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INTRODUCTION

Hate speech and communal violence are interrelated with each other because

furious hate speeches ultimately caused violence in Ayodhya and other parts of the

country but hate speech is not always related with communalism as hate speech

also play a significant role in violence occurring based on living and workplace.

Communalism is always related with the hate speech but hate speech is not always

related with the communalism. Hate speech is mother of all type of violence.

In this project I am going to discuss the impact of hate speech on the communal

violence occurred in Ayodhya December 6,1992 and also the role of hate speech

in the recent Maharashtra violence where peoples belongs to a particular group

suffer lot of problems because they belong to a particular linguistic community.

COMMUNALISM

A thorough search will reveal that communalism is the word to denote a force

uniting people into a community, as it is used in other parts of the world where

English is a major language. However, in south Asia, it is used to denote aphenomenon where various religious fundamentalists encourage the formation of

groups based on their communities and incite them to violence amongst each other.

In South Asia Communalism is the exploitation of sentiments of a religion-based

community to achieve political power.


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Communalism in India is a term that has now come to refer to the violent

activities coordinated or supported by the fascist governing party, the BJP and its

affiliate wings and groups, in its attempts to break the inter-religious peace of the

Indian polity in order to create a Hindu vote bank.

In India, political parties are generally considered to play an important role in

stimulating, supporting and suppressing communalism. Communalism in India has

come to refer generally to the fundamentalism on the part of orthodox Hindus and

Muslims. Communal strife refers to the conflict between these two groups

Most authors and scholars of the communal politics in India, will agree that it has

its origins in the partition of India. But things have taken a very different turn since

partition in India. There has been a monotonic increase in the barrier between the

Hindu and Muslim communities. What had begun as a by-product of the Britishrule has now become a fixed and extensive feature of the politics of contemporary

India.1

In South Asia, "communalism" is seen as existing primarily between Hindus,Muslims,Sikhs,andChristians.In contemporary India, "communalism" designates

not only the conflicts between extremist religious communities, but also thosebetween people of the same religion but from different regions and states.

Communalism is anti-democratic. It is unimaginable that there can be a democracyin a communal State. So it is not just religious communalism; and demand for

secularism is not only a demand for the unity or harmony among Hindus and

Muslims. It is a much greater problem in the sub-continent; it is much wider as far

as the growth of democratic culture is concerned.

Political parties are generally considered to play an important role in stimulating,supporting and/or suppressing communalism.

1Rafiq Zakaria, Communal rage in secular India, Popular Prakashan, Mumbai, foreword.
http://en.wikipedia.org/wiki/Hindushttp://en.wikipedia.org/wiki/Islam_in_Indiahttp://en.wikipedia.org/wiki/Sikhshttp://en.wikipedia.org/wiki/Christianity_in_Indiahttp://en.wikipedia.org/wiki/Christianity_in_Indiahttp://en.wikipedia.org/wiki/Sikhshttp://en.wikipedia.org/wiki/Islam_in_Indiahttp://en.wikipedia.org/wiki/Hindus


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The birth of communalism in British

India:

People of all religions, castes and linguistic backgrounds inhabited India, since

ages. The cultural and ideological differences seem to have been felt only in the

wake of the British rule.

The reason for the ascent of communal tension during the British rule appears to be

threefold-the divisive policies of the British, the backwardness of the communal

economy and the competitiveness for power.

After the war of 1857, the unity of the Hindu and Muslim communities alarmed theBritish, who then started to pursue their divide and rule policy. At this juncture,

communalism was mainly an upper class feature, since the elite of both

communities competed for important government positions and this led to strained

relations between them. The Muslims, until awakened to the benefits of western

education by Sir Syed Ahmed Khan, regarded the British rule as a disaster. They

therefore lagged behind the Hindus in this respect. Once they became aware of the

importance of loyalty to the Crown, they began to compete for jobs and education.

Thus, there was great opposition by the Muslim elite to the HINDU congress andthe wave of Hindu nationalism.

The Hindu and Muslim masses remained aloof from these controversies and

coexisted without hostilitiesthere was no competition for jobs or political posts

at their level.


