The Return of Holy Cow!
By Mubasshir Mushtaq
At what point did in Indian history cow become holy to Hindus? The question is obviously rhetorical but needs an honest deliberation. The cow has never been sacred to all Hindus. The view that cow is sacred is merely a sectional Hindu view. It has been a matter of inter-religious debate for decades but one thing is certain: cow slaughter and beef-eating are proven Hindu traditions. Beef used to be served as honour to guests in ancient India. Therefore, the cow became holy at a much later period as part of Hinduism reforms. In traditional or ancient Hinduism, cow has never been sacred.
The month of July can be rightly described as the month of holy cow! It has returned to haunt us in more than one way: Malegaon-Manmad-road cow row was just a flashpoint. The holy cow made a quiet entry from down South in Karnataka assembly. The controversial Karnataka Prevention of Slaughter and Prevention of Cattle Bill, 2010 was passed in the legislative council on July 15 amid protests by the opposition. If the bill becomes a law, it will affect eating habits of many communities, sportspersons, animals in the zoo etc.
The holy cow entered Maharashtra on July 21. We do not know the exact entry point but the holy cow did a road-show on the outskirts of Malegaon before landing in Mantrayla on July 22!
Why did the Opposition protest the passing of the bill in Karnataka assembly? Does the opposition consists of only Muslims?
The sacredness of cow is not a Hindu-Muslim question alone as it has been persistently made out in the media. Karnataka opposition was representing millions of Hindus who still eat beef. Dalits and tribals have always eaten beef as part of ancient Hinduism. A ban in would mean imposition on hundreds of millions of Dalits and tribals. Also, beef is eaten regularly in India’s North-East.
The “Malegaon cow slaughter”, as the mainstream media reported, never took place. Ignorance, as we say in journalism, is bliss. The phrase “Malegaon cow slaughter” is a misnomer. First, the incident did not take place in Malegaon town; eight cows were found dead on Malegaon-Manmad road. By highlighting the word ‘Malegaon’ with the cows, media is playing in the hands of communalists; they want to defame a peace-loving town which did not lose its cool after witnessing two deadly bomb blasts. Media must remember that Malegaon is not a slaughterhouse of all goodness! The word ‘Malegaon’ immediately creates a sensation. Anything sensational in media sells these days.
Second, there was no ‘slaughter’ of the cows; eight cows died because of suffocation and the post-mortem report confirms this. There was no trace of injury or cuts on the body. But not all are convinced. Miscreants belonging to Hindutva brigade are spreading a lie with the help of some pictures. Any sane man would know that body needs to be cut in order to perform autopsy. Veterinary surgeon performed autopsy of the cows. The pictures of cuts borne by the vet’s knife are being circulated over the internet. It is being claimed that cows were indeed ‘slaughtered’! (Hindu Jan Jagruti Samiti is one such website; it puts the number of “slaughtered cows” to 25!) These pictures serve as the propaganda weapon for the right-wing brigade which is consistently becoming violent. Some of the Muslims might interpret the cow incident as part of a “conspiracy” to cause riot. The cow incident does not seem to be part of any conspiracy as of now; it seems more like a co-incidental accident. But people of Malegaon may have reasonable doubts which may or may not be valid. After all, one such ‘conspiracy’ has already taken place in Malegaon in 1984. A Hindu deity was garlanded with a bone-necklace by an RSS activist in order to cause riot. Malegaon could have witnessed a massive riot because the temple of the deity stood next to a mosque. It was the genius of S. M. Mushrif, the then ASP of Malegaon, who unearthed the mystery of bone-necklace and prevented Malegaon from communal frenzy.
The right-wingers are in a mood for mischief. Kesari Chand Mehta, president of Gau-Raksha Samiti spit venom against Muslims on July 22 while presenting a memorandum to the local administration. Muslims must maintain the traditional chain of peace culminated in the aftermath of 2006 and 2008 blasts.
Interestingly, opposition survived the day of July 22 on a lie. A lie can breathe transient life in the lungs of an almost dead opposition but the life of a lie is shorter than a hyphen.
Mother cow, on whose horns universe survives according to Hindu worldview, must be angry over the lie. A slight movement of the horns will send Sena-BJP alliance into deep ravine of eternity.
Sunday, July 25, 2010
Monday, July 12, 2010
Paradise Lost?
Paradise Lost?
