Friday, July 20, 2012

Indian Security Agencies Unleash Home Grown Terror! By Amaresh Misra

Indian Security Agencies Unleash Home Grown Terror!
                                                               By Amaresh Misra

                             Jo Chup Rahega Zuban-e-Khanjar
                           Lahu Pukarega Aasteen Ka...
                                                Ameer Meenai (19th century, Lucknow school of Urdu Poetry)       

          In the best, figurative-dialectical tradition of Urdu poetry, the afore-mentioned couplet unites two opposite meanings. First, the silence of the knife, an instrument that is used to kill, and by virtue of its nature and material force, cannot remain noiseless. Second, the clamour of spilled blood on the collar, that again by nature and insinuation, is in reality, condemned to remain devoid, forever, of speech.  
          I am not aware whether officers of various security agencies—the IB and state-level ATS’, special cells and crime branches—know Urdu. But one thing is sure—that Urdu knows them well. Like the perennial, hard-boiled detective of the jasoosi novels of Ibn-e-Safi—the Allahabad based father of detective fiction in the Urdu-Hindi heartland—the language catches the contradictions in their stories, points towards blatant lies and ambiguities in their charge-sheets. Urdu  stalks the agencies as they go around inventing an entity like Indian Mujahideen, grind innocent Muslims and their families to dust in turf wars, undermine India’s constitution, sovereignty, and dance to the tune of RSS, Mossad, the CIA and maybe the MI6.   
In my last column, I had written about Abu Jundal—actually Zabiuddin Ansari, an IB informer, who had helped the agency track down illegal arms in 2006 at Aurangabad. The Delhi Police Special Cell brought him over to India, painting him as the mastermind/moving force behind 26/11. He supposedly revealed sensational aspects of the 26/11 case—how orders were being passed in a `control room’ on Pakistani soil—and so on and forth.
Yet, during secretary level talks between India and Pakistan, Indian MEA officials were unable to present something concrete in terms of evidence to back the claim that 26/11 was state sponsored by Pakistan. All we could present were confessions that even Indian Courts scorn!
So the agency that brought Abu Jundal over to India—flashing his revelations all across the compliant Indian media—basically made a fool out of genuine Indians who want terror attacks to stop and unearth the truth behind 26/11.
India’s position on 26/11 stands severally weakened—not strengthened—the world over—after the Abu Jundal affair.
If we rewind the story of turf wars between agencies, certain uncomfortable angles emerge:
1.   On 19th September 2008, during the Batala House encounter, which was conducted by the Delhi Police, a team of Mumbai Police was present in the same Zakir Nagar area. Apparently, the Mumbai Police was looking for someone else, most probably Riaz and Iqbal Bhatkal whom they thought were responsible for the 16th July Ahmedabad and several other blasts of 2008.   
2.    A Mumbai Police source reveals that the Mumbai Police knew of Atif and Sajid, and the `terror module cell’ of the Zakir Nagar, Delhi area where they lived. Yet, as per the source, the Mumbai Police was not of the view that Atif and Sajid were behind the 2008 blasts.
3.   According to the official Mumbai Police version, Atif’s name appeared first from the lips of one Afzal  Usmani, a car thief, caught by the Mumbai Crime Branch (headed by Rakesh Maria at that time). Usmani was accused by the Mumbai Police for stealing the cars which were used to plant bombs in Ahmedabad on 16th July, 2008.  
4.     But the Gujarat Police have a different take on the issue. According to them, the cars used in the Ahmedabad blasts were parked first in Bharuch in the premises of a London based NRI.
5.   Acting on this tip, the Gujarat Police found out that one Sajid Mansuri was living in that house on rent. The Gujarat Police had Mansuri’s number—while tracing call records, the Gujarat Police `stumbled’ on the `fact’ that a call was made from an eastern Uttar Pradesh from Mumbai to Sajid’s phone, just before the Ahmedabad blasts. Then that eastern Uttar Pradesh called Atif’s number in Delhi.
6.    Notably, Gujarat Police does not mention the role of Usmani; the Mumbai Police knows nothing about Sajid Mansuri. Yet, a third agency—the Delhi Police—makes these connections. A story is constructed as to how Afzal Usmani first stole the cars from Mumbai, brought them over to Bharuch, from where they were transported to Ahmedabad and used in the blasts.
7.   Now, cases against alleged IM operatives are registered in Maharashtra, Delhi, Gujarat, Uttar Pradesh and Karnataka. But in the charge-sheet submitted by various agencies in their respective courts, the role played by different actors do not tally. Most of the charge-sheets are fudged and not available. Yet, even a cursory look shows that in the same case, Sajid Mansuri is playing a different role in Mumbai Police files, a different one in Gujarat Police charges—and a different one in Delhi Police records!
8.   But the best part has yet to come. Officially, both Mumbai and Gujarat Police had alerted the IB about Atif Ameen. Days before the Batala House encounter, the IB was keeping Atif’s phone under surveillance! A post-Batala House encounter article, published in The Hindu, states that the IB did not arrest Atif as his phone might have led the agencies to the Bhatkals, who were supposed to be the main guys behind the 2008 blasts.
9.    It is important that the Hindu article (http://www.hindu.com/2008/10/10/stories/2008101053621100.htm), written actually in defence of the Delhi Police, betrays the possibility that Atif could have been arrested. You do not kill a man who is already under your surveillance. You keep him alive so that he leads you to the bigger fish.
10.         The Hindu article also suggests that Mohan Chandra Sharma and other Delhi Police cops went to Batala House merely to enquire about Atif. They received a burst of fire that hit Mohan Chandra Sharma, after which they fired in return and killed Atif and Sajid.
11.         But the question is that if the Mumbai and Gujarat Police got Atif’s name respectively from Usmani and Mansuri, what was Delhi Police’s source?
12.         Maybe the IB let Delhi Police in—but officially the IB was keeping Atif not only alive but kicking to net the bigger catch.
Now the really uncomfortable part starts:
1.   Was IB in agreement—or was it even informed—about Delhi Police’s attempt to storm the Batala House compound?
2.   Mumbai, Gujarat, Delhi and other state agencies need not necessarily share information. The IB too possesses the right to withhold or share its information. Here however, it is obvious that the Delhi Police acted on its own—more importantly other state and central agencies were not in the loop. What was a Mumbai Police team doing in the same area on the same day? Looking for Bhatkals? Then why was there no coordination between Delhi and Mumbai Police? The IB and Mumbai Police still believe that arresting Atif would have been a better option.
3.   But what if the Delhi Police say that it had gone only to enquire and the encounter was an accident? Ha! Ha! The Delhi Police do not claim thus; on the contrary, they still take the credit of what is described as a full-fledged encounter in which both sides were armed.