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Post independent developments of

communalism in India:

British divided India into Dominion of Pakistan and Union of India before leaving

the country. This was done in accordance with Jinnahs two nation theory. Jinnahs

two nation theory was based on separate countries for Hindus and Muslims.

According to Jinnah interest of Muslim Pakistan should be protected from Hindu

India.

The partition led to violence and riots and millions of Hindus and Muslims

migrated to the country of their choice. Based on 1951 census of displaced persons,7,226,000 Muslims went to Pakistan from India while 7,249,000 Hindus and Sikhs

moved to India from Pakistan immediately after the partition.

Communalism is the main problem of Indian subcontinent since 1947 because

partition of India is done on the basis of religion.

Communalism in British India is a product of power struggle between the religious

elite. After independence sharing of power became an issue for a few years after

independence the Congress was elected to power. Congress leaders like Nehru and

others enjoyed tremendous prestige and people of all castes. However, the political

scenario began to change sharply at the end of sixties. The various castes and

communities began to develop heightened consciousness and began demanding a

greater share of power. Till that time only the upper castes among the Hindus had

all the political or economic benefits so far. Increased participation in political

processes made minorities and lower caste people understand the importance of

their vote and they began to make increased demands, thus changing the dynamics

of political change.

Muslim politics also underwent similar changes. Most of the upper class ashraf

Muslims migrated to Pakistan, leaving behind the artisan class or the ajlaf. This

class grew strong economically, and began to aspire for more political power.

Muslim politics also underwent similar changes. Most of the upper class ashraf

Muslims migrated to Pakistan, leaving behind the artisan class or the ajlaf. This


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Ayodhya Riots

The Babri Mosquewas constructed by order of the first Mughal emperor of India,Babur, in Ayodhya in the 16th century. Before the 1940s, the Mosque was called

Masjid-i Janmasthan ("mosque of the birthplace"). The mosque stood on the

Ramkot ("Rama's fort") hill(Janamsthan "birthplace").

Role of Political Parties in Ayodhya Riots:

In the valance of Ayodhya main role is play by Hindu associations like Vishva

Hindu Parishad, Bajrang Dal ,Shiv Shena and Bhartiya Janta Party main leaders of

temple movement of Ayodhya are Mahant Ram chand Das Paramhans from

Digamber akhada Ashok Shinghal, Praveen togadiya, Acharya Giriraj

Kishore,Uma bharati,Sadhavi Ritambhara ,Mahant avaidh nath,Kalyan Singh,Atal

bihari Vajpayee,Lal Krishan Advani,Murli manohar joshi, Rajmata vijya raje

sindhiya etc. these are the main leaders of temple movement in Ayodhya Mahant

nritya gopal das is the chief of the committee which initiate this temple movementlal krishan advani is another important leader who is the main leader of this

movement because he started rath yatra to bring the awareness about the

movement.


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Role of various leaders in Ayodhya

movement:

Kalyan singh

He is the chief minister of Uttar Pradesh at the time of babri masjid demolition he

is famous for his remarks made by him in the answer of mulayam singh yadav,s

comment on babri issue. During his government Babri masjid was demolished by

the extremist after this he resigned from the post of chief minister and said that

Ram ke naam par ek nahi saikdo satta kurban when he was sent to jail for one

day by the court he said ram ke liye ek din kya poori jindagi bhi jail me gujarne

ko tayar hoon due to his furious speeches he was successful to become again the

chief minister of uttar Pradesh in the year of 1997 he is the person who get the

maximum advantage of the temple movement.

Dr. Murli Manohar joshi

He was the professor of physics in the Allahabad university later he came in the

role of speaker of hardcore Hindutva. He was the chief spokesperson from BJP

during the period of temple movement,on the date of 6 th December he was in

Ayodhya with Advani and he was one of he major speaker after whose speech

public became aggressive and destroy the Babri maajid. Before this he travelled

across india with his Ekta Yatra and try to create a wave of communalism

against Muslims and in the favour of the temple movement.


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Vinay Katiyar

He is the chief coordinator of Bajrang dal and leader of BJP at the time of Babridemolition he is the main person who attract youth towards the temple movement .

He is famous for his unique speaking skills which attract the attention of not only

domestic media but also international media.