By Mubasshir Mushtaq
“How shall I write its praise? As far as the eye could reach flowers of various hue were blooming, and in the midst of flowers and verdure beautiful streams of water were flowing: one might say it was a page that the painter of destiny had drawn with the pencil of creation. The buds of heart break into flower from beholding it.”
(Mughal Emperor Jahangir on seeing Guri valley of Kashmir, Tuzuk-I-Jahangiri, Memoirs of Jahangir)
Peace in Kashmir is a delicate illusion. The placid calm of magnificent Dal Lake in Srinagar can be confused with peace. But Dal Lake has been silent for centuries. So how does one measure peace in the Valley? One need not take a dip in Dal Lake to measure the depth of peace. Peace floats on its surface in Shikaras and houseboats. Floating Shikaras are a sign of peace. The absence of any human activity over Dal is a proof that all is not well in the “earthly paradise”, a phrase uttered by Mughal emperor Jahangir.
The present trouble began on June 5 when Tufail Ahmed, a 17 year old student who passed SSC exam with distinction, was shot in head by security forces while he was playing in Ghani Memorial stadium. This gave rise to protests in northern areas of Kashmir. For the next 14 days, protests and stone-pelting followed. Omar Abdullah government did nothing concrete to contain the situation. The flashpoint came only on June 19, the day this writer landed in Srinagar. Mohammed Rafique Bangroo – a shawl weaver who has lost seven members of his family to security forces – was severely beaten up by CRPF (Central Police Reserve Force) and breathed his last a day later. During his funeral procession on June 20, people shouted anti-India slogans (One of the most famous slogans of the past 60 years is: Huma kya chahate hain?....Azaadi…Azaadi…Allah-o-Akbar). CRPF fired on the funeral procession resulting in the death of Rafique’s cousin, 17-year old Javed Ahmed Malla.
On June 21, CRPF camp was attacked in Sopore by militants of self-proclaimed Jamiatul-Mujahideen in which one CRPF died and a dozen got injured. When people protested on June 25 about the “fake” encounter, CRPF went berserk and killed 17-year old Firdous Ahmed Kakroo, a farmer and 18-year old Shakeel Ahmed, an electrician. 22-year old Bilal Ahmed of Sopore was shot in his throat when he was watching a protest march against rampant killings. More deaths followed in Baramulla, Anantnag and Srinagar.
Where was Omar Abdullah for almost a month?
Omar Abdullah, chief minister of India’s only Muslim-majority state entered into the picture only on June 19. The local media reported that Omar Abdullah was “extremely angry” over the death of Tufail Ahmed. He came down heavily on CRPF officers. Later, he addressed a press conference.
Is this the way to dissuade street anger?
Street anger can only be contained by stepping on the street. Omar Abdullah realised this only on July 5 when he visited Baramulla and patiently listened to peoples’ grievances. Contrast this with the behaviour of his grandfather, the late Anwaar Sheikh Mohammad Abdullah, the lion of Kashmir. On October 4, 1947, addressing Kashmiris, Sheikh Abdullah said Rajas and Nawabs had no right to act on behalf of the people; the people must speak for themselves. Sheikh Abdullah said this as a response to Maharaja Hari Singh’s desire that Kashmir should remain an independent state.
Central government does not seem to have any concrete solution to the present crisis of Kashmir. Deployment of army may bring transient relief but in the long run it will further alienate Kashmiris. A territory cannot be ruled by application of force. As Pandit Kalhana, the first celebrated historian of Kashmir wrote in Rajtarangini:
“Kashmir may be conquered by the force of spiritual merit but never by the force of soldiers.”
Ashoka the Great and his soldiers brought Kashmir under the control of Mauryan Empire and made Srinagar its capital. But it did not last. In fact, spiritual merit of Buddhist missionaries had more impact. Same was the case with arrival of Islam. The message of Hazrat Bulbul Shah and Shaikh Nuruddin had a lasting impact.
Why do Kashmiri Muslims indulge in Kani Jung (stone-pelting)?
If only a stone can change the destiny of nation. A stone is no equivalent to AK-47 which was once a popular form of Kashmiri resistance. Perhaps to a Kashmiri mind stone-pelting is the only way they can draw the world’s attention. A psychologist will term this as a sign of frustration and helplessness.
A thick layer of humiliation has formed over Kashmiri mind. How would one react if forced to prove one’s own identity? In one’s own state? To a Kashmiri, a valid identity card is his passport to nationalism.
