened in India ever since Independence are denied of exactly that- justice. Why is that so? Now, here is where we need to understand the situation which is pretty much the same in most developing countries.
Institutional bias is an alien term for most people belonging to a majority or the dominant community, in any nation. In India, this translates to the upper caste, upper class, heterosexual Hindu men. This becomes Sunni Muslim men in Pakistan or Bangladesh. For people who do not belong to that category, it is a fact of life that they face almost everywhere, every time. During such acts of madness as a communal riot, the vulnerable is always at the receiving end. In addition to this, the cases are not often reported or when they insist, their narratives are labelled as fictional or biased. This has happened invariably during every instance of communal violence, some at a larger scale than others. The point our Hindutva brethren never understand or pretend to ignore, even while using the Hindus of Pakistan or Bangladesh card is that their henchmen is doing exactly the same as their Muslim counterparts in these countries do.
One important aspect of such crimes is that lack of justice as a precedent emboldens future crimes. Had the victims of Delhi 1984 riots -the Sikhs- received justice, the Kashmiri pandits been able to return to their home in peace, had victims of Bombay 1993 – the Muslims- received justice, at least the Sri Krishna Commission which gave a thorough report about the abuse of state power been acted up on, there would have been no Gujarat 2002. At least, nothing of that scale. This fact has been reiterated by many human rights organisations throughout India. The involvement of the state apparatus, policemen helping the rioters etc. are not isolated incidents.These have been reported in many other riots that happened in our subcontinent. That includes the anti-Ahammadiya riots, or the recent anti-Shia violence in Pakistan, the genocide in the then East Pakistan before the 1971 war, or the recent incidents of fundamentalists targeting minorities in the present day Bangladesh.
Last but not the least, if there are people who believe that such acts should be left alone, a word to them. If they believe in let the wounds heal, I would advice them to think why we know so much about Holocaust. After all, it happened in 1940’s. Why are films or novels with its backdrop still reappearing? Is it some sadistic pleasure? Some do argue that it is because of lobbies, but the accurate answer in my opinion still remains no. It lies in a simple idea- lest we forget. Those crimes were not committed by aliens from space, but by people, often then respected ones. It is a reminder about our immense ability to get into a narrow identity trap and create horrific destruction. It is a reminder that it was we who failed. And this is not just about a Holocaust.There were crimes of the same or larger magnitude which have not been acknowledged so far and they should be.
I would like to end with these beautiful lines by the Pakistani Urdu poet, revolutionary and an uncompromising humanitarian- Habib Jalib. It is from the poem Dastoor, and speaks about the khule jhoot or naked lie that the sectarian violence abetted by the state was all over, and the wounds were healing.
“Phool shaakhon pe khilne lagey” tum kaho,
“Jaam rindon ko milne lagey” tum kaho,
“Chaak seenon kay silne lagey” tum kaho,
Iss khule jhooth ko,
Zehn ki loot ko,
Main nahein maanta,
Main nahein jaanta.