Interestingly, since the chain linking Usmani, Sajid Mansuri and Atif is different in different charge-sheets of different state Police’, isn’t it logical to merge the different versions and create a proper, professional, scientific file that makes sense? But of course, how can that happen? Different states are ruled by different governments. Naquee Ahmed, the Delhi Police informer, is arrested by the Mahrashtra ATS as a terrorist. Qateel Siddiqui, a man wanted by IB and West Bengal Police in a fake currency racket, is arrested by the Delhi Police and declared a terrorist. The Mumbai Police take his custody for interrogation. He is found dead—killed by so called Hindu criminals in the maximum security, anda cell of Pune’s Yerwada Jail. Then the Delhi Police brings Zabiuddin Ansari alias Abu Jundal—an IB informer—over from Saudi Arabia—declaring him a terrorist.
It would require a full enquiry to fill in the horrendous gaps and trace the messy, convoluted trail of blood, inefficiency and slaughter left behind by the devilish dance of security agencies. But some issues are clear:
1.   The Mahrashtra Police has a role to play—and a vested interest—in Qateel Siddiqui’s murder in Pune. Qateel after all was a `terrorist’ arrested by the Delhi Police. The credit for `revelations’ made by him would have gone to the Delhi Police.
2.   Naquee Ahmed was arrested by the Maharashtra Police for the same reason—settling scores with the Delhi Police.
3.   Abu Jundal’s extradition too is linked to the turf wars between various agencies.
4.   Hundreds of Muslim youth are languishing in jail in the name of anti-terror operations for being IM members. The situation has become so desperate that as soon one state agency catches a Muslim youth, the other state agency immediately wants his custody. Then the third state agency starts demanding its pound of flesh. It seems that state Police agencies are not confident about the suspects they have charge-sheeted. Are they nervous that there is no evidence against youths lodged in Delhi, Jaipur, Ahmedabad, Maharashtra, Uttar Pradesh and Karntaka jails?  So all state agencies clamour for custody as soon as one of them nets a `catch’?     
5.   There is big money involved in keeping the various state level ATS’, Special Cells and the Crime Branches. These forces are allowed to spend millions—including buying `sophisticated’ weaponry—and are not accountable to anyone.
6.   Anti-Muslim, communal biases seem to guide the agencies. But even if we set aside the communal angle for a moment, MONEY also can function as a major motivator for state and central actors to implicate innocents and start a game which has no end.
7.   It is an open secret that Mossad, the infamous, dirty agency of Israel interrogates Muslim prisoners inside Indian jails, especially in Mumbai and Delhi.
8.   Mossad functionaries have been found inside Military Intelligence (MI) zones in Rajasthan and Jammu and Kashmir. The pathetic manner in which Colonel Raj Kumar Purohit, leader of the Hindutva terror brigade and an accused in the 2008 Malegaon blasts, was sought to be shielded recently by forces inside the Indian Military, is a stern reminder of the fact that foreign agencies might have infiltrated our Military s well.     
                For personal gains, and to feed the anti-Muslim phobia of Israel and the US, Indian  security agencies are putting India’s security and sovereignty at risk. IF THERE IS HOME GROWN TERRORISM IN INDIA, IT IS NOT BEING PERPRETRATED BY THE IM OR SOME IMAGINED MUSLIM TERRORIST GROUP. THE IB, MILITARY INTELLIGENCE AND VARIOUS STATE AGENCIES REPRESENT THE REAL HUB OF HOME GROWN TERROR. MY CHARGE IS THAT TERROR PLOTS, IN WHICH INNOCENT INDIANS LOSE THEIR LIVES, ARE PLANNED INSIDE THEIR OFFICES, IN COLLUSION WITH MOSSAD TYPE SECURITY FORCES. THEY NEED TO BE EXPOSED AND PUNISHED.                                                    
         EVERYTHING AGAIN BOILS DOWN TO URDU. THERE IS A COMPLETE LACK OF TRUST BETWEEN VICTIMS AND INDIAN SECURITY FORCES. THE LATTER HAVE BECOME A LAW UNTO THEMSELVES. INDIANS CAN ONLY TAUNT THEM WITH GHALIB’S COUPLET:  
Tere waade par jiye hum to ye jaan jhoot jaana 
To say that I lived on your promises (of national security) is to make my life a lie
Ki khushi se mar na jaate agar aitbaar hota
  
Would I not have died of happiness if you were really trustworthy?

