Agneepath/Agniveer

By: M S VenkateshwarA retired officer from the Armed Forces of India

The Agneepath scheme announced by the government recently has invited extreme reactions from a section of people, both within the armed forces and outside, with some – from within the forces too – going to the extent of claiming that one of the most dangerous outcomes could be ‘ militarisation of society – an extremely serious charge – when viewed in the context of the number of veterans in society today.

While the senior leadership of the services has become the object of derision and memes, significant blame has been laid at the doorstep of the political dispensation too, on issues concerning the execution and nitty-gritties of implementation, which is beyond their scope.

What is the truth and what should be the way forward ?

A lot of discussion has centered around a narrative already created – as an offshoot of opposition to anything that the government of the day does. The same cynicism applies to military leadership at the higher levels too, with the retired fraternity being fairly unsparing in showing a mirror of ‘ virtuosity ‘, probably forgetting their own recent past in the very same positions of authority. Some comments – in the form of memes – have been downright derogatory and unbecoming of conduct expected from the ‘ services ‘ community.

Policy Making

There has been an attempt at confusing the roles of policy making, and execution. Policy is made by the government and execution is left to the services. The government directive would have been to work out a scheme on the lines of the short service commission for officers, with financial implications being specified, if at all. It is presumed that it would have been a consequence of a study, since policy making does not happen in a vacuum. The nitty-gritties thereafter, would have been left to service HQs, to work out the modalities. Hence, the issues of the rank structure, etc. would have been worked out by the services themselves. To say that government has dictated issues like rank structure is to deliberately muddy the waters !

The difference between policy making and execution/implementation needs to be understood clearly to assign culpability if any. However, from a holistic assessment, it can be safely surmised that the benefits likely to accrue to the individual as well as society make it a win-win for all.

The positives of the policy

At the end of the tenure of four years a few thousand well-trained youth at the peak of fitness – both mental and physical – will be joining the civilian society with no individual family commitments . At the individual level, it will provide them the ability to take risks – which becomes a great handicap a few years down the line – in whichever career option they choose. The liberal options being announced for pursuit of higher education for those who wish to, makes for availability of very promising alternatives to the youth. For the country, there will be a few thousand trained youth – every year – to absorb, and make the best use of. And these are youth who carry no baggage – hierarchical or otherwise – and can be groomed by the organisation they join. It is a given that the organisation will be the gainer since they will have a bunch of dedicated, motivated and most importantly, trained manpower who can be moulded, and entrusted with responsibilities beyond capabilties of normal people, secure in the belief that their integrity would be beyond reproach. And the tenure in the armed forces will be their USP .

Benefits to Society

The fall out of youth with integrity and character joining the work force will not be lost on the rest of the people who come in contact. This will have a ripple effect on the rest of the organisation in terms of efficiency and morale, since this will be an annual feature. It would not be mere hype to predict that a lot of organisations would be waiting to induct these Agniveers , mainly because they are an extremely well trained resource being made available.

Over a period of a few years, the change in society itself will be visible, since the forces have always been considered as a classless – albeit hierarchical – community. The same will rub off at the grass roots of society too, since most of the intake is from the rural areas !

Effects on the Military

The most important effect on the armed forces and hence a huge responsibility will be to ‘ manage change ‘. The arguments being bandied about – about the turnover and short duration of tenure – doesn’t not paint the leadership in a good light. The management of change in the units will rest upon the officers. The ability to extract the best from the men under command does not change, whether they are in permanent service or short service . If the template of the short service commissioned officers be any yardstick, are they – in any way – lacking vis-a-vis the permanent commissioned officers ? If so, the blame has to be taken by the leadership, and the same should be applied here too. There should be no leeway in any aspect of service. There are enough processes to weed out the bad apples by strict punishment being meted out and an example being set.

Today’s youth are growing with technology and are far smarter, if the adage of ‘ every succeeding generation being smarter than the previous one, since our ancestors were apes ‘, holds true. Therefore, the fear of them not being up to the task or being found to be wanting in any way, is unfounded.

Issue of Rank and Dress

This should not even be an issue, since these are mere cosmetics. The authorities – the Service HQs – should and probably would, certainly have the flexibility to change these since these issues are an internal affair, and beyond the scope of the civilian beaurucracy and politicos.