Every nook and corner of Kashmir is guarded by CRPF. In the words of Pratap Bhanu Mehta, “I cannot imagine what it is to live like under half a million troops…”
So when will peace return to Kashmir? The last line must be left to M.J. Akbar:
“Kashmir will never be at peace with itself as long as the mazar of Sheikh Mohammad Abdullah needs to be protected with guns.”
By Mubasshir Mushtaq
“How shall I write its praise? As far as the eye could reach flowers of various hue were blooming, and in the midst of flowers and verdure beautiful streams of water were flowing: one might say it was a page that the painter of destiny had drawn with the pencil of creation. The buds of heart break into flower from beholding it.”
(Mughal Emperor Jahangir on seeing Guri valley of Kashmir, Tuzuk-I-Jahangiri, Memoirs of Jahangir)
Peace in Kashmir is a delicate illusion. The placid calm of magnificent Dal Lake in Srinagar can be confused with peace. But Dal Lake has been silent for centuries. So how does one measure peace in the Valley? One need not take a dip in Dal Lake to measure the depth of peace. Peace floats on its surface in Shikaras and houseboats. Floating Shikaras are a sign of peace. The absence of any human activity over Dal is a proof that all is not well in the “earthly paradise”, a phrase uttered by Mughal emperor Jahangir.
The present trouble began on June 5 when Tufail Ahmed, a 17 year old student who passed SSC exam with distinction, was shot in head by security forces while he was playing in Ghani Memorial stadium. This gave rise to protests in northern areas of Kashmir. For the next 14 days, protests and stone-pelting followed. Omar Abdullah government did nothing concrete to contain the situation. The flashpoint came only on June 19, the day this writer landed in Srinagar. Mohammed Rafique Bangroo – a shawl weaver who has lost seven members of his family to security forces – was severely beaten up by CRPF (Central Police Reserve Force) and breathed his last a day later. During his funeral procession on June 20, people shouted anti-India slogans (One of the most famous slogans of the past 60 years is: Huma kya chahate hain?....Azaadi…Azaadi…Allah-o-Akbar). CRPF fired on the funeral procession resulting in the death of Rafique’s cousin, 17-year old Javed Ahmed Malla.
On June 21, CRPF camp was attacked in Sopore by militants of self-proclaimed Jamiatul-Mujahideen in which one CRPF died and a dozen got injured. When people protested on June 25 about the “fake” encounter, CRPF went berserk and killed 17-year old Firdous Ahmed Kakroo, a farmer and 18-year old Shakeel Ahmed, an electrician. 22-year old Bilal Ahmed of Sopore was shot in his throat when he was watching a protest march against rampant killings. More deaths followed in Baramulla, Anantnag and Srinagar.
Where was Omar Abdullah for almost a month?
Omar Abdullah, chief minister of India’s only Muslim-majority state entered into the picture only on June 19. The local media reported that Omar Abdullah was “extremely angry” over the death of Tufail Ahmed. He came down heavily on CRPF officers. Later, he addressed a press conference.
Is this the way to dissuade street anger?
Street anger can only be contained by stepping on the street. Omar Abdullah realised this only on July 5 when he visited Baramulla and patiently listened to peoples’ grievances. Contrast this with the behaviour of his grandfather, the late Anwaar Sheikh Mohammad Abdullah, the lion of Kashmir. On October 4, 1947, addressing Kashmiris, Sheikh Abdullah said Rajas and Nawabs had no right to act on behalf of the people; the people must speak for themselves. Sheikh Abdullah said this as a response to Maharaja Hari Singh’s desire that Kashmir should remain an independent state.
Central government does not seem to have any concrete solution to the present crisis of Kashmir. Deployment of army may bring transient relief but in the long run it will further alienate Kashmiris. A territory cannot be ruled by application of force. As Pandit Kalhana, the first celebrated historian of Kashmir wrote in Rajtarangini:
“Kashmir may be conquered by the force of spiritual merit but never by the force of soldiers.”
Ashoka the Great and his soldiers brought Kashmir under the control of Mauryan Empire and made Srinagar its capital. But it did not last. In fact, spiritual merit of Buddhist missionaries had more impact. Same was the case with arrival of Islam. The message of Hazrat Bulbul Shah and Shaikh Nuruddin had a lasting impact.
Why do Kashmiri Muslims indulge in Kani Jung (stone-pelting)?