Thursday, July 19, 2012

Anna spills his Salman secret - By Atikh Rashid - The Indian Express, Mumbai, India

If Congress is serious and agreeable to include all Anna's recommendations on Lok Pal bill, why should it indulge in such covert skullduggery to secretly make a deal with Anna on condition that he pull out of his scheduled protest program? It is rather very simplistic of Anna Hazare to fall for Congress's such Machiavellian trickery.

On the other hand, It's so shameful for any Congressman, or any person in public life, to be so devoid of conscience to be playing such dirty games, for whatever grand objective he/or his party has in mind.

Salman Khurshid has clearly proved that he is a mere poodle for the Gandhi family and would do anything to carry out his master's command, however immoral, unethical and shameful be the action in the eyes of the people of India.

Ghalib's famous couplet fits Salman:

Bana hai Sheh ka musahib, phiray hai itraata
Wagarna Shehr main Salma(n) ki abroo kiya hai


 بنا ہے شہ کا مصاحب پھرے ہے اتراتا
و گرنہ شہر میں سلماں کی آبرو کیا ہے


Ghulam Muhammed, Mumbai
<ghulammuhammed3@gmail.com>


-----------
http://www.indianexpress.com/news/anna-spills-his-salman-secret/976429/0

The Indian Express


Anna spills his Salman secret
Atikh Rashid : Ralegan Sidhi, Thu Jul 19 2012, 02:30 hrs
Anna Hazare on Wednesday confirmed that he met Union Law Minister Salman Khurshid at a spiritual centre 62 km away on June 23.

He said that it was Khurshid who had approached him, through Shiv Sena MP Rajkumar Dhoot, for back-channel talks on the Lokpal Bill. He said he didn’t speak about the meeting earlier because Khurshid had put a condition of confidentiality.

Speaking at a press conference in the presence of Arvind Kejriwal, Hazare said he was forced to disclose the meeting and its details because it became clear to him that the secret meeting was a conspiracy of the Union government to create a rift in Team Anna.

Hazare’s aides also circulated copies of a three-page letter he wrote to Prime Minister Manmohan Singh on Wednesday about the meeting, the alleged betrayal and the government’s ploy to create a rift within the team. He also wrote that he would not meet anyone in the government in the future and would continue the campaign against corruption.

“The government had sent Salman Khurshid sahab to hold secret negotiations with me so that I do not participate in the July 25 and August 9 fasts,” alleged Hazare, who started his letter to the PM by saying that he intended to participate in both.

“I got a message from Khurshid saying that he wanted to meet me as the government was willing to pass a Lokpal Bill as per our suggestions. He said that they were willing to incorporate all our important suggestions on the citizen’s charter, Lokayukta in states, bringing lower bureaucracy in the ambit of the Lokpal, CBI’s independence etc. I thought there was no harm in taking two steps back. So keeping in mind the larger public good, I accepted this invitation,” said Hazare.

“Khurshid said that after meeting me, he would talk to the Prime Minister and Sonia Gandhi. When they agree (on the changes), then a press conference would be held,” he said.

Hazare said that after a few days, he received a message from Khurshid saying that the PM, Sonia and MoS V Narayanaswamy had agreed to his demands. Hazare said he asked how they planned to incorporate these new provisions in the Act as the government’s draft of the Lokpal Bill had been passed in the Lok Sabha and was with the select committee.

“I asked them if they were ready to put a revised draft in Parliament but never got any response. Instead, Narayanaswamy wrote a letter to me and sent copies to my associates directly. In this letter he wrote that he had informed the PM about how I helped them in creating a consensus on the Lokpal issue. On the one hand, Khurshid requests me to keep the meeting confidential and on the other hand Narayanaswamy discloses the meeting to my associates and to the press. This created a doubt in my mind that it could be a conspiracy of the government to create a rift in my team,” said Hazare.

Hazare said that he had informed Kejriwal about the meeting with Khurshid on June 24 but all other members were kept in the dark. When asked if he didn’t feel the need to take his associates into confidence before secretly meeting Khurshid, Hazare said that he didn’t think that was important. “While I was fasting during the Ramlila agitation last year, I had spoken with the government emissaries on my own without keeping anybody else in the loop,” he said.

There was no immediate reaction from either the Prime Minister’s Office or the Congress Party to Hazare’s disclosure. While the PMO refused to comment, Congress sources expressed surprise about the meeting but refrained from commenting “without ascertaining the facts”. Narayanaswamy refused to comment.

On June 24, The Indian Express had contacted the Law Minister to ask about the secret meeting. Khurshid categorically and repeatedly denied having met Hazare. Following Hazare’s disclosure on Wednesday though, Khurshid did not respond to telephone calls and SMSes.

Kejriwal, who travelled to Ralegan Siddhi from Delhi on Wednesday after the news of the “secret meeting” broke out, said that Hazare had met Khurshid in good faith and there was no question of this meeting creating any rift in Team Anna. “He didn’t meet him (Khurshid) to ask for some personal gifts or a ministerial berth. He acted in good faith. He didn’t know that it was a conspiracy. Yesterday, I spoke with all the members of Team Anna and they do not have any issues,” he said.