Fear of Militarised Society

Those among the experts – retired, serving or civilians – putting forward this apprehension really need to introspect. It is the kind of charge which points all the fingers at the one pointing it. It is akin to saying that the training in the armed forces churns out criminals ! Nothing can be farther from the truth than this misplaced charge. In all these decades of highly trained men – with huge experience – leaving the forces, the number ‘ turning rogue ‘ has been a statistic that armed forces all over the world have been extremely proud of . To raise such fears is to indulge in runour-mongering to prove a point and ‘ is an insult to the ethos of the armed forces* . However, should it happen, exemplary punishment to the initial cases should settle the issue once and for all. But to use this argument for withdrawing the scheme is to hold the country to ransom. Also, it implies a failure of the forces in training their soldiers, sailors and airmen.

The charge of 75 percent being perceived as rejects does not hold water since it is in nature of service in all military organisations. Even amongst the officer cadre, the steep pyramid ensures that only a miniscule number make it to the top. Those being overlooked is always construed as a limitation of the organisational structure rather than a failure . The same is a part of the formal counseling process, an aspect that needs to be inculcated in this case too. Needless to say, it is extremely important to ensure these kind of negative vibes are avoided at all costs, to avoid a spiral and prevent a culture of despondency at the very beginning . It assumes greater importance in these times of toolkits, which are highly effective in inflaming passions .

Conclusion

For the naysayers and the non-believers, one would only request them to go back in their career and recollect how they felt when they were immediately out of training, and freshly-minted commissioned officers who felt ‘ the world was their oyster ‘ and they owned it , purely on the strength of the confidence in their abilities , arising out of their extremely good training in the forces.

The same privilege should be accorded to the future Agniveers too , rather than make them dependent on doles, in the form of permanent absorption as the only option.

Few Questions over the Beatification of Devasahayam Pillai – aka – Neelakanda Pillai

By: P. Sandeep Kumar, Director CSIS

The catholic church recently declared Devasahayam Pillai, purportedly belonging to the erstwhile kingdom of Travancore, a blessed martyr. The fundamental arguments of the church to declare Pillai as a holy martyr naturally kindle doubts about the validity of their claims.

Prior to the formation of the state of Travancore in 1729, there existed a small kingdom named Venad. It was during the reign of Umayamma Rani, the Queen regent at Venad in 1677-1684, the Dutch established a factory in Kallada in 1682. But the relationship between the Rani and the Dutch was not at all cordial. Hence the Dutch were not even allowed to trade in Venad. Nevertheless, the Dutch secured pepper by offering a bribe to the local people of Venad, says some reports. Interestingly the same Rani allowed the English East India Company to build a fort in Anjuthengu in 1696. In 1729, Anizham Tirunal Marthandavarma became the ruler of Venad, and the state of Travancore was formed. The Dutch adopted a policy of intervention in the internal affairs of Travancore and annoyed King Marthandavarma. Soon the strained relationship between Travancore and the Dutch culminated in a war in 1741. The Travancore forces decisively defeated the Dutch in the battles. In the battle of Colachael, the Travancore forces even captured many Dutch soldiers as prisoners of war. One among them was De Lannoy, a Dutch naval commander. Later, under the influence of Travancore King Marthandavarma, De Lannoy joined Travancore forces and became an important figure in its military history. During his days in the Travancore army, one Neelakanda Pillai acted as the translator for De Lannoy to understand Malayalam.

According to church chronicles, this Neelakanda Pillai was converted and baptised by the Jesuit missionaries as Lasar. But he was later executed by the religiously intolerant Hindu King and his officials after falsely implicating him.  

Religious Tolerance of Travancore Kings and Story of Devasahayam Pillai

According to sources, there was one Neelakanda Pillai in the Travancore army, and he was executed under the charges of treachery. But there is no conclusive evidence to prove that, this Neelakanda Pillai and Lasar or Devasahayam Pillai are the same. Even if these two are the same person, the ground for the execution of Neelakanda Pillai was not religion but treachery. As per the Church narratives, Neelakanda Pillai is identified as Lasar, or later Devasahayam Pillai. The church narratives try to assert that the only reason behind the purported murder of Pillai was his conversion to Christianity. By doing so, the church is trying to undermine the illustrious legacy of Travancore rulers as far as religious tolerance is concerned.

