One-way ticket

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Fri, 1 Mar 2002 07:34:14 -0800

vaidika1008

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[bJP News]: One-way ticketTitle: One-way ticket

Author: Vir Sanghvi

Publication: Hindustan Times

Feb. 28, 2002

There is something profoundly worrying in the response of what might be called

the secular establishment to the massacre in Godhra. Though there is some

dispute over the details, we now know what happened on the railway track. A mob

of 2,000 people stopped the Sabarmati Express shortly after it pulled out of

Godhra station. The train contained several bogeys full of kar sewaks who were

on their way back to Ahmedabad after participating in the Poorna Ahuti Yagya at

Ayodhya.

The mob attacked the train with petrol and acid bombs. According to some

witnesses, explosives were also used. Four bogies were gutted and at least 57

people, including over a dozen children, were burnt alive.

Some versions have it that the kar sewaks shouted anti-Muslim slogans; others

that they taunted and harassed Muslim passengers. According to these versions,

the Muslim passengers got off at Godhra and appealed to members of their

community for help. Others say that the slogans were enough to enrage the local

Muslims and that the attack was revenge.

It will be some time before we can establish the veracity of these versions, but

some things seem clear. There is no suggestion that the kar sewaks started the

violence. The worst that has been said is that they misbehaved with a few

passengers. Equally, it does seem extraordinary that slogans shouted from a

moving train or at a railway platform should have been enough to enrage local

Muslims, enough for 2,000 of them to have quickly assembled at eight in the

morning, having already managed to procure petrol bombs and acid bombs.

Even if you dispute the version of some of the kar sewaks — that the attack was

premeditated and that the mob was ready and waiting — there can be no denying

that what happened was indefensible, unforgivable and impossible to explain

away as a consequence of great provocation.

And yet, this is precisely how the secular establishment has reacted.

Nearly every non-BJP leader who appeared on TV on Wednesday and almost all of

the media have treated the massacre as a response to the Ayodhya movement. This

is fair enough in so far as the victims were kar sewaks.

But almost nobody has bothered to make the obvious follow-up point: this was not

something the kar sewaks brought on themselves. If a trainload of VHP volunteers

had been attacked while returning after the demolition of the Babri masjid in

December 1992, this would still have been wrong, but at least one could have

understood the provocation.

This time, however, there has been no real provocation at all. It is possible

that the VHP may defy the government and the courts and go ahead with the

temple construction eventually. But, as of now, this has not happened. Nor has

there been any real confrontation at Ayodhya — as yet.

And yet, the sub-text to all secular commentary is the same: the kar sewaks had it coming to them.

Basically, they condemn the crime; but blame the victims.

Try and take the incident out of the secular construct that we, in India, have

perfected and see how bizarre such an attitude sounds in other contexts. Did we

say that New York had it coming when the Twin Towers were attacked last year?

Then too, there was enormous resentment among fundamentalist Muslims about

America’s policies, but we didn’t even consider whether this resentment was

justified or not.

Instead we took the line that all sensible people must take: any massacre is bad

and deserves to be condemned.

When Graham Staines and his children were burnt alive, did we say that Christian

missionaries had made themselves unpopular by engaging in conversion and so,

they had it coming? No, of course, we didn’t.

Why then are these poor kar sewaks an exception? Why have we de-humanised them

to the extent that we don’t even see the incident as the human tragedy that it

undoubtedly was and treat it as just another consequence of the VHP’s

fundamentalist policies?

The answer, I suspect, is that we are programmed to see Hindu-Muslim relations

in simplistic terms: Hindus provoke, Muslims suffer.

When this formula does not work —- it is clear now that a well-armed Muslim mob

murdered unarmed Hindus — we simply do not know how to cope. We shy away from

the truth — that some Muslims committed an act that is indefensible — and

resort to blaming the victims.

Of course, there are always ‘rational reasons’ offered for this stand. Muslims

are in a minority and therefore, they deserve special consideration. Muslims

already face discrimination so why make it harder for them? If you report the

truth then you will inflame Hindu sentiments and this would be irresponsible.

And so on.

I know the arguments well because — like most journalists — I have used them

myself. And I still argue that they are often valid and necessary.

But there comes a time when this kind of rigidly ‘secularist’ construct not only

goes too far; it also becomes counter-productive. When everybody can see that a

trainload of Hindus was massacred by a Muslim mob, you gain nothing by blaming

the murders on the VHP or arguing that the dead men and women had it coming to

them.

Not only does this insult the dead (What about the children? Did they also have

it coming?), but it also insults the intelligence of the reader. Even moderate

Hindus, of the sort that loathe the VHP, are appalled by the stories that are

now coming out of Gujarat: stories with uncomfortable reminders of 1947 with

details about how the bogies were first locked from outside and then set on

fire and how the women’s compartment suffered the most damage.

Any media — indeed, any secular establishment — that fails to take into account

the genuine concerns of people risks losing its own credibility. Something like

that happened in the mid-Eighties when an aggressive hard secularism on the part

of the press and government led even moderate Hindus to believe that they had

become second class citizens in their own country. It was this Hindu backlash

that brought the Ayodhya movement — till then a fringe activity — to the

forefront and fuelled the rise of L.K. Advani’s BJP.

My fear is that something similar will happen once again. The VHP will ask the

obvious question of Hindus: why is it a tragedy when Staines is burnt alive and

merely an ‘inevitable political development’ when the same fate befalls 57 kar

sewaks?

Because, as secularists, we can provide no good answer, it is the VHP’s

responses that will be believed. Once again, Hindus will believe that their

suffering is of no consequence and will be tempted to see the building of a

temple at Ayodhya as an expression of Hindu pride in the face of secular

indifference.

But even if this were not to happen, even if there was no danger of a Hindu

backlash, I still think that the secular establishment should pause for

thought.

There is one question we need to ask ourselves: have we become such prisoners of

our own rhetoric that even a horrific massacre becomes nothing more than

occasion for Sangh parivar-bashing?

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