If only a stone can change the destiny of nation. A stone is no equivalent to AK-47 which was once a popular form of Kashmiri resistance. Perhaps to a Kashmiri mind stone-pelting is the only way they can draw the world’s attention. A psychologist will term this as a sign of frustration and helplessness.
A thick layer of humiliation has formed over Kashmiri mind. How would one react if forced to prove one’s own identity? In one’s own state? To a Kashmiri, a valid identity card is his passport to nationalism.
Every nook and corner of Kashmir is guarded by CRPF. In the words of Pratap Bhanu Mehta, “I cannot imagine what it is to live like under half a million troops…”
So when will peace return to Kashmir? The last line must be left to M.J. Akbar:
“Kashmir will never be at peace with itself as long as the mazar of Sheikh Mohammad Abdullah needs to be protected with guns.”
Saturday, November 14, 2009
Vande Mataram and Rise of Religiosity
By Mubasshir Mushtaq
Jamiat Ulema has breathed a fresh leash of life into a decaying body called Sangh Parivar. The legitimate and illegitimate babies of the Sangh Parivar, who were on a deathbed, have suddenly discovered the art of resurrection and are on a revival path – thanks to Jamiat’s endorsement of an old fatwa of Darul Uloom Deoband against singing of the controversial song Vande Mataram. It’s akin to activating the dying cells of BJP! One doesn’t intend to question the validity of fatwa since it has already been settled by Darul Uloom. The subsequent endorsement by Jamiat and its timing are questionable since the matter has been decided by Supreme Court and it’s not mandatory. Also the issue of Vande Mataram was not at all being discussed!
Before we discuss the historical significance of Vande Mataram; three important issues must be made clear. First, the song is completely Un-Islamic. One may not agree with the second issue but many Muslims believe that Jamiat has always been the stooge of Congress. And thirdly the sound health of ‘Hindutva forces’ is a pre-requisite condition for the so-called secular parties to entice Muslim community on emotional issues, so that it may forget its legitimate demands and throw them into oblivion. The strengthening of Hindutva forces means that Muslims will be likely to go with the so-called ‘secular’ parties. This creates a conducive environment and greater prospects for secular parties to capture Muslim votes through false slogan of ‘secularism’.
One may recall that a few years ago, it was Arjun Singh, the then HRD Minister, who declared that the centenary of Vande Mataram would be celebrated with its singing in all institutions. Muslims reacted aggressively giving an opportunity to Hindutva forces to spew venom against the community. Arjun Singh later withdrew the circular and emerged a secular figure in the eyes of the Muslims! The purpose, perhaps, was served: to divert community’s attention from its main problems!
The unholy nexus between ‘Hindutva forces’ and the ‘fictitious secularism’ is the most effective instrument since independence to deceive Muslims.
Indian Muslims must understand the fact that Vande Mataram is more than a hundred year old-trap.
The controversial song Vande Mataram occurs in Bankimchandra Chatterjee’s novel Anand Math which was published in 1882. The song was originally written in 1876. Bhavananda, the hero of the novel plans an armed struggle against Muslims of Bengal. While reciting the song, he meets Mahendra. When Mahendra asks the meaning the song, Bhavananda replies, “Our religion is gone, our caste is gone, our honour is gone. Can the Hindus preserve their Hinduism unless these drunken Nereys (a term of contempt for Muslims) are driven away?” When Mahendra is not convinced, he is taken to temple and shown four-armed Vishu, with two decapitated and bloody heads in front. The priest tells Mahendra, “She is the Mother. We are her children Say ‘Bande Mataram’. The same procedure is repeated at the temple of Kali and Durga. Others have been portrayed as saying, “Will the day come when we shall break mosques and build temples on their sites”? The land of Bengal has been identified with a Hindu deity. Therefore, it is safe to conclude that Vande Mataram is a religious homage rather than national tribute to ‘Mother India.’
Nirad C. Chaudhuri describes the times in which the song was written. “The historical romances of Bankim Chatterjee and Ramesh Chandra Dutt glorified Hindu rebellion against Muslim rule and showed the Muslims in a correspondingly poor light. Chatterjee was positively and fiercely anti-Muslim. We were eager readers of these romances and we readily absorbed their spirit.”
Congress Working Committee which met on October 26, 1937 decided that the first two stanzas out of five will be sung (The last three stanzas have got religious connotation and therefore considered controversial). The first two stanzas began to be sung in some provinces and gradually it became associated with India’s freedom struggle. Commenting on this noted jurist and writer A.G. Noorani wrote in 1999, “’National’ songs do not need political surgery; the songs which do, do not win national acceptance.”