Incidentally, De Lanny was a Christian, and the King had no objection to appointing him to the Travancore army. Further, King Marthandavarma gave total religious freedom to De Lannoy. According to T.K. Velupillai, Kaarthika Thirunaal Rama Varma or Dharma Raja, and The Maharaja of Travancore after Marthandavarma met the expense of building Udayagiri church at the request of De Lannoy and granted a salary of 100 Panams to the Vicar. According to the chronicles, when the capital was shifted from Padmanabhapuram to Thiruvananthapuram in 1795, Margret, wife of De Lannoy, demanded a church. An area in Travancore named Kunnukuzhy was granted to her for the same purpose. Also, the daughter in law of De Lannoy demanded a church be built in Travancore. A place in Pettah was given for the construction of a church. Moreover, the tomb of De Lannoy, his wife and his son are well preserved even today in Udayagiri fort.

The King even made tax exemptions for the lands he gifted to the Church at Varappuzha.There were also Christian populations in Travancore who didn’t face any issues with Marthandavarma. Also, in his letter dated 2nd July 1774, Pope Clement XIV to the Maharaja of Travancore appreciates his kindness towards the members of his church resident in Travancore. His gestures towards the Muslim subjects were also of benevolence, not only to Christians.

From all these incidents and evidence, it is clear that the King had no issues with any other religions or Christianity. He was a person of religious tolerance. In this historical context, it is hard to believe that a king and his kingdom famous for their religious harmony killed Devasahayam Pillai just on the issue of religious conversion.

Interestingly, according to some sources Devasahayam Pillai was captured for the first time for looting money but was released later. He was converted in 1745, and four years after his conversion, i.e., in 1752, he was killed. If at all, Devasahayam Pillai needed to be murdered for conversion, the King would have never waited for these many years to kill him.

According to T.K. Veluppillai in Travancore State Manual, the capital punishment is awarded to crimes for inciting or committing acts of insurrection, pre-meditating or attempting the death of the Raja, Murder and Gang robbery. Moreover, in Travancore, the death penalty was conducted only by hanging. The body was displayed in a public cage and was called Chitravadham, and this practice was named Kazhuvettal. Never in the history of Travancore, there existed the practise of execution by firing, which the church claims that happened to Devasahayam Pillai. Nagam Aiyya in State Manual records that as a palace official, Nilakanda Pillai was detected tampering with political secrets, on the strength of which action must have been taken against him. If he was indeed Devasahayam, Baptism could not have had anything to do with his death. According to A Sreedhara Menon, not even a single case of persecution was recorded in the history of Travancore in the name of religious conversion. On the basis of historical evidence, we can conclude that the story of Devasahayam is nothing but a well-concocted story and a figment of the imagination.

Religious Intolerance of Jesuit Missionaries

Church narratives mention that Devasahayam Pillai was converted and baptised by the Jesuit missionaries. In fact, the Jesuit missionaries are the real force behind the concocted story behind Devasahayam Pillai depicting the Hindus as religiously intolerant. Unfortunately, in a race to prove the Hindus as a religiously intolerant social group, the Jesuits forgot their history of intolerance. A mere glance through the history of the world will give you compelling evidence to reveal the dark side of Jesuit missions. India is a perfect example. The arrival of Jesuits to India was part of a colonising missions. In the initial days they were acting like fifth column of the Portuguese colonisers. The figurehead of Jesuit missionaries in India Francis Xavier, himself is notoriously known for his religious intolerance. During his days in India, he made concerted attempts to destroy and desecrate temples in the name of idolatry, infringing on Hindu religious sentiment. In 1545, Xavier wrote a letter to King John III of Portugal, his sponsor and requested him to establish the House of Inquisition in Goa to torture anyone who refused to convert to Christianity in India. Francis Xavier was a vital cog in the genocide of Goa’n Hindus, which claimed the lives of thousands of innocent people. Further, a large number of Hindus ran away from Goa to free themselves from religious persecution. Not only Hindus but even Buddhist religious institutions were targeted by these Jesuit Christians. The destruction of a Buddhist pagoda in Nagapattinam is a glaring example. It was constructed in 1006 CE during the reign of Rajaraja Chola I and was demolished by the Jesuit Missionaries in 1867. Dilapidated reminiscences of this Pagoda are visible in museums today.   The same Jesuits now depict themselves as victims and the Hindus as intolerant villains. This is nothing but a distortion of historical facts and victim shaming. If they have an iota of intellectual honesty, the Jesuit missionaries should come forward to apologise for their bad deeds during the colonial days and they should also take a vow that they will stay away from molesting the Indian traditions.

