You try and snuff it out at its source.
The battle lines could not have been marked more clearly. It was to be a battle between those who dream of equality and those who believe in institutionalizing inequality. Rohith Vemula’s suicide made the conversation that had begun in JNU more important, more urgent, and very real. And it probably brought forward the date of an attack that was already in the cards.
The ambush was built around an obstinate old ghost that refuses to go away. The harder they try to exorcise it, the more stubbornly it persists with its haunting.
The third anniversary of the hanging of Mohammed Afzal Guru fell on February 9, 2016. Although Afzal was not accused of direct involvement in the 2001 attack on the Indian Parliament, he was convicted by the Delhi High Court and given three life sentences and a double death sentence for being part of the conspiracy. In August 2005, the Supreme Court upheld this judgment and famously said,
As is the case with most conspiracies, there is and could be no direct evidence amounting to criminal conspiracy. . . . The incident which resulted in heavy casualties had shaken the entire nation, and the collective conscience of the society will only be satisfied if capital punishment is awarded to the offender.7
The controversy over the Parliament attack, over the Supreme Court judgment, and over Afzal’s sudden, secret execution is by no means a new one. Several books and essays by scholars, journalists, lawyers, and writers (including me) have been published on the subject. Some of us believe that there are grave questions about the attack that remain unanswered, and that Afzal was framed and did not receive a fair trial. Others believe that the manner of his execution was a miscarriage of justice.
After the Supreme Court judgment, Afzal remained in solitary confinement in Tihar Jail for several years. The BJP, which was out of power at the center during those years, made frequent and aggressive demands that he be pulled out of the queue of those awaiting execution and hanged. The issue became a central theme in its election campaigns. Its slogan was: Desh abhi sharminda hai, Afzal abhi bhi zinda hai. (The country hangs its head in shame because Afzal is still alive.)
As the 2014 general election approached, the Congress-led government in power at the center—weakened by a series of corruption scandals and terrified of being outflanked by the BJP in this contest of competitive nationalism, one that the Congress is doomed to lose—pulled Afzal out of his cell one morning and hurriedly hanged him. His family was not even informed, let alone permitted a last visit. For fear that his grave would become a monument and a political rallying point for the struggle in Kashmir, he was buried inside Tihar Jail, next to Maqbool Butt, the Kashmiri separatist hero who was hanged in 1984. (P. Chidambaram, who served the Congress-led government as home minister from 2008 to 2012, now says that Afzal’s case was “perhaps not correctly decided.” When I was in Class IV, we had a saying: Sorry doesn’t make a dead man alive.)
Every year since then, on the anniversary of Afzal Guru’s hanging, the Kashmir valley shuts down in protest. Leave alone the Kashmiri nationalists, even the mainstream, pro-India Peoples Democratic Party, currently the BJP’s coalition partner in the state of Jammu and Kashmir, continues to demand that Afzal’s mortal remains be returned to his family for a proper burial.
A few days prior to the third anniversary of his death, notices appeared on the JNU campus inviting students to a cultural evening “against the Brahmanical ‘collective conscience,’ against the judicial killing of Afzal Guru and Maqbool Butt” and “in solidarity with the struggle of Kashmiri people for their democratic right to self-determination.”
It was not the first time JNU students had met to discuss these issues. Only this time, the February 9 anniversary fell three weeks after Rohith Vemula’s suicide. The atmosphere was politically charged. Once again, the ABVP was the cat’s paw. It complained to the university authorities, then invited the Delhi police to intervene in what it said was “anti-national activity.” A camera crew from Zee TV was on hand to record the event. The first batch of footage in that Zee broadcast showed two groups of students confronting each other on the JNU campus, shouting slogans. In response to the ABVP’s Bharat Mata ki jai! (Victory to Mother India!), another group of students, most of them Kashmiris, some of them wearing masks, began to chant what Kashmiris chant every day at every street-corner protest and at every militant’s funeral in Kashmir:
Hum kya chahatey?