A.G. Noorani has termed Vande Mataram as “unconstitutional” citing Article 28 (1) and (3) of the Constitution which read:
(1) No religious instruction shall be provided in any educational institution wholly maintained out of state funds.
(3) No person attending any educational institution recognised by the State or receiving aid out of State funds shall be required to take part in any religious instruction that may be imparted in such institution or to attend any religious worship that may be conducted in such institution or in any premises attached thereto unless such person or, if such person is a minor, his guardian has given his consent thereto.
Should a particular religion play any role in a secular democracy like India? The question is obviously rhetorical. The deadly mixture of majority religion with India’s democratic framework has acquired frightening proportions.
Why do public servants break coconuts inaugurating new buildings? Why are religious mantras recited in the presence of bearers of public office? Why do judges invoke goddess Saraswati inaugurating a new court building? What has goddess Saraswati’s picture got to do with Indian judiciary? All this has happened recently at the inauguration of new court building in Malegaon in the presence of Chief Justice of Bombay High Court.
All this injures the spirit of world’s longest Constitution whose preamble contains words “sovereign socialist secular democratic republic.” It is the duty of judiciary and law enforcement agencies to check potent mixture of religion and public life.
Since singing Vande Mataram is not compulsory, Supreme Court must take suo moto cognizance of Bal Thackeray’s utterance that those who refuse to sing it, their tongues must be chopped off. Thackeray’s statement amounts to contempt of court. KG Balakrishanan, Chief Justice of India, must intervene to reassure that India does not believe and practice jungle law.
By Mubasshir Mushtaq
Jamiat Ulema has breathed a fresh leash of life into a decaying body called Sangh Parivar. The legitimate and illegitimate babies of the Sangh Parivar, who were on a deathbed, have suddenly discovered the art of resurrection and are on a revival path – thanks to Jamiat’s endorsement of an old fatwa of Darul Uloom Deoband against singing of the controversial song Vande Mataram. It’s akin to activating the dying cells of BJP! One doesn’t intend to question the validity of fatwa since it has already been settled by Darul Uloom. The subsequent endorsement by Jamiat and its timing are questionable since the matter has been decided by Supreme Court and it’s not mandatory. Also the issue of Vande Mataram was not at all being discussed!
Before we discuss the historical significance of Vande Mataram; three important issues must be made clear. First, the song is completely Un-Islamic. One may not agree with the second issue but many Muslims believe that Jamiat has always been the stooge of Congress. And thirdly the sound health of ‘Hindutva forces’ is a pre-requisite condition for the so-called secular parties to entice Muslim community on emotional issues, so that it may forget its legitimate demands and throw them into oblivion. The strengthening of Hindutva forces means that Muslims will be likely to go with the so-called ‘secular’ parties. This creates a conducive environment and greater prospects for secular parties to capture Muslim votes through false slogan of ‘secularism’.
One may recall that a few years ago, it was Arjun Singh, the then HRD Minister, who declared that the centenary of Vande Mataram would be celebrated with its singing in all institutions. Muslims reacted aggressively giving an opportunity to Hindutva forces to spew venom against the community. Arjun Singh later withdrew the circular and emerged a secular figure in the eyes of the Muslims! The purpose, perhaps, was served: to divert community’s attention from its main problems!
The unholy nexus between ‘Hindutva forces’ and the ‘fictitious secularism’ is the most effective instrument since independence to deceive Muslims.
Indian Muslims must understand the fact that Vande Mataram is more than a hundred year old-trap.
The controversial song Vande Mataram occurs in Bankimchandra Chatterjee’s novel Anand Math which was published in 1882. The song was originally written in 1876. Bhavananda, the hero of the novel plans an armed struggle against Muslims of Bengal. While reciting the song, he meets Mahendra. When Mahendra asks the meaning the song, Bhavananda replies, “Our religion is gone, our caste is gone, our honour is gone. Can the Hindus preserve their Hinduism unless these drunken Nereys (a term of contempt for Muslims) are driven away?” When Mahendra is not convinced, he is taken to temple and shown four-armed Vishu, with two decapitated and bloody heads in front. The priest tells Mahendra, “She is the Mother. We are her children Say ‘Bande Mataram’. The same procedure is repeated at the temple of Kali and Durga. Others have been portrayed as saying, “Will the day come when we shall break mosques and build temples on their sites”? The land of Bengal has been identified with a Hindu deity. Therefore, it is safe to conclude that Vande Mataram is a religious homage rather than national tribute to ‘Mother India.’
