How anti-hindu people spread lies..about hindus and hindu organisations

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>Below, see some excerpts from: > Ethnic Cleansing In Gujarat An Analysis of A

Few Aspects > By Tanika Sarkar > >[Note: When I interviewed Prof. Tanika Sarkar

two years ago, she >said, "Leftists have failed to impress upon ordinary Indians

the >evils of nationalism... this is our great failure."] > > >Also in this

on-line journal see: > > On the Brink of Disaster Liberalisation, deprivation

and >conflicts in South Asia > > Religion and civilisation > By Mushirul Hasan

> > Outsider as Enemy Politics of Rewrting History in India > By KN Panikkar >

> Passing Blame on Godhra Muslims > By David Hardiman > > Censoring nuclear

truths > By MV Ramana > > The No-Exit Society > By Praful Bidwai > > From

software to nowhere > By P Sainath > > In Gujarat, Adolf Catches 'Em in Schools

> By Monobina Gupta > >Ethnic Cleansing In Gujarat >An Analysis of A Few Aspects

>By Tanika Sarkar > > III > > One of the most spectacular forms of sadism in the

> recent events had been the way Muslim female > bodies were made to function in

the drama of > Hindutva terror. There had been earlier > anticipations of that.

The investigations made by the > AIDWA in 1992-93, especially in Surat and

Bhopal, > pointed out several similar features. Women were > "tortured,

molested, raped, and then burnt to > death." Sometimes, their children were

killed before > their eyes. At the same time, more often than not, > such

atrocities were whispered about and not always > confirmed openly. This time,

rape victims as well as > their male relatives have no inhibition about >

reporting rape and sexual torture; the police, > however, do not admit FIRs on

rape, a senior officer > claims that mobs have no time for raping, and that >

Hindus, moreover, do not rape. Fernandes, on the > other hand, says that rape

is so universally > prevalent that Gujarat rapes are not worth talking > about.

So, it has not happened, or it happens > universally; in either case, it cannot

or need not be > mentioned. > > Women have been killed in very large numbers.

At > the mass grave that was dug on 6 March to provide > burial to 96 bodies

from Naroda Patiya, 46 women > were buried. Bilkees Begum from the Godhra

Relief > camp told a tale that seemed to confirm a recurrent > pattern in most

places, according to survivors' > accounts. She was stripped, gang-raped, her

baby > was killed before her, she was then beaten up, then > burnt and left for

dead. For variety's sake, other > women also had acid thrown upon them, and then

> burnt in fires. A women's' fact-finding report sums > up the usual procedure:

" Šrape, gang rape, mass > rape, stripping, insertion of objects into their

body, > molestationŠ a majority of rape victims were burnt > alive. " Before

they were finally killed off, some > were beaten up with rods and pipes for

almost an > hour. Before or after the killing, their vagina would > be sliced,

or would have iron rods pushed inside. > Similarly, their bellies would be cut

open or would > have hard objects inserted into them. A thirteen > year old

girl, Farzana, had a rod pushed into her > stomach, and was then burnt. A

mother reported > that her three year old baby girl was raped and > killed in

front of her, while elsewhere daughters > reported on the rapes of their

mothers, now dead. > Kausar Bano, a young girl from Naroda Patiya was 9 >

month's pregnant. Several eyewitnesses testified > that she was raped,

tortured, her womb was slit > open with a sword to disgorge the foetus which

was > then hacked to pieces and roasted alive with the > mother. > > At

Fatehpura, more than 50 young girls were > paraded naked, and then asked to

urinate. After > they were rescued by a Muslim ambulance service, > they

travelled to the camp without a stitch on them. > Other victims arrived naked

at camps, too, after > acid had been poured upon their clothes, which > they

tore off in agony from their burning and > peeling bodies. > > Medina Mustafa

Ismail Shaikh reported from Kalol > camp: "My daughter was like a flower, still

to > experience lifeŠThe monsters tore my beloved > daughter to pieces..the mob

was saying, cut them to > pieces, leave no evidenceŠ I saw fires being lit. >

After some time, the mob started leaving. And it > became quiet. " > > It

became very quiet, for the voices of children > could not be heard. A very

large number of parents, > especially mothers, had to see their children die in

> excruciating agony before they, too, were tortured > and burnt. At the mass

grave for 96 people, they > buried a six-month old baby. Fatimabibi, who >

secretly came to Delhi to testify to the violence, > kept repeating dementedly:

" Innocent (masoom) > tender babies were crying for water, they filled > them up

with petrol and then lit them up." At > Randhikapur village, a young pregnant

woman first > saw her baby cut to piecs. Then she was raped and > her foetus

was ripped out and killed,. They beat her > up and left her for dead. Four year

old Asif died of > 90% burns after several days' of agony. Before he > died, The

Hindu took a photograph of his bandaged > face, out of which his large,

beautiful, fully aware > eyes were blazing out. > > One can go on narrating the

ways in which babies > and women were tortured and killed, but the point > here

is often the two acts were coupled together. > The pattern of cruelty suggests

three things. One, > the woman's body was a site of almost inexhaustible >

violence, with infinitely plural and innovative forms > of torture. Second,

their sexual and reproductive > organs were attacked with especial savagery.

