Lynching Muslims To Death Has Become A New Normal in India

On August 27, 2024, the lives of two Muslim migrant workers in Haryana’s Charkhi Dadri were forever altered. Sabir, a 26-year-old from West Bengal, was brutally beaten to death, and his companion, 25-year-old Asiruddin from Assam, narrowly survived a similar fate. Their crime? According to their attackers—cow vigilantes—they had allegedly eaten beef. This incident is not an isolated event but part of a troubling trend in India, where cow vigilantism has become a tool for religious persecution, particularly against Muslims. This article will explore the broader implications of this incident, the rise of cow vigilantism, and the socio-political climate that allows such atrocities to occur.

Understanding Cow Vigilantism in India

Cow vigilantism refers to the actions of groups or individuals who take the law into their own hands to protect cows, which are considered sacred by many Hindus. These vigilantes often justify their violent actions by accusing their victims of slaughtering cows or consuming beef—actions that are illegal in many Indian states. However, these accusations are frequently based on little or no evidence and are often used as a pretext for religiously motivated violence, particularly against Muslims and Dalits.

In recent years, cow vigilantism has become more frequent and more violent, resulting in numerous deaths and injuries. The rise of such vigilantism is closely linked to the broader socio-political context in India, where Hindu nationalism has gained significant influence. This has led to an environment where cow vigilantes feel emboldened to act with impunity, often with tacit support from political figures and inadequate response from law enforcement.

The Incident in Charkhi Dadri: A Detailed Account

The tragic incident in Charkhi Dadri, Haryana, is a chilling example of the violence that cow vigilantism can lead to. According to the First Information Report (FIR) filed at the Badhra police station, the incident began when a group of young men approached Sabir and Asiruddin, both ragpickers living in a slum near Badhra village. The vigilantes lured them under the pretext of needing assistance to dispose of scrap metal and asked them to meet at the local bus stand.

Upon their arrival, the cow vigilantes began mercilessly beating the two men. Despite the intervention of passersby, the attackers continued their assault and eventually moved the victims to a different location on their motorcycles, further isolating them from any potential help. The brutality of the attack was such that Sabir was later found dead near a canal in Bhandwa village, while Asiruddin, unconscious and severely injured, was discovered at another site.

The Victims: Lives Shattered by Violence

Sabir and Asiruddin were both migrant laborers who had come to Haryana in search of a better life. Sabir, originally from West Bengal, had been living in the Badhra slum for five years, earning a meager living through rag-picking. He leaves behind a young wife and a two-year-old daughter, who are now left to navigate life without their primary breadwinner. Asiruddin, a 25-year-old from Assam, had similarly relied on rag-picking to support himself. While he survived the attack, the physical and psychological scars will likely haunt him for the rest of his life.

For both men, their status as Muslim migrants made them particularly vulnerable targets for cow vigilantes, who often view such individuals as outsiders or even enemies. The accusation of consuming beef, whether true or not, was enough to seal their fates in the eyes of their attackers.

The Role of Law Enforcement and Government Response

The role of law enforcement in cases of cow vigilantism has often been criticized for being inadequate or biased. In the Charkhi Dadri incident, the FIR filed by SHO Tejpal provided a detailed account of the attack, yet questions remain about the effectiveness of the police response. Superintendent of Police, Ms. Pooja Vashisth, confirmed that the accused were members of a cow vigilante gang and that five individuals had been arrested—Abhishek, Ravinder, Mohit, Kamaljeet, and Sahil, with two of them being juveniles.

However, the larger issue lies in the societal and political environment that allows such vigilante groups to operate with relative impunity. Despite the arrests, there is widespread fear among the local Muslim population that justice will not be fully served and that the perpetrators will eventually be released or receive lenient sentences. This fear is compounded by the broader trend of religious intolerance and the increasing influence of Hindutva ideology, which often views Muslims as a threat to the nation’s Hindu identity.