Wednesday, July 18, 2012

The Freedom of the Hijab By AYESHA NUSRAT - The New York Times

http://www.nytimes.com/2012/07/14/opinion/the-freedom-of-the-hijab.html?src=recg#h


Op-Ed Contributor

The Freedom of the Hijab

It’s been over two months since I decided to become a hijabi — one who wears a head scarf and adheres to modest clothing — and before you race to label me the poster girl for oppressed womanhood everywhere, let me tell you as a woman (with a master’s degree in human rights, and a graduate degree in psychology) why I see this as the most liberating experience ever.
 
Prior to becoming a hijabi, I did not expect myself to go down this road. Although I knew modesty was encouraged in my culture and by my faith, I never saw the need nor had the opportunity to explore the reasons behind it.

My experience working as a Faiths Act Fellow for the Tony Blair Faith Foundation and dealing with interfaith action for social action brought me more understanding and appreciation of various faiths. I found that engaging in numerous interfaith endeavors strengthened my personal understanding about my own faith. The questions and challenges I encountered increased my inquisitiveness and drive to explore and learn for myself various fundamental aspects of Islam. Thus began my journey to hijab-dom.

I am abundantly aware of the rising concerns and controversies over how a few yards of cloth covering a woman’s head is written off as a global threat to women’s education, public security, rights and even religion. I am also conscious of the media’s preferred mode of portraying all hijabi women as downtrodden and dominated by misogynist mullahs or male relatives who enforce them into sweltering pieces of oppressive clothing. But I believe my hijab liberates me. I know many who portray the hijab as the placard for either forced silence or fundamentalist regimes; but personally I found it to be neither.

For someone who passionately studied and works for human rights and women’s empowerment, I realized that working for these causes while wearing the hijab can only contribute to breaking the misconception that Muslim women lack the strength, passion and power to strive for their own rights. This realization was the final push I needed to declare to the world on my birthday this year that henceforth I am a hijabi.

In a society that embraces uncovering, how can it be oppressive if I decided to cover up? I see hijab as the freedom to regard my body as my own concern and as a way to secure personal liberty in a world that objectifies women. I refuse to see how a woman’s significance is rated according to her looks and the clothes she wears. I am also absolutely certain that the skewed perception of women’s equality as the right to bare our breasts in public only contributes to our own objectification. I look forward to a whole new day when true equality will be had with women not needing to display themselves to get attention nor needing to defend their decision to keep their bodies to themselves.

In a world besotted with the looks, body and sexuality of women, the hijab can be an assertive mode of individual feministic expression and rights. I regard my hijab to be a commanding question of “I control what you see, how is that not empowering” mixed with a munificent amount of authority emanating from the “My body is my own concern” clause. I believe my hijab gives me the right to assert my body, femininity and spirituality as my own and under my authority alone.

I know many would agree with me when I say that the hijab is basically an expression of spirituality and a personal bond with one’s creator, a tangible spiritual reminder that guides everyday life.

Yes, my hijab is a visual religious marker that makes it very easy for anyone to spot me in a crowd as a separate entity representing or adhering to a particular religion. This is all the more reason why, being a hijabi in the public arena is an escalating force that drives me to work in ways that would help break the undignified stereotypes, barriers and prejudices that my Islamic faith is relentlessly and irrationally associated with. As an extension of my personality and identity, it instigates me to challenge the misconception that Muslim women lack the bravery, intellect and resilience to challenge authority and fight for their own rights.

Every time I see my reflection in the mirror, I see a woman who has chosen to be a rights activist, who happens to be a Muslim and covers her hair incidentally. My reflection reminds me of the convictions that made me take up the hijab in first place — to work for a world where a woman isn’t judged by how she looks or what she wears, a world in which she needn’t defend the right to make decisions about her own body, in which she can be whoever she wants to be without ever having to choose between her religion and her rights.

Ayesha Nusrat is a 23-year-old Muslim Indian from New Delhi.

Monday, July 16, 2012

India becoming police state for Muslims By Syed Zubair Ahmad - twocircles.net

http://twocircles.net/2012jul15/india_becoming_police_state_muslims.html?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+Twocirclesnet-IndianMuslim+%28TwoCircles.net+-+Indian+Muslim+News%29





India becoming police state for Muslims

By Syed Zubair Ahmad,

Looking at the way Muslim youths are being harassed, terrorized, chased, kidnapped and illegally arrested by the police and intelligence agencies, it seems there is no law, no government, no judiciary, no parliament, and no respect for the human rights at all. It seems that emergency has been imposed on the Muslim community. Lawlessness has become order of the day. Slowly but firmly, anarchy is taking the country into its grip and India is heading towards becoming a police state – at least for Muslims. The government, the administration, the police and the intelligence agencies of this country are suffering from worst kind of Muslim-phobia.

Police and intelligence agencies have got a free hand to do whatever they like the way whatever they like. Implicating Muslim youths in false cases has become their prime job. They are accountable to none.

Sometimes it appears that police and intelligence agencies are running this country. Time and again when the matter reaches the court, the court issues some directions and rebuffs the police and intelligence agencies. But after a short break they resume harassing and kidnapping Muslim youths with more aggression and intensity. Gradually the largest democracy of the world is becoming a country of highest number of custodial deaths, tortures, illegal detentions and killing of innocent people in fake encounters.