Azadi!
Chheen ke lengey—
Azadi!
What do we want?
Freedom!
We will snatch it—
Freedom!
There were also some less familiar slogans:
Bandook ke dum pe!
Azadi!
At gunpoint if need be!
Freedom!
Kashmir ki azadi tak, Bharat ki barbaadi tak,
Jung ladengey! Jung ladengey!
Until freedom comes to Kashmir, until destruction comes to India
War will be waged! War will be waged!
And:
Pakistan Zindabad!
Long live Pakistan!
From the Zee TV footage, it wasn’t clear who the students actually chanting the slogans were. Sure, it riled viewers, but winding people up about Kashmir or getting them to rail at unknown students who looked and sounded like Kashmiris was not the point, and would have served no purpose. Especially not when the BJP’s negotiations with the Peoples Democratic Party about forming a new government in Jammu and Kashmir had run into rough weather. (That problem has subsequently been resolved.) In the JNU ambush, Kashmir was just the trigger-wire. The real goal was (and is) to tarnish the reputation of JNU, in order to eventually shut it down.
It was an easy problem to solve. The soundtrack of the confrontation was grafted onto the video of another meeting that took place two days later, this one addressed by Kanhaiya Kumar, president of the JNU Students’ Union. Kanhaiya belongs to the All India Students Federation, the student wing of the Communist Party of India. At the meeting he addressed, the refrain of “Azadi!” was the same, only the slogans raised were completely different. They demanded azadi from poverty, from caste, from capitalism, from the Manusmriti, from Brahminism. It was a whole other ball of wax.
The doctored video was broadcast to millions by major news channels, including Zee TV, Times Now, and News X. It was shameful, unprofessional, and possibly criminal. The broadcast set off a frenzy. First Kanhaiya Kumar, and then, two weeks later, two other students accused of organizing the Afzal Guru meeting, Umar Khalid and Anirban Bhattacharya, formerly members of the left-wing Democratic Students Union, were arrested and charged with sedition. Posters went up across Delhi putting a price on these students’ heads. One even offered a cash reward for Kanhaiya Kumar’s tongue.
The Kashmiri students who were actually seen raising slogans in the Zee TV footage remained unidentified. But they were only doing what thousands of people do every day in Kashmir. Can there be separate standards for sloganeering in Delhi and Srinagar? Perhaps you could say yes, if you argue, as many Kashmiris do, that all of Kashmir is a giant prison, and you can’t arrest the already incarcerated. In any case, did those students’ slogans really deliver a mortal blow to this mighty, nuclear-powered Hindu nation?
Matters continued to escalate in ever more ludicrous ways. Based on a joke on a parody Twitter account (“Hafeez Muhamad Saeed”), the home minister Rajnath Singh announced that the protest at JNU was backed by Hafiz Saeed, the head of Lashkar-e-Taiba and India’s equivalent of Osama bin Laden. Television channels began to suggest that Umar Khalid, a self-declared Marxist-Leninist, was a Jaish-e-Mohammad terrorist. (The hard evidence this time was that his name was Umar.)
Smriti Irani, the unstoppable minister of human resource development, who is in charge of higher education, said the nation would not tolerate an insult
to Mother India. The saffron-robed Yogi Adityanath, a BJP Member of Parliament (MP) from Gorakhpur, said that “JNU has become a blot on education,” and that it “should be closed down in the interest of the nation.” Another self-styled man of god, the BJP MP Sakshi Maharaj, also clad in saffron, called them “traitors” and said they “should be hanged instead of being lodged in jail for life or they should be killed by police bullet.”8 Gyandev Ahuja, a BJP member of the Rajasthan legislative assembly and an empiricist extraordinaire, informed the world, “More than 10,000 butts of cigarettes and 4,000 pieces of beedis are found daily in the JNU campus. Fifty thousand big and small pieces of bones are left by those eating non-vegetarian food. They gorge on meat . . . these anti-nationals. Two thousand wrappers of chips and namkeen are found, as also 3,000 used condoms—the misdeeds they commit with our sisters and daughters there. And 500 used contraceptive injections are also found.” In other words, JNU students were meat-eating, chip-crunching, cigarette-smoking, beer-swilling, sex-obsessed anti-
nationals. (Does that sound so terrible?)