Ashok shinghal

He raise the issue of temples at Ayodhya, Kashi and Mathura in the year of 1982

and by this he bring the issue of Hindutva at the centre of the nations politics he

is main person in the Ram janambhumi movement. He is the person who convert

the simple movement of Ramchand paramhans in to the big Ayodhya movement

he bring all the religious leaders at one stage.

Role of hate speech in babri demolition:It is clear that communalism is prevalent in India from centuries. This has taken

millions of lives. When leader of one religion speak wrong about other religion,

then people of other religion to save dignity of their religion starts doing same.

These religious hate speeches are responsible to a extent for violence. But in thisage of globalisation, communalism is used as important key to get power in

government. Political leaders are doing negative politics. Political parties are

provoking people of one community against other. They do this to polarise the

votes. So that people of particular community favour that party to which they think

that it will ensure their security. Many times these parties intentionally create riots


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to create fear among people. These hate speeches have suppressed the real issues

of country. This is affecting the development and economy of country. Example

after Babri mosque demolition, which was done by a religious outfit of a political

party and after that leaders from both the communities gave hatred speech against

each other to mobilise people of each community against other. This leads topolarisation of voters according to their community. Such elections do not show

the true face of democracy. These issues are hindering the growth of good politics,

development of nation and society.

Hate speeches given by various leaders during the period of Ayodhya aandolan

ultimately leads to the event of Babri demolition not only the regional leaders

various national leaders also gave the furious speeches which ultimately leads this

dreadful event. National leaders like Atal bihari Vajpayee and Uma bharati gave

very hate speeches on the Ayodhya issue.

On the day of 5 december Atal bihari Vajpayee gave a speech in the

jhandewala park of Aminabad Lucknow he said that is baar main bhi Ayodhya

jaakar karseva me shaamil hona chahta tha ,lekin party ne mujhe delhi waapas

lotne ka hukum diya hai . sharer se main dilli me rahunga lekin aatma aur maan

Ayodhya me karsevko ke beech hi rahega ramji ne shayad mere liye anya kuch

karya nirdharit kiye hai karshevak kal shaantipoorvak karseva karenge . ab agar

sarkar ne unke baithne ke liye shafai nahi karai hai to jahir hai ki waha saaf safaihogi hi jhad jhankhad hataya jayega patthar aur itt ke tukde bhi hatane padenge

this statement clearly shows that he was trying to say that tomorrow babri

demolition is going to happened and this is pre decided.

Recent events of communalism and hate speechesVarun Gandhi in his election speeches (march 2009) has been pouring vitriol

against minority community. He presented the usual prejudices and biases in a very

hateful manner. He pointed out that arms are being smuggled into ghettoes(i.e.


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Muslim community locality). As far as the issue of communalism is concerned, it

would be surprising to know that the number of people killed in communal

violence in the last 50 years is lesser than the people killed in street crimes in the

city of Detroit alone. Two million people were killed during the Partition violence,

which again is below the five million people involved in separatist movements invarious parts of the country. These statistics reveal that communalism is not as

grave and hopeless a problem as is made out to be.

During the communal riots that rocked the nation in 1992, following the

demolition of the Babri Masjid, a Hindu family gave refuge to an old Muslim man.

The man was provided refuge in the room of their young daughter-in-law. When

the rioters went scouting door-to-door to kill any Muslims they could get hold of,

the host family saved the old mans life by introducing him as their daughter-in-

laws uncle. While this entire drama was unfolding, the son of the house went

missing. Many days later when the riots subsided and the old man rejoined his

family, a prayer was held for the safe return of the son. It was only later that they

came to know that the son who had gone missing was a part of the mob that

destroyed the Babri Masjid. This story reveals two facts: 1) There can be internal

contradictions between the members of a single household on communal issues;

and 2) Common people of both communities have come to each others rescue

during riots. All these prove that communalism is a complex phenomenon and has

many facets.

Position of Communal Violence in India

Communal riots have become the fate of INDIA. And ironically most of the riots

are engineered by those politicians who claim to be most patriotic. Their patriotism

is designed to win power by propagating hate politics against minority

communities.