Relatives of people arrested outside Sakinaka Police station in Thane on 16th December 2012
Police of several states pounce on every new Muslim terror suspect

A Muslim youth is arrested by Delhi Special Cell then Mumbai ATS comes to catch and interrogate him. After Mumbai ATS finishes its job, Karnataka ATS pounces on him. After Karnataka, comes the turn of Gujarat police. Four years have passed since the serial blasts of Ahmedabad and Delhi and an undisclosed number of Muslim youths have already been arrested in those cases. Yet, when a Muslim youth is picked even today for his suspected role in any new terror case, Police of Delhi, Gujarat and others take his custody and interrogate him for the past cases. Does it mean that the police of those states have little evidence against those youths they arrested four years ago and are still in jails? Does it mean that investigating agencies are still groping in dark in connection with those terror cases?

When Mumbai ATS nabbed an alleged IM operative in January last year, Special Cell of Delhi police cried that the arrested person was their informer. Then arrived Home Minister of India to clear the clouds. There is a professional competition and rivalry among different police and security agencies to catch Muslim youths as terror suspects and claim resolution of the unsolved case.


SDPI activist Zakir Hussain being detained for holding strike for AMU campus in Murshidabad on 11th July 2012

Police and intelligence agencies have got into habit of violating the laws of the land. In many cases they didn’t follow even a single guideline of Supreme Court. Violation of human rights is becoming their hallmark. While making the arrest they do not inform the local police, nor are the parents of the arrested persons informed within mandatory 24 hours.

Impunity for lawbreakers in uniform

It appears that there is impunity for the perpetrators of illegal detention, tortures, custodial deaths and killing of innocent people in fake encounters. Looking at the current state of affairs one may believe that there is a constitutional guarantee for these shameful acts in the ‘Largest Democracy’ of the world. The perpetrators of these shameful acts are not punished. More disgusting is the fact that the culture of impunity for the perpetrators is being nurtured, protected, encouraged and safeguarded by the establishment. The most shameful and disgusting is the fact that perpetrators of these inhuman acts are being promoted and awarded. In short, the culture of impunity for the perpetrators before the law is taking the country towards a very dangerous zone.


Members of Muslim organizations protesting against illegal action of police in Jamia Nagar, New Delhi on 26th February 2012

The poor, deprived and the marginalized segment of the society including the discriminated minorities particularly Muslims are being subjected to these trials and tribulation. In the name of National Interest, the humanity is being stripped of dignity. Human is being treated like sub-human and a large number of deprived citizens of India are being forced to live like third class citizens of this country.

One can imagine what would have been happening to the people of north east region and Kashmir when in the heart of the national capital at midnight the ATS and Special Cell personnel surround the locality of Jamia Nagar to pick workers from Bihar in the name of Bangladeshis. A policeman comes in civil dress and leaves a scooter at the shop of a bike mechanic, then in a few minutes another policeman arrives and tries to arrest the mechanic in connection with the theft of the same scooter. Several such cases are happening in Delhi and in other places also.

In May this year, the Karnataka ATS picked up a youth from Darbhanga in Bihar without informing the local police, took him to Jharkhand and presented him before a local court then took him to unknown destination.

According to law, he should have been presented before a Darbhanga court. Last year, Delhi Special Cell picked up a 55 year old cycle mechanic Kafeel Ahmed from the same Darbhanga in the name of IM. The old man used to repair bicycles at his shop from morning to evening to earn hardly Rs 100 a day. After the Malegaon blast of 2006 a vegetable vendor was arrested. When a Muslim leader reached the house of the arrested vendor, his whole family was hungry and the Theli of the arrested vendor was standing before his dilapidated house. The old and weak father of the arrested boy was unable to stand up properly. The family was unable to bear even the expenses of traveling to meet the boy. An unknown ATS team kidnapped two Kashmiri students from a train at Aligarh Junction in May this year, tortured them for seven days in illegal custody and released them at a Jammu police station only after lots of hue and cry from the media and the educational institution filed a habeas corpus case in Allahabad High Court.


SDPI activists including elder persons being pushed into police van in Murshidabad on 11th July 2012 for holding strike in the city to demand construction of AMU campus

Important Questions

The question is: Does our police, investigating agencies and judiciary depend on a confession of an Aseemanand to save the life of those arrested earlier? For how long would the innocents be languishing behind the bars? For how long will the unchecked witch-hunt of Muslim youths continue? For how long would the police and intelligence agencies keep on framing and implicating Muslim youths in false cases?

Save the country from anarchy

The protectors of law have become lawbreakers. The judiciary is mum. The politicians are enjoying the luxuries while the poor, the deprived and the marginalized segment of the society are suffering. The discriminated Muslim minority is at the receiving end. Our country is gradually heading towards anarchy and complete lawlessness. The civil society should come out to save the country from becoming a police state.

Laws of the land must be respected by all.

(Syed Zubair Ahmad is a Writer & Journalist. He can be reached at smzubairahmad@gmail.com)

The Sense Of A Community - By Christophe Jaffrelot - OUTLOOK Magazine - New Delhi - INDIA

http://www.outlookindia.com/article.aspx?281642




AP
Old Delhi charm Hub of Muslim festivity
essay: Muslims in india


The Sense Of A Community


A team of French and Indian scholars go past the stereotype of the ‘ghettoised’ Muslim and visit 10 Indian cities to document the various patterns in which Muslims gather together in a particular locality