Right Word | Faiz: A rabid anti-India fanatic masqueraded as progressive by illiberal Left

Source: FirstPost

  • Author : Arun Anand

A comprehensive look at Faiz Ahmad Faiz’s writings reflects that he was a pro-Pakistan fanatic who pushed for India’s Partition

Faiz Ahmad Faiz (1911-84), a Pakistani poet, has been in the news recently. Some of his poems have been removed from the school textbooks by the apex government body to finalise the school curriculum in the India-National Council of Educational Research and Training (NCERT). For those who don’t know much about him, he has been the poster boy of the ‘illiberal left’ in India. They have projected him as a leading Marxist revolutionary and progressive thinker of the Indian subcontinent.

One of his poems ‘Hum Dekheinge’ has been used as a theme song by the so-called Progressives for decades now. During anti-CAA (Citizenship Amendment Act) agitation, ‘Hum Dekheinge’ had become almost an anthem for the illiberal left. In fact, the same poem is being recited by one of the anti-India characters in the recently released and much talked about movie The Kashmir Files.

In a nutshell, Faiz is the poster boy of self-proclaimed progressives in India. Hence, exclusion of his so-called ‘revolutionary’ poetry from Indian school textbooks attracted sharp reactions from the illiberal left.

The question which we are going to examine today by reviewing his own writings is how progressive was Faiz as a thinker, writer and poet? Or Marxism was just a façade.

Without further delay, let’s get straight to the point.

A comprehensive look at Faiz’s writings reflects that he was a pro-Pakistan fanatic who pushed for the Partition of India. He was an ardent follower and great fan of Mohammad Ali Jinnah and part and parcel of his party Muslim League. Jinnah and his party had led the movement to partition India as millions of Hindus and Sikhs suffered brutal bloodbaths across the country.

Faiz, in fact, not only worked closely with Muslim League leaders towards the partition of India but even after the partition, he was rabidly anti-Indian.

Faiz chose to become Editor-in-Chief of The Pakistan Times, a newspaper started by Muslim League leader Mian Iftikharuddin.

Iftikharuddin was a Punjabi politician who had joined Muslim League after quitting Indian National Congress (INC). Iftikharuddin’s house and other properties were used for training the notorious ‘National Guards’ of the Muslim League who played havoc in the communal riots. Everyone knew this including Faiz but still, he chose to be with Iftikharuddin.

Here are some more interesting details about Mian Iftikharuddin on whose payroll Faiz Ahmad Faiz chose to be till 1951 as Editor-in-Chief of The Pakistan Times.

Iftikharuddin was elected to the Punjab Provincial Assembly in 1946 as a Muslim League member. He was elected the first president of the Punjab Provincial Muslim League after the Independence of Pakistan in 1947. He was also appointed as the Minister for the rehabilitation of refugees in the government of Punjab in Pakistan. Iftikharuddin played an important role in fomenting trouble in Kashmir which led to a genocide of Hindus and Sikhs and a substantial part of Kashmir taken away illegally by Pakistan. India is still trying to get back that part which is known as Pakistan Occupied Jammu and Kashmir(POJK).

Interestingly, the newspaper ‘The Pakistan Times’ started publication on February 4, 1947, around five months before Pakistan came into existence and Faiz was too happy to be its Editor-in-Chief. It was clear he believed in the two-nation theory and that India should be divided on the basis of religion and yet he is touted as a progressive writer and poet by a section of Indians!