Nirad C. Chaudhuri describes the times in which the song was written. “The historical romances of Bankim Chatterjee and Ramesh Chandra Dutt glorified Hindu rebellion against Muslim rule and showed the Muslims in a correspondingly poor light. Chatterjee was positively and fiercely anti-Muslim. We were eager readers of these romances and we readily absorbed their spirit.”
Congress Working Committee which met on October 26, 1937 decided that the first two stanzas out of five will be sung (The last three stanzas have got religious connotation and therefore considered controversial). The first two stanzas began to be sung in some provinces and gradually it became associated with India’s freedom struggle. Commenting on this noted jurist and writer A.G. Noorani wrote in 1999, “’National’ songs do not need political surgery; the songs which do, do not win national acceptance.”
A.G. Noorani has termed Vande Mataram as “unconstitutional” citing Article 28 (1) and (3) of the Constitution which read:
(1) No religious instruction shall be provided in any educational institution wholly maintained out of state funds.
(3) No person attending any educational institution recognised by the State or receiving aid out of State funds shall be required to take part in any religious instruction that may be imparted in such institution or to attend any religious worship that may be conducted in such institution or in any premises attached thereto unless such person or, if such person is a minor, his guardian has given his consent thereto.
Should a particular religion play any role in a secular democracy like India? The question is obviously rhetorical. The deadly mixture of majority religion with India’s democratic framework has acquired frightening proportions.
Why do public servants break coconuts inaugurating new buildings? Why are religious mantras recited in the presence of bearers of public office? Why do judges invoke goddess Saraswati inaugurating a new court building? What has goddess Saraswati’s picture got to do with Indian judiciary? All this has happened recently at the inauguration of new court building in Malegaon in the presence of Chief Justice of Bombay High Court.
All this injures the spirit of world’s longest Constitution whose preamble contains words “sovereign socialist secular democratic republic.” It is the duty of judiciary and law enforcement agencies to check potent mixture of religion and public life.
Since singing Vande Mataram is not compulsory, Supreme Court must take suo moto cognizance of Bal Thackeray’s utterance that those who refuse to sing it, their tongues must be chopped off. Thackeray’s statement amounts to contempt of court. KG Balakrishanan, Chief Justice of India, must intervene to reassure that India does not believe and practice jungle law.
Monday, November 2, 2009
Crime: the Swine flu of politics
Crime: the Swine flu of politics
By Mubasshir Mustaq
Now that the electoral dust has settled down in Maharashtra, its time we carefully studied each of our representatives with a magnifying glass of honesty. Each one of them is our elected representative and therefore in a democratic parlance our mirror-image. The image which emerges is a collective reflection of us, the voters. It may be beautiful, ugly, twisted and in some cases a camouflage to delude ordinary individuals but nobody can deny the fact that we, the voters, are responsible for that image. Narendra Modi has presided over the genocide of innocent Muslims in Gujarat but he remains a democratic symbol and representative and therefore a mirror-image of Gujaratis. This paradox of democracy is like a bitter pill which each one of us has to swallow it.
We must have celebrated the hat-trick of “clean” and “secular” Congress-NCP alliance. Many of us would have been relieved that voters rejected “communal” and “filthy” saffron brigade. But there is one factor which cuts through all party lines – criminal record of elected members of legislative assembly. Not many would have noted this phenomenon. And those who are aware of this societal reality may not care about it. Or perhaps it makes little difference in their lives.
According to the data compiled by National Election Watch, an NGO working for electoral reforms, Maharashtra leads the list of largest number of legislators with criminal cases pending against them followed by Haryana and Arunachal Pradesh. Out of 288, 143 MLAs have a criminal background or some criminal case is pending against them. Almost half of our representatives come from a criminal background or done some nefarious activity which entitled them to enroll themselves in the muster roll reserved for criminals. The magical figure of 145 is required to form government in Maharashtra. What will happen if all the MLAs with criminal cases pending against them come together to cobble up an alliance and manage to get support of two more MLAs? Will Maharashtra government be led by criminal-like-creatures? This assumption should never come true but the number of 143 is a collective blot on our conscience. It’s a blot on the very idea of democracy because there is no law in India which bars persons with criminal cases from contesting elections. This democratic flaw has enabled some criminals win an election right from inside the jail!