Indian Muslims entertain a peculiar relation to cities. Historically, many of the subcontinent’s cities—when they have not been colonial creations (like Bombay or Calcutta)—have a Muslim origin, as their names often suggest: Lucknow, Ahmedabad, Hyderabad, Agra, Aligarh, Ahmednagar, Aurangabad, Allahabad, Bhopal...the list is long. Even Delhi, though not founded by Muslims, has been transformed by first the Delhi Sultanate and then the Mughal Empire. This legacy comes from the traditional affinities Islamic civilisation has had with urbanity following its Medina utopia. But it also stems from the larger political role bequeathed to Muslims after they came to power in India in the medieval period and beyond. As rulers, they had to live in the power centre that was the city. While the emperors stayed in Delhi or Agra, the nawabs, nizams and begums established smaller cities that are, today, often state capitals. Along with the rulers came the service gentry and the artisans who worked for the kings and their courtiers—three groups among whom Muslims were over-represented.
Today, and largely because of this historical legacy, Muslims constitute the most urbanised community in India—with the exclusion of the Parsis and the Jews. While India’s urbanisation rate, according to the 2001 census, is below 28 per cent, 35.7 per cent of its Muslims live in towns and cities. The gap had been even larger in earlier decades. Interestingly, more than 50 per cent of Indian Muslims live in towns and cities in seven states (whose urbanisation rate is in the range of 20-45 per cent): Tamil Nadu (73 per cent), Maharashtra (70 per cent), Madhya Pradesh (63.5 per cent), Chhattisgarh (63 per cent), Karnataka (59 per cent), Gujarat (59 per cent) and Andhra Pradesh (58 per cent).
If Muslims are more numerous than any other community in cities—that they have often built or fully refurbished—they are also on the verge of marginalisation in most of them. Theirs is the only community (barring the Sikhs) where the proportion of poor is greater amongst the urban population than in the rural one. Thirty-seven per cent of urban Muslims live below the poverty line against 27 per cent of rural Muslims—as opposed to, respectively, 22 and 28 per cent among Hindus. This state of affairs shares congruence with some of the findings of the Sachar Committee, which showed (among other things) that only eight per cent of urban Muslims were integrated into the formal sector whereas the national average was 21 per cent for city-dwellers. In towns and cities, Muslims make a (usually very modest) living as artisans (mechanics and weavers, among others) or peddlers. They are not as constituent a component of the salariat as are other communities.
The decline of the Indian Muslims harks back to the British Raj (when they ceded their power and when Persian and Urdu lost their statuses as languages of the court) and, subsequently, to the abolition of the princely states (Hyderabad, Bhopal, among others) besides Partition, which mangled the community. The rise of Hindu nationalism in the 1980s-90s also contributed to the marginalisation of the community, and not just in socio-economic terms—the representation of Muslims among local businessmen and lawyers is on the decline almost everywhere—but also in spatial terms.

Fruit of urbanisation The burqa is no restraint to a workout. (Photograph by Jitender Gupta)
Communal violence and ghettoisation
In preparation for a book I co-edited with Laurent Gayer this year, Muslims in Indian Cities: Trajectories of Marginalisation, a team of 12 Indian and French researchers analysed the situation of the Muslim populations of 10 Indian cities: Ahmedabad, Aligarh, Bangalore, Calicut, Cuttack, Delhi, Hyderabad, Jaipur, Lucknow and Mumbai. This analysis was not limited solely among the local elite groups (businessmen, politicians, lawyers...), nor limited in geographical terms. While this ethnographic and statistical exercise by and large vindicated the assessment of the Sachar report insofar as the socio-economic decline of Muslims is concerned, the responses received to our question “Where do Muslims live?” are more nuanced.
Many of the elderly we interviewed emphasised the past composite culture of their city in evocative and emotional terms: they kept using formulae such as mili juli/mushtarka/ganga-jamuni tehzeeb. Their nostalgia was, for the most part, misplaced since Indian cities have always been structured along ethnic lines. Neither caste groups nor religious communities traditionally mixed in the same building—or even in the same lane. One of the reasons for this (self-)segregation was deeply rooted in their food habits (and taboos).
But the old-timers had a point in the sense that cities formed mosaics in which different communities cohabited in the same neighbourhoods. In the old cities—which were also known as the walled cities—next to a Brahmin or a Jain lane, one could find a Pathan mohalla. Similarly, on the periphery of these urban cores—especially after industrialisation resulted in the creation of new suburbs—low-caste Muslims and Dalits used to coexist in separate, but adjacent settlements. Many of them had a shared culture as part of the labour movement, especially in the cities where unions had fostered a labour culture. Ahmedabad is a case in point: in addition to the mosaic of ‘pols’ (lanes) of the walled city, the ‘challis’ (the dense rows of one room-houses) of the ‘Manchester of India’ developed along these lines in the first decades of the 20th century.
This pattern of erosion is put into practice today in many places—and ghettoisation has been the end-result in some extreme cases. And here, we need to formulate a new definition for ghettoisation because the word tends to be used in a rather loose manner today. We must reserve it for designating the gathering together of members of a community (in this case, the Muslims) irrespective of their other social markers (class/caste or ethnic origin, for instance) in a locality insulated from the rest of the city (be it at its centre or at the periphery) where state services (roads, schools, hospitals...) are not maintained properly—if at all present.
The main factor of ghettoisation is communal violence. In riots, the most common targets are isolated pockets of the ‘other’ community. Therefore, the minority (whatever its religion) tends to move to safer neighbourhoods where co-religionists are already in large numbers. These safe havens can be in the walled cities—like in Hyderabad, Jaipur or Bhopal—or on the periphery—as with Mumbai or Ahmedabad. In that case, Muslims are often uprooted and dislodged from the city centres. Again, Ahmedabad best illustrates this point. In spite of its rather modest size, compared to Mumbai, for instance, Ahmedabad is the city where Hindu-Muslim violence has been the more devastating over the last six decades. Every 10 years or so, a major access of violence occurs (1969, 1985, 1992, 2002...). After each bout, some Muslims from the walled city and the industrial belt have moved in large numbers to the periphery, and more especially to Juhapura. Here is a ghetto of about four lakh where middle-class people (ias, ips and IFS cadres, lawyers, businessmen) have joined slum-dwellers for the sake of safety. The state has neglected this locality to such an extent that no bus service connects Juhapura to the city. Simultaneously, the Hindus who used to live here have left and those who live in the neighbouring localities have built walls.
While walls separating communities are making an appearance everywhere in the world—including in West Asia—few cities (Belfast is a notorious exception) have resorted to such lines of demarcation. Ahmedabad is the only one we found in India. But in many places, railway lines and roads are used as almost invisible borders between India and what is locally known, sometimes, as “little Pakistans”.