The prime minister said nothing.
The students of JNU and Hyderabad Central University, on the other hand, had plenty to say. The protests on those campuses spread to the streets. And then to universities in other parts of the country. In Delhi, on the day Kanhaiya Kumar was to be produced before a magistrate, the war zone shifted to the courts. On two days in a row, sheltering under an oversized national flag, a group of lawyers who boasted openly of their affiliation to the BJP beat up students, professors, journalists, and finally Kanhaiya Kumar himself inside a courthouse. They threatened and abused a committee of senior lawyers that the Supreme Court had urgently constituted to look into the matter. The police stood by and watched. The Delhi police chief called it a minor scuffle. The lawyers gloated to the press about how they “thrashed” Kanhaiya and forced him to say “Bharat Mata ki jai.” For a few days it looked as though every last institution in the country was helpless in the face of this insane attack.
The RSS has now declared that anybody who refuses to say “Bharat Mata ki jai!” is an anti-national. The yoga and health-food tycoon Baba Ramdev announced that, were it not illegal, he would behead anybody who refused to say it.
What would these people have done to Ambedkar? In 1931, when questioned by Gandhi about his sharp critique of the Congress—which was seen as a critique of the party’s struggle for an independent homeland—Ambedkar said, “Gandhiji, I have no homeland. No Untouchable worth the name would be proud of this land.” Would they have charged him with sedition? (On the other hand, garlanding portraits of Ambedkar, as the Sangh Parivar has done, and suggesting that he—the man who called Hinduism “a veritable chamber of horrors”—is one of the founding fathers of the Hindu Rashtra is probably much worse.)
The other tactic the BJP and its media partners have used to silence people is an absurd false binary—the Brave Soldiers versus the Evil Anti-nationals. In February, just when the JNU crisis was at its peak, an avalanche on the Siachen Glacier killed ten soldiers, whose bodies were flown down for military funerals. For days and nights, screeching television anchors and their studio guests inserted their own words into the mouths of the dead men and grafted their tinpot ideologies onto lifeless bodies that couldn’t talk back. Of course they neglected to mention that most Indian soldiers are poor people looking for a means of earning a living. (You don’t hear the patriotic rich asking for the draft, so that they and their children are forced to serve as ordinary soldiers.)
They also forgot to tell their viewers that soldiers are not just deployed on the Siachen Glacier or on the borders of India. That there has not been a single day since Independence in 1947 when the Indian Army and other security forces have not been deployed within India’s borders against what are meant to be their “own” people—in Kashmir, Nagaland, Manipur, Mizoram, Assam, Junagadh, Hyderabad, Goa, Punjab, Telangana, West Bengal, and now Chhattisgarh, Orissa, and Jharkhand.
Tens of thousands of people have lost their lives in conflicts in these places. An even greater number have been brutally tortured, leaving many of them crippled for life. There have been documented cases of mass rape in Kashmir in which the accused have been protected by the Armed Forces Special Powers Act, as though rape is a necessary and unavoidable part of battle.9 The aggressive insistence on unquestioning soldier-worship, even by self-professed “liberals,” is a sick, dangerous game that’s been dreamt up by a cynical oligarchy. It doesn’t help either soldiers or civilians. And if you take a hard look at the list of places within India’s current borders in which its security forces have been deployed, an extraordinary fact emerges—the populations in those places are mostly Muslim, Christian, Adivasi, Sikh, and Dalit. What we are being asked to salute obediently and unthinkingly is a reflexively dominant-caste Hindu state that nails together its territory with military might.