Faiz’s editorials: Loved Jinnah, Hated India

Let us take a look at some of his editorials in The Pakistan Times which reveal his deep hatred toward India and his communal approach.

In his editorial of The Pakistan Times dated 15 August 1947 (the original title of the editorial was: ‘August 15’), Faiz wrote, “It is August 15 today. The dawn that brought this day into the world also restored to our people their long-lost freedom. Through many bleak decades of political serfdom, millions of us have waited and hoped for this dawn. It has arrived at last and yet, for us in Punjab, it is not bright with laughter and buoyant with song. It is black with sorrow and red with blood… While, in the West, the new edifice of Pakistan is emerging above its foundations, in the fire-ravaged countryside of the East, the ancient homesteads of our less fortunate brothers are crumbling into ashes: while we are entering into our heritage, they are being turned out of theirs… In Eastern Punjab an undetermined number of Muslim villages have been destroyed, an indefinite number of Muslim men, women and children have been bestially butchered and the killing and destruction, as yet, show no sign of abatement.

“Our unfortunate country has witnessed other tragedies of a similar nature in recent times but a number of crucial factors which operated in Eastern Punjab, did not exist elsewhere…. the Provincial Governor (and) …his administration were duly informed, both through their own resources and through repeated representations made to them by responsible public men, that one community (read ‘Hindu and Sikhs’) was making extensive preparations for organised offence while the community marked out as the victim (read Muslims) was being reduced to utter helplessness through forcible disarming. ….The Sikh leader(s) who went about preaching fire and sword in every hamlet and town were allowed the maximum liberty of action and speech. All the stringent laws banning public meetings, provocative speeches, organisations for violence, etc. suddenly paled into invalidity at the remotest approach of hate-maddened communalists (read Hindus and Sikhs)…..Even though the timing of the tragedy was known well in advance, the civil administration was allowed to go completely partisan precisely at the same juncture and to cap it all the entire”

“Muslim police force stationed in Amritsar was collected and disarmed under false pretences. This last was the most treacherous act of all and its repercussions were frightful and immediate. It is impossible to believe, therefore, that the misfortunes of our brethren in the East were either a visitation of Fate or a calamitous upheaval of unforeseen communal frenzy. It appears to have been, on the other hand, cold-blooded premeditated murder and if the criminals are not made to appear at the bar of justice, they will not escape the bar of history.. We regret to have to soil our pen on this day with this sordid tale but it has to be told and it has not yet concluded.”

“Our brothers in the East are today the subjects of another State. We have no desire to cringe or whine before the new administration that has today taken over and we shall not enjoin this course on our brothers. We may not be able to render them any great material help, although we shall do the best we can, we are fully confident that they will bear up bravely in the ordeal that confronts them and retain their self-respect and their solidarity, however hard these virtues might appear to be in the face of cold, mechanised destruction. …We have to realise, however, that the only real support that we can render to our people outside Pakistan is to make Pakistan so strong and so powerful that all our neighbours are forced to territories. …Our present sorrow is but a passing phase and must not be allowed to damage our national heritage that is permanent and enduring. Let us enter into our heritage, devoutly and thankfully, even though the steps are stained with blood and the threshold washed in tears.”

Faiz’s homage to Jinnah

In what could be termed a hagiography of Jinnah, Faiz wrote an editorial in The Pakistan Times dated 27 December 1947 titled ‘Homage’:

“As we write the Muslims of India and Pakistan are celebrating the birthday of the Quaid-i-Azam. As the man who has propelled, guided and controlled the national policies of nearly a hundred million human souls, the man who has been responsible for the birth of a major state and the liberation of a major nation from economic and political bondage, the Quaid-i-Azam has already passed into history. With the establishment of Pakistan, the mandate entrusted to him by his people may be considered to have been fulfilled and his historical role as the architect of our national State may be said to have reached its glorious consummation. The attainment of this objective demanded a steadiness of vision, fixity of purpose, an amount of unflagging devotion and courage that are rarely found among a people, broken and debased by enslavement and exploitation.”