The uprooted Homes and hearths lost to communal violence. (Photograph by Siddharaj)
Muslims = Victims?
The combination of spatial concentration and socio-economic decline has resulted in the making of specific kinds of “Muslim constituencies” in many Indian cities. In the old cities of erstwhile princely state capitals, where Muslims represent a large share of the voters—Hyderabad, Bhopal, Lucknow—local parties (the mim in Hyderabad, for instance) and the Congress indulge in emotional politics without paying much attention to the effective upliftment of the Muslims. They project themselves as the defenders of the waqf properties more than they promote education. That way, the local voters are bound to remain in the need of local saviours. The Congress and the mim are very good at playing this brand of clientelism which makes the ghettoised Muslims victims...of other Muslims!
Similarly, ghettoised Muslims are not victims but actors when the making of Muslim enclaves is due to their quest of cultural homogeneity. Lower-middle-class neighbourhoods—like in Zakir Nagar in Delhi—sometimes develop along these lines. They do not result only from discrimination, but also from self-segregation on the part of families eager to offer to their children an atmosphere free from Hindu influences likely to “corrupt” them.
Ghettoisation can also be a blessing in disguise. In Ahmedabad, the 2002 pogrom led middle-class people to go to Juhapura, where they took new initiatives that benefited the old, poorer inhabitants—including some slum-dwellers. Not only somewhat better roads were developed, but private hospitals and schools were created. This last initiative met rising expectations of the poor whose hunger for education was even more acute than elsewhere in India. If the relief colonies had been created for the victims of the pogrom by Islamic NGOs, which kept telling their “beneficiaries” that they had been punished for not being “good enough Muslims”—and which built mosques before anything else almost—most of the refugees do not indulge in guilt feeling any more but believe in modern education. Some of the new Juhapura schools are so “modern” indeed that their Islamic nature is completely obliterated. Some of them have even adopted Hindu names....
The paradoxical, positive impact of ghettoisation suggests that the real victims among the Muslims are not those who live in ghettoes, but those who live in slums within cities where the Muslim middle class can afford not to go to the ghetto, like in Mumbai and Aligarh. In Mumbai, the Muslim middle class has been shaken by the riots of 1992-93 and is affected by discrimination, but is more resilient than its Ahmedabadi cousin. As a result, there are more Muslim slums—like Shivaji Nagar—than Muslim ghettoes. In Aligarh, the Muslim university professors (and employees) represent such a critical mass that they form an enclave by themselves and do not mix (not even interact!) with the inhabitants of the Muslim slums (including Shah Jamal).

Muslim social Class is a factor in Muslim fragmentation. (Photograph by Jitender Gupta)
 

 

The real victims among Muslims are not those in ghettos but those in slums within cities where the Muslim middle class are safer and have no need to ghettoise.
 

 
In addition to these socio-economic divisions along lines of caste and class, there are other factors of fragmentation within the Muslims. In Lucknow, Shias and Sunnis are locked in historical rivalries—which have to do with unequal access to power and economic resources again, and this fracture translates in the making of additional forms of spatial self-segregation. In Gujarat, a similar sectarian cleavage has resulted in the insulation of the Bohras from the other Muslims. In fact, the Bohras—trading communities who converted lately from Hinduism—do not wish to share the pain of the Sunnis and sometimes even do not give “Islam” as their religion to the census enumerators. Some of the leaders of the community have decided to make peace with Narendra Modi and are as close to the BJP as many Shias of Lucknow. Marginalisation is not the order of the day for Muslims of all Indian cities. Their situation is better in the south and the east than in the west and the north. The case studies conducted in Calicut, Bangalore and Cuttack (and presented in the book mentioned above) show that mixity resists trends of (self-) segregation. Such contrasts are the products of history: in the south, Islam was introduced by Arab merchants along commercial routes in a quietist manner and Muslims felt (and were seen to be) as much Dravidian as the Hindus did. In Kerala, they also benefited from the Gulf connection that partly explains their relative affluence.
But the Muslims from Kerala are not the only ones to benefit from Gulf remittance money. In fact, in almost each and every city mentioned above, including Bhopal, Jaipur, Lucknow and, of course, Mumbai and Hyderabad, large numbers of Muslim families have expatriate members working in that part of the world. This external resource plays a major role in keeping them afloat. But the new, emerging (if not embryonic) middle class which is developing among the Muslims in the cities elsewhere is hopeful that other opportunities will materialise in India itself thanks to liberalisation. They not only expect more international trade from the economic reforms, but also more jobs. Usually, weaker sections—including the Dalits—long for a stronger public sector. The Muslims (who do not get the benefit of reservations) have no nostalgia for the Nehruvian pattern because the State has discriminated against them more than against any other community—as evident from the figures of the Sachar Committee reports which show, for instance, that non-OBC Muslims represent 2.7 per cent of the psus’ personnel and 4.5 per cent of the railways, when the Hindu OBCs are respectively 8.3 and 9.3 per cent.
Whether the private sector will do better in this respect remains to be seen. The Muslims who invest in education have great expectations that may remain dead letter. In the process, they may learn to downplay their Islamic identity like some of the best schools of Juhapura or some of the Muslim localities which have adopted the name of Shivaji (in Bangalore and Hyderabad) in order to conceal their Muslim character. Whatever the result, these moves already suggest that even if ghettoisation is not as bad as it sounds, Indian multiculturalism is in danger.
There is much at stake there. Most of SIMI’s cadre—including the few, radical ones who created, apparently, the Indian Mujahideen—were educated Muslims. To alienate those who invested in education in order to be part of the brighter part of urban India may result in the making of “reluctant fundamentalists”, to use the title of a recent book.