Political Context: Elections and the Rise of Vigilantism

The timing of the Charkhi Dadri incident is also significant, as it occurred just weeks before the Haryana Assembly polls scheduled for October 1, 2024. Election seasons in India often see a rise in communal tensions, as political parties and their affiliates seek to mobilize voters along religious and ethnic lines. The activities of cow vigilantes and other extremist groups tend to increase during this period, as they capitalize on the heightened communal sentiment to further their agendas.

In the case of Haryana, the influence of Hindutva groups has been particularly pronounced, with cow vigilantes receiving both covert and overt support from political actors. This has created an environment where violence against minorities, particularly Muslims, is not only tolerated but sometimes encouraged as a means of consolidating political power. The result is a vicious cycle where each act of violence further entrenches communal divisions and makes future incidents more likely.

The Broader Implications: A New Normal of Violence

The Charkhi Dadri incident is part of a broader pattern of violence that has become disturbingly normalized in India. The term “new normal” is often used to describe situations that, while initially shocking, become accepted as part of everyday life over time. In this context, the normalization of lynching and other forms of communal violence poses a grave threat to the fabric of Indian society.

The normalization of such violence is facilitated by several factors. First, there is the failure of the justice system to adequately punish perpetrators, which creates a sense of impunity among vigilantes. Second, the spread of communal ideology through political discourse and media channels further inflames tensions and justifies violence against minority groups. Finally, the suppression of dissent, through mechanisms such as the Unlawful Activities (Prevention) Act (UAPA), stifles any efforts to challenge this new normal, as those who speak out risk facing severe legal consequences.

The Human Cost: Communities Living in Fear

The human cost of this violence is immense, particularly for communities that are directly targeted. For Muslim residents in Haryana and other parts of India, the fear of being attacked by cow vigilantes or other extremist groups is a constant reality. Many live in a state of heightened anxiety, knowing that a simple accusation—whether true or false—could lead to their deaths.

In response to this threat, some community members have begun to explore self-defense measures, including applying for gun licenses. While such actions may provide a sense of security, they also reflect the broader failure of the state to protect its citizens and the deepening mistrust between different religious and ethnic groups.

The Role of Media and Public Discourse

The media plays a crucial role in shaping public perceptions of cow vigilantism and communal violence. In many cases, however, media coverage is either biased or insufficient, failing to provide a full and accurate account of events. This can lead to misinformation and further polarize public opinion.

In the Charkhi Dadri case, for example, although there was video evidence of the attack, those who recorded it did not report it to the authorities. This raises important questions about the role of bystanders and the responsibilities of citizens in preventing and responding to such violence.

Moreover, the media’s portrayal of victims and perpetrators often reflects broader societal biases. In many instances, victims are dehumanized or portrayed as criminals, while the actions of vigilantes are either downplayed or justified. This contributes to the normalization of violence and makes it more difficult for victims to receive justice.

The Need for Legal and Social Reforms

Addressing the issue of cow vigilantism requires a multifaceted approach that includes both legal and social reforms. Legally, there is a need for stronger enforcement of existing laws and the creation of new legislation that specifically targets vigilante violence. This should include harsher penalties for those involved in such activities and protections for witnesses and victims who come forward to report crimes.

Socially, there is a need for a broader cultural shift that challenges the normalization of violence and promotes tolerance and respect for all communities. This can be achieved through education, public awareness campaigns, and interfaith dialogues that seek to bridge the divides between different religious and ethnic groups.

The tragic deaths of Sabir and the brutal assault on Asiruddin in Charkhi Dadri are stark reminders of the urgent need to address the growing menace of cow vigilantism in India. As the country approaches a critical juncture in its political and social development, both the government and civil society must take decisive action to prevent further violence and protect the rights of all citizens.

The question remains: Will India continue down the path of increasing communal violence, or will it take the necessary steps to restore justice, peace, and unity? The answer to this question will determine the future of the nation and its ability to uphold the values of democracy, pluralism, and human rights.

As we reflect on the events in Charkhi Dadri, let us remember that true strength lies not in division, but in the ability to come together and stand against injustice, regardless of who the victims are. Only by doing so can we ensure that incidents like this do not become the new normal, but rather a tragic chapter in history that we learn from and move beyond.