“The history of nations however is continuum like time, and the culmination of one struggle merely means the commencement of another. The mission of our national leaders, therefore, is far from complete and the national objective we have formally attained still awaits its material content. The future of Indian Muslims who have done as much and suffered far more for Pakistan than we the Muslims of Pakistan have, is still uncertain… We have not yet had a glimpse of the Pakistan of our dreams, for we are still besieged by all the ills that have plagued us in the past and the common man has yet to taste the contentment, physical and spiritual, of a free and prosperous existence. The helmsmen of the nation, therefore, of whom the Quaid-i-Azam is the greatest and the most indefatigable, have far from reached the end of their labours and the future of the nation depends as much on their sagacity today as it has dependent on their industry and devotion in the past.”

Faiz on Baluchistan

It is well-known fact Pakistan had forcibly annexed Baluchistan. Baluchis are fighting for their freedom to date. But Faiz was quick to endorse this illegal occupation of Baluchistan by the Pakistani establishment. In an editorial dated 29 June 1947 titled ‘Baluchistan’ he wrote:

“On June, 30th the representatives of Baluchistan consisting of the Shahi Jirga (excluding the Kalat State nominees) and non-official members of the Quetta Municipality, will be called upon to record their vote in favour of joining either of the Constituent Assemblies. From all indications, public opinion in that Province is overwhelmingly in favour of entering the Pakistan Constituent Assembly. ….It is not only geography but religion and ideology as well, that render Baluchistan’s kinship with Pakistan, all the closer. It is hoped that the Baluch Province will enthusiastically respond to the call of the great leader, who has served it and the rest of Muslim India, for ten years, with wholehearted devotion, singleness of purpose and unrivalled sagacity. There will be efforts maybe some of them determined and even ingenious to disrupt Muslim unity in Baluchistan; but it is for the Baluchis to present a solid, invincible form against all such machinations. The Muslims of Sylhet will also be faced with a similar situation and it goes without saying that they will cast their vote for Muslim solidarity.”

After examining his writings, it is clear that Faiz was not only a fanatic but was also an intellectually dishonest man. He had put on the façade of a Marxist and progressive thinker but his writings reflect his real self. And incidentally, Faiz is no exception! Most of the so-called progressive writers and thinkers have indulged in double-speak. So next time, you hear a ‘revolutionary couplet or a quote by one of them, do dig a little deeper or at least scratch the surface and you would realise: “All that glitters is not gold.”

The writer, an author and columnist, has written several books. Views expressed are personal.

A Rejoinder to Q’s raised on Kashmir Files

There are a number of WA messages doing the rounds, one of which is by Vinta Nanda – A Media Critique. She makes some 11 points but all need not be countered since just 4 of them will show what her whole agenda is. This reply was part of a response on a group, so it would seem verbatim at places.

  1. It has been tried to portray as if all the problems related to Kashmiri pandits exodus and the later genocide began in 1989. This is far from the truth. Many personnel belonging to the army, know that the buildup to an insurgency begins a few years before the actual event happens. 

So what happened since 1984, 

In July 1984, Ghulam Mohammad Shah, ( supported by Indira Gandhi ), replaced his brother-in-law Farooq Abdullah and assumed the role of chief minister after Abdullah was dismissed.  G. M. Shah’s administration, did not have people’s mandate and turned to Islamists and opponents of India, notably Moulvi Iftikhar Ansari & Md Shafi Quereshi & Salafi to gain some legitimacy through religious sentiments. This gave political space to Islamists who previously lost overwhelmingly in the 1983 state elections. In 1986, Shah decided to construct a mosque within the premises of an ancient Hindu temple inside the New Civil Secretariat area in Jammu to be made available to the Muslim employees for Namaz.

 In February 1986, Shah on his return to Kashmir valley retaliated and incited the Kashmiri Muslims by saying Islam Khatre Mein Hey (transl. Islam is in danger). As a result, this led to the 86 Kashmir riots  where Kashmiri Hindus were targeted by the Kashmiri Muslims. Many incidents were reported in various areas where Kashmiri Hindus were killed and their properties and temples damaged or destroyed. The worst hit areas were mainly in South Kashmir & Sopore . In Vanpoh, Lukbhavan, Anantnag, Salar and Fatehpur, Muslim mobs plundered or destroyed the properties and temples of Hindus. An investigation of Anantnag riots revealed that members of the ‘secular parties’ in the state, rather than the Islamists, had played a key role in organising the violence to gain political mileage through religious sentiments. Shah called in the army to curb the violence, but it had little effect. His government was dismissed on 12 March 1986, by the then Governor Jagmohan following communal riots in south Kashmir. This led Jagmohan to rule the state directly. The political fight was hence being portrayed as a conflict between “Hindu” New Delhi (Central Government), and its efforts to impose its will in the state, and “Muslim” Kashmir, represented by political Islamists and clerics. 