Shiv Sena has 31 MLAs with criminal cases pending against them, the highest from a single party. Congress and BJP are on the second position with 26 MLAs each. NCP is ranked third with 24 MLAs. Then there are 36 successful candidates who are either independents or from other regional parties and have criminal cases pending against them, according to National Election Watch data.
India’s democratic framework is such that crime and politics have always been intertwined. Money and muscle power are supposed to be the first steps in climbing up the political ladder. This political trend does not necessarily apply to all because this election has produced the candidates who have won against the might of money and muscle power. But there can be no denying that fact that use of money and muscle power lead to criminal cases.
The 143 tainted MLAs are dirtying Maharashtra’s political pond. Each one of us is responsible for this criminal contamination. Each one of us is guilty for injecting the criminal blood which is polluting the entire Maharashtra. Each one of us owes a responsibility to wipe out this swine flu which is slowly eating us without our realisation.
Perhaps judiciary can play an important role in the operation cleanup. If not, we can’t expect much from our legislators! Legislators of all hues – green, red and saffron – will come together to save themselves! Therefore, a people’s movement seems to be the last and the most practical option.
Is Mr. Ashok Chavan listening?
By Mubasshir Mustaq
Now that the electoral dust has settled down in Maharashtra, its time we carefully studied each of our representatives with a magnifying glass of honesty. Each one of them is our elected representative and therefore in a democratic parlance our mirror-image. The image which emerges is a collective reflection of us, the voters. It may be beautiful, ugly, twisted and in some cases a camouflage to delude ordinary individuals but nobody can deny the fact that we, the voters, are responsible for that image. Narendra Modi has presided over the genocide of innocent Muslims in Gujarat but he remains a democratic symbol and representative and therefore a mirror-image of Gujaratis. This paradox of democracy is like a bitter pill which each one of us has to swallow it.
We must have celebrated the hat-trick of “clean” and “secular” Congress-NCP alliance. Many of us would have been relieved that voters rejected “communal” and “filthy” saffron brigade. But there is one factor which cuts through all party lines – criminal record of elected members of legislative assembly. Not many would have noted this phenomenon. And those who are aware of this societal reality may not care about it. Or perhaps it makes little difference in their lives.
According to the data compiled by National Election Watch, an NGO working for electoral reforms, Maharashtra leads the list of largest number of legislators with criminal cases pending against them followed by Haryana and Arunachal Pradesh. Out of 288, 143 MLAs have a criminal background or some criminal case is pending against them. Almost half of our representatives come from a criminal background or done some nefarious activity which entitled them to enroll themselves in the muster roll reserved for criminals. The magical figure of 145 is required to form government in Maharashtra. What will happen if all the MLAs with criminal cases pending against them come together to cobble up an alliance and manage to get support of two more MLAs? Will Maharashtra government be led by criminal-like-creatures? This assumption should never come true but the number of 143 is a collective blot on our conscience. It’s a blot on the very idea of democracy because there is no law in India which bars persons with criminal cases from contesting elections. This democratic flaw has enabled some criminals win an election right from inside the jail!
Shiv Sena has 31 MLAs with criminal cases pending against them, the highest from a single party. Congress and BJP are on the second position with 26 MLAs each. NCP is ranked third with 24 MLAs. Then there are 36 successful candidates who are either independents or from other regional parties and have criminal cases pending against them, according to National Election Watch data.
India’s democratic framework is such that crime and politics have always been intertwined. Money and muscle power are supposed to be the first steps in climbing up the political ladder. This political trend does not necessarily apply to all because this election has produced the candidates who have won against the might of money and muscle power. But there can be no denying that fact that use of money and muscle power lead to criminal cases.
The 143 tainted MLAs are dirtying Maharashtra’s political pond. Each one of us is responsible for this criminal contamination. Each one of us is guilty for injecting the criminal blood which is polluting the entire Maharashtra. Each one of us owes a responsibility to wipe out this swine flu which is slowly eating us without our realisation.
Perhaps judiciary can play an important role in the operation cleanup. If not, we can’t expect much from our legislators! Legislators of all hues – green, red and saffron – will come together to save themselves! Therefore, a people’s movement seems to be the last and the most practical option.
Is Mr. Ashok Chavan listening?
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