(Christophe Jaffrelot is the co-editor of Muslims in Indian Cities: Trajectories of Marginalisation, to be published soon in India by HarperCollins.)







46/D-84
Jul 16, 2012
06:17 PM
Lutuf Allah > If people go around covered from head to foot in black, how can they progress. Muslims have been treated 10000 per cent more generously than they ever deserved. They have abused the good treatment Hindus have given,
correct !! Well spoken ...
The Contrarian
London, United Kingdom
45/D-80
Jul 16, 2012
06:09 PM
 "The rise of Hindu nationalism in the 1980s-90s also contributed to the marginalisation of the community, and not just in socio-economic terms—the representation of Muslims among local businessmen and lawyers is on the decline almost everywhere—but also in spatial terms."
Yeah right!!!!!!!!!!!!!!!!!!!! This says all that needs to be said about the quality of this article.
Rakhal
Philadelphia, United States
44/D-77
Jul 16, 2012
05:58 PM
6/D-139 Ganesh Natrajan > Lucknow, Bhopal and Agra are not names with a Muslim origin ... Jaffrelot needs to brush up on his knowledge of Indian city names and their origins.
Well Spotted. Most founded by Muslim rulers end up with "abad" ...
The Contrarian
London, United Kingdom
43/D-44
Jul 16, 2012
11:37 AM
Varun
[Moslems, generally speaking, were favoured under the British…]
After The Mutiny I can see how that would be a logical move.
[as a counterweight to the growing anti-imperialism and independence movement]
Of course. In fact it was the Hindu Mahasabha who agitated for and won India’s independence from the British, not the Indian National Congress and the Muslim League. I don’t understand how the history books have gotten it so wrong. ??
Kamaal ki baath hai. I learn a lot from comments on Outlook.
 
Zafar
Sydney, Australia
42/D-42
Jul 16, 2012
11:31 AM
Ramki
Putting aside your defensiveness re JNU (why? What have they done to you?)…
[Muslims (as a large community with 200 million followers) are far more urbanised than Hindus.]
Correct.
What does this mean is this - The Development paradigm that the Nehru-Indira-Rajiv-Sonia dynasty and their camp followers have adopted seem to have completely neglected the need for urban renewal and that, more than any evil RSS/BJP is responsible for the relative poverty among Indians.]
Correct
[…the way to improve the lot of Indian Muslims is to encourage private informal sector,encourage the petty trade, encourage urban renewal of inner cities and spending more on urban infrastructure and doing everything to prepare India for more urbanisation.]
Again, correct. (And correct for all Indians, not just for Indian Muslims.)
[Now, did India in last 65 years - ruled mostly by Congress do any of these? Answer is no.]
So why isn’t this quite urban community (Indian Muslims) of artisans and petty businessmen voting for alternatives to the Congress? I think you’ll find that quite often they do vote for alternatives – just not in great numbers for the BJP and its buddies.
Why is this so?
You listed some problems – you need to ask did BJP ruled states address them. Did they invest in inner cities, including Muslim dominated areas? Did they encourage urban renewal? Did they create a good business climate where ALL investors and ALL business people were treated fairly, where security was extended to ALL, where property rights were respected, and where fair compensation was paid to those who were displaced or disadvantaged by no fault of their own? Where there was no corruption?
Take poster-child Gujarat, ruled by the BJP since 1995 (almost twenty years).
Has the BJP in Gujarat invested in Muslim dominated urban areas like Juhapura, or have they systematically not invested in these areas?
Are Muslim businesses as safe as Hindu businesses in Gujarat? Or are they a little less safe – must they try and placate the Govt to get what everybody else gets automatically by right?
Is the property (and life) of Muslims as respected in Gujarat as the property rights and lives of Hindus? (Note: the many Muslims displaced by the 2002 Pogrom have not only not even now received adequate compensation for their losses, they have not been able to return to their most substantial investment – their homes).
How is this good governance?
See – you can criticise the Congress, and largely I will agree with you. But when you look at results rather than PR the BJP is not that different, and in fact comes with its own additional problems of communal violence and corruption. So instead of asking why the IMs don’t blame Congress Raj for their plight (which they do, going by how they don’t vote for Cong any more) why aren’t you asking why the BJP is failing to get the Muslim Vote?
I have itemised concrete failures of governance – not just symbolic issues like mandirs and masjids etc – why isn’t the BJP doing well enough in these area to win the minority vote? Don’t you think that they should tryu?
Regards
 
Zafar
Sydney, Australia