The Janata Dal under VP singh was in power between 89- 90 only for 1 year..  To attribute the exodus is VP Singh & not the powers that rule the country & after clearly shows what the agenda is. To exonerate a party which had 3/4th majority between 84 to 89 & then bring the focus on just 89 says a lot.

2. Jagmohan was a BJP leader – Fact : Jagmohan was a governor and not a BJP leader when he served as Governor of JnK . In fact he was Lt Gov of Delhi in 1980 when Indira was the PM. He joined the BJP much later after he fell out with Rajiv Gandhi on the way J&K was begin handled. 

3. . Does anyone ask why Valley with lower population had higher representation in the VIdhan sabha. IN such a scenario, how could any party come to power without any one party of the valley viz PDP or NC. The process of delimitation of J&K has started after the BJP came to power. Isnt it ? 

4. The much misused Article 370 & 35A which was the reason why Scheduled caste Hindus were treated as permanent sweepers & scavengers , which discriminated against women & the reason why J&K was the hub for separatism. It was the BJP lead government at the centre which did away with this. How can we forget that ?  

To attribute political interests to this film is an insult to the Hindus of Kashmir who suffered immensely. 

Bajrang Dal activist murdered over Hijab row in Karnataka; VHP, Assam CM demand ban on PFI

Courtesy: https://myind.net/Home/viewArticle/bajrang-dal-activist-murdered-over-hijab-row-in-karnataka-vhp-assam-cm-demand-ban-on-pfi

A 23-year-old Bajrang Dal activist identified as Harsha has been murdered for opposing the wearing of hijabs in schools and colleges in Karnataka’s Shivamogga, triggering fresh tension over the escalating hijab row. 

The Vishva Hindu Parishad (VHP) on Monday condemned the merciless stabbing of the youth and alleged that this is an outcome of the “poison” that fanatics are spreading in the Muslim community.

Reacting to the killing on Sunday, VHP joint general secretary Surendra Jain alleged that the ‘tukde-tukde’ gang under the leadership of Rahul Gandhi works to spread such poison in the name of Muslim appeasement, and demanded that action be taken against such elements to put a curb on their activities.

He also appealed to the Muslim community to change their leaders and show them their place if they do not want to “go in the direction shown by Jinnah before 1947”.

A total of three persons have been arrested, said state home minister Araga Jnanendra. Police said that technical evidence is being gathered and that they have alerted teams in a few other districts, which are helping in tracing the culprits.

“We will take a call on how to take this forward. It is too early right now,” Jnanendra said, on demands of NIA probe in the murder case coming from many, including Union Minister Shobha Karandlaje.

The miscreants, who came in a car, had chased him and attacked him with lethal weapons and then escaped from the spot. Though Harsha was shifted to the McGann hospital, he succumbed to injuries.

After the murder, thousands of Hindu activists gathered near the McGann hospital and the police had tough time to handle the situation. Incidents of stone pelting reported from Sigehatti area in the district, DIP (East) Tyagarajan and Superintendent of Police (SP) Lakshmi Prasad rushed to the spot to control the situation.

Assam Chief Minister and Bharatiya Janata Party leader Himata Biswa Sarma said that the Popular Front of India (PFI) should be banned. Speaking to the media, Sarma alleged that the organization was involved in subversive activities. Also, in radicalizing people.

“Assam has been demanding a complete ban on PFI for a long time, and we still continue with our demand to the Central government that the PFI should be banned immediately. Not because of what they are doing in the case of hijab, that is a democratic protest, I don’t have any issue. But they are directly involved in subversive activities…they are involved in radicalizing people,” the Assam CM, and BJP leader said, adding that he is sure that at some point, the demand will be considered.