Third, > their children, born and unborn, shared the attacks > and were killed

before their eyes. > > In readings of community violence, rape is taken to > be

a sign of collective dishonouring. The same > patriarchal order that designates

the female body as > the symbol of lineage and community purity, would >

designate the entire collectivity as impure and > polluted, once the woman is

raped by an outsider. > Rape, in Gujarat violence, obviously performed that >

function. But what, then, is the point of the > elements of excess, the surplus

of cruelty, and its > multifarious forms? We need to remember that the >

Gujarati press invented the murder of 80 Hindu > women on the Sabarmati Express

at Godhra, who > had been raped and had their breasts cut off - a > complete

invention, since even the Gujarat police > denied the story. However, it served

to justify rapes > and mutilations of Muslim women within the > structure of "

action-reaction" discourse. The fact > that revenge went far beyond that is not

surprising > for revenge is not revenge if it does not outstrip the > original

offence.. In Delhi, on 28 February, we heard > RSS boys shouting: Ek Ka badla

Sau me lenge. (We > will avenge one death with a hundred"). > > Beyond Godhra

are the legends that all boys in the > shakhas are bred on: partition time

rapes of Hindu > women, rapes of Hindu queens under Muslim rule, > abductions

of Hindu women all through history by > Muslims. There is also the perpetual

fear of a more > virile Muslim male body that lures away Hindu girls, > a kind

of penis envy and anxiety about emasculation > that can only be overcome by

violent deeds. > Violence, for the Sangh, is maleness. In the 1990s, > when

communal violence had intensified, bangles > were sent to localities where

riots had not taken > place, to taunt Hindu men with effiminacy. At >

Jawaharlal Nehru University, a post- Godhra > procesion of the ABVP chanted: "

Jis Hinduon ka > khoon na khola, woh Hindu nahin, woh hijra hain". > (Those

Hindus whose blood does not boil, are not > Hindus, they are eunuchs'). This

identification > between killing and masculinity, is a strong and > uniquely

Sangh teaching. In the Gujarat violence, > mobs who raped, sometimes came

dressed in khaki > shorts or in saffron underwear, rape being obviously > seen

as a religious duty, a Sangh duty. In times of > violence, Hindu male sexual

organs must function as > instruments of torture. > > There is more to it. For

generations, anxieties had > been whipped up about Muslim fertility rate, of >

their uncontrolled breeding and numerical > outstripping of the Hindu majority.

So coupled with > anxieties of a comparatively less potent Hindu > maleness,

there is a fear of infertile Hindu > femaleness, and a drying up of future

progeny, - the > longstanding image of dying Hindus. This is > counterposed to

that of vigorously self-multiplying > Muslims. > > Fed on such self-invented

self-doubt, Hindu mobs > swooped down upon Muslim women and children > with

multiple but related aims. First, to possess and > dishonour them and their

men, second to taste what > is denied to them and what, according to their >

understanding, explains Muslim virility. Third, to > physically destroy the

vagina and the womb, and, > thereby, to symbolically destroy the sources of >

pleasure, reproduction and nurture for Muslim men, > and for Muslim children.

Then, by beatings, to > punish the fertile female body. Then, physically >

destroying the children, they signified an end to > Muslim growth. Then, by

cutting up the foetus and > burning it, a symbolic destruction of future >

generations, of the very future of Muslims > themselves. The burning of men,

women and > children, as the final move, served multiple > functions: it was to

destroy evidence, it was to make > Muslims vanish, it was also to desecrate

Muslim > deaths by denying them Islamic burial, and forcing a > Hindu cremation

upon them. > > There were, thus, many layers of signification, of > symbolic

meanings that went into the act that were > repeated by different mobs at

different locales, but > on fairly identical lines. They can be aligned to >

Sangh teachings, stereotypes and fantasies. This also > explains why the same

female body was subjected to > a series of sexual humiliation, torture,

mutilation > and obliteration. Conjoined with the bodies of their > children,

they provided a site where the entire > drama of revenge was enacted in its

long and > complicated sequence. > > May, 2002 >---end of excerpt----- >

> > >

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