Every year see its own quota of communal violence in which numerous lives are

lost and hundreds are injured and properties worth crores of rupees are damaged.


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Most of the major states both in north and south are affected by communal

violence. It is in smaller states with small Muslim population like Haryana, Punjab,

Himanchal Pradesh etc., which did not witness incidents of violence.

Hate speeches by regional leadersRaj Thackeray, whose Maharashtra Navanirman Sena has made impressive strides

in a short time after breaking away from the Shiv Sena, by making ill-advised

remarks about North Indians in Mumbai. He has a promising political future. He is

talking about MARATHI MANOOS. According to him North Indians are

snatching the job of Marathi people and also destroying Marathi culture and

tradition.

The notion that any city or part of India belongs only to its natives is

unconstitutional, repugnant and injurious to the ideal of national unity and

integration. From time immemorial, our people have freely moved from one part of

the country to another, believing all of India to be their own. As far as Mumbai is

concerned, although it is the capital of Maharashtra, people from every corner ofthe country have migrated to this city of dreams and opportunities since its

inception. Mumbai is what it is today because of the contribution of diverse

communities inhabiting it. In particular, the two sources of its national and

international profilebusiness and Bollywoodwould be unthinkable without a

grateful recognition of the role of non-Marathi speaking communities. It would be

a great misfortune if Mumbai degenerated into a provincial capital.

Small regional leaders like Raj Thackeray doesnt have any ideology their politics

is totally based upon the hatred they have no issue so they risen up the issue ofregionalism which is not permitted in Indian law, instead of knowing this fact they

come again and again on the same issue of regionalism they tried to build their

politics on the negative basis which is not long-lasting and soon they have to face

consequences of this.


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CONCLUSION

The communal problem is one that has been plaguing Modern Indian polity

since its very inception. The only reason that our society is still vulnerable to

communal forces is because of the lack of secularization of civil society. Themore independent our civil lives become of religious influences, the lesser will

be the communal strife.

An important observation, is that the people are themselves independent of any

communal tendencies, and almost all instances of communal violence have been

politically motivated. The people of India have been time and again subjected to

political propaganda that is communal in nature, and the only real solution to this

problem can be derived from the collective will of the people.

The people of India desire communal harmony, it seems the only thing standing in

the way is the politics surrounding communalism. People can only be swayed by

communal forces for so long, many still hope that Hindu-Muslim unity is not a lost

cause.

Religion is not bad but fundamentalism for religion is bad. Religions were made to

organise the human being and motivate them towards the good path. Religion

should be used in progressive manner. Religion is made to develop morality,behaviour , spirituality, self confidence within a human being. No religion is made

for fight, the inner spirit of each religion is that people should live peacefully.

Religion is the only thing which unite our country from north to south and from

west to east there is no other similarity in India which exist throughout the country

we have different types of culture different languages different food habits except

our religion so we have to use this religion as a binding source and not as the

dividing force we shall have to protect the rights of the minorities and provide

them a safe and fearless society where they have to the equal opportunities to grow

develop and compete with the majority.This is the time when we have to realizw

the real spirit of Indian culture which is sarve bhavantu sukhina, sarve santu

niramaya ,sarve bhadrani pashyantu ma kashchid dukh bhad bhavet when we

follow this spirit of the Indian culture than only we are able to make a good society

where peoples from all religion feel themselves secure..


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BIBLIOGRAPHY

TIMES OF INDIA ( for speeches given above) INDIA TODAY ( for hate speech of Raj Thakrey ) HINDUSTAN TIMES ( impact of such news) humanrights-india.blogspot.com www.wikipedia.in www.milligazette.com www.mightylaws.in
http://www.milligazette.com/http://www.milligazette.com/http://www.mightylaws.in/http://www.mightylaws.in/http://www.milligazette.com/


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DR.RAM MANOHAR LOHIYA NATIONALLAW UNIVERSITY

LUCKNOW

Project: English- IITOPIC : Impact of hate speech on communal

violence

SUBMITTED TO:- SUBMITTED BY:-Mrs. Alka singh ashutosh mani

Ii SemesterB.A.LL.B Hons.)Roll No. 34

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