What if some of us dream instead of creating a society to which people long to belong? What if some of us dream of living in a society that people of which are not forced to be part? What if some of us don’t have colonialist, imperialist dreams? What if some of us dream instead of justice? Is it a criminal offense?
So what is this new bout of flag-waving and chest-thumping all about, really? What is it trying to hide? The usual stuff: A tanking economy and an abject betrayal of the election promises the BJP made to gullible people, as well as to its corporate sponsors. During his election campaign, Modi burned his candle at both ends. He vulgarly promised poor villagers that Rs 15 lakh would magically appear in their bank accounts when he came to power. He was going to bring home the illegal billions that rich Indians had parked in offshore tax havens and distribute it to the poor. How much of that illegal money was brought back? Not a lot. How much was redistributed to the poor? Approximately zero point zero zero, whatever that is in rupees. Meanwhile, corporations were eagerly looking forward to a new Land Acquisition Act that would make it easier for businessmen to acquire villagers’ land. That legislation did not make it past the upper house. In the countryside, the crisis in agriculture has deepened. While big business has had tens of thousands of crore of rupees worth of loans written off, tens of thousands of small farmers trapped in a cycle of debt—that will never be written off—continue to kill themselves. In 2015, in the state of Maharashtra alone, more than 3,200 farmers committed suicide. Their suicides too are a form of institutionalized murder, just as Rohith Vemula’s was.
What the new government has to offer in lieu of its wild election promises is the kind of deal that is usually available only on the Saffron stock exchange: Trade in your hopes for a decent livelihood and buy into an exciting life of perpetual hysteria. A life in which you are free to hate your neighbor, and if things get really bad, and if you really want to, you can get together with friends and even beat her or him to death.
The manufactured crisis in JNU has also, extremely successfully, turned our attention away from a terrible tragedy that has befallen some of the most vulnerable people in this country. The war for minerals in Bastar, Chhattisgarh, is gearing up again. Operation Green Hunt—the previous government’s attempt at clearing the forest of its troublesome inhabitants in order to hand it over to mining and infrastructure companies—was largely unsuccessful. Many of the hundreds of memorandums of understanding that the government signed with private companies regarding this territory have not been actualized. Bastar’s people, among the poorest in the world, have, for years, stopped the richest corporations in their tracks. Now, in preparation for the as-yet-unnamed Operation Green Hunt II, thousands of Adivasis are in jail once again, most of them accused of being Maoists. The forest is being cleared of all witnesses—journalists, activists, lawyers, and academics. Anybody who muddies the tidy delineation of the state-versus–“Maoist terrorists” paradigm is in a great deal of danger. The extraordinary Adivasi schoolteacher and activist Soni Sori, who was imprisoned in 2011 but went straight back
to her organizing work after being released in 2014, was recently attacked and had her face smeared with a substance that burned her skin. She has since gone back to work in Bastar once again. With a burned face. The Jagdalpur Legal Aid Group, a tiny team of women lawyers that offered legal aid to incarcerated Adivasis, and Malini Subramaniam, whose series of investigative reports from Bastar were a source of embarrassment to the police, have been evicted and forced to leave. Lingaram Kodopi, Bastar’s first Adivasi journalist, who was horribly tortured and imprisoned for three years, is being threatened, and has despairingly announced that he will kill himself if the intimidation does not stop. (Four other local journalists have been arrested on specious charges, including for posting comments against the police on WhatsApp.) Bela Bhatia, a researcher, has had the village she lives in visited by mobs shouting slogans against her and threatening her landlords. Paramilitary troops and vigilante militias, confident of impunity, have once again begun to storm villages and terrorize people, forcing them to abandon their homes and flee into the forest as they did in the time of Operation Green Hunt I. Horrific accounts of rape, molestation, looting, and robbery are trickling in. The Indian Air Force has begun “practicing” air-to-ground firing from helicopters.
The End of Imagination Page 4
