Human Rights Violation On
Kashmir Pandits
By M.K. Teng
An
undeserved and deep sense of self-righteousness
prevails among the people in
India
in regard to their identification of the
imperatives of their government and society with
human rights. Indeed the entire Indian national
commitment to human rights is pervaded by a false
sense of infallibility about the various forms of
its domestic jurisdical; its structural basis and
functional attributes in respect of human rights.
The insistance of the rootless English speaking
intellectual class of
India
on liberal reformism of the British colonial
tradition as the basis of the nation building
processes of this country, has reduced human
rights to digital symbols, Human rights are an
inseparable part of the nation building process in
the universal sense of the term.
The Indian state has a primitive perspective of
human rights. Its national commitment to the human
rights is fictitious.
The second World War led to the recognition of the
necessity of a new structure of security to save
the world from the scourge of another ideological
war and accepted the responsibility to
re-structure the instruments of national power as
well as international organisations on the
principle of the individual responsibility of man,
to ensure all people, irrespective of nationality,
racial ethnic origin, sex and religion rights
considered to be basic to all human life.
human rights transcend the boundaries of civil
jurisprudence. They have a sanction which goes
beyond the law of the nation and reflects the
fundamental moral commitments of the human
civilisation to equality of man, inviolability of
life, protection against fear and arbitrary
exercise of authority, exploitation,
discrimination on grounds of nationality,
religion, ethnicity, sex and colour. Human rights
have the quality of imperatives which are
recognised by mankind as the guarantees for its
survival. In a world dominated by balances of
power, based upon absolute strike capability,
ideological regimentation for nation, religious
and ethnic precedence, will inevitably lead to
crusade for more disastrous than Second World War.
The Universal Declaration of Human Rights, which
forms the groundwork of the international
jurisdiction of the rights of man, underlines two
fundamental principles.
(a) The Declaration enjoins upon the States to
uphold human rights and protect them, but it
imposes a direct obligation on the individual and
all the organs of the society to honour the rights
envisaged by the Declaration and to desist from
acts which violate them. The obligation to honour
human rights is not limited to the authority of
the State: it extends to all people and all organs
of the society, as well as all inter-state
regimes, and international organisations. The
obligation on the individual is patent and
supersedes the immunities arising out of the
authority of the state.
The Declaration does not underline guarantees
against civil jurisdiction alone. The protection
envisaged by the Declaration imposes a limitation
on the exercise of authority by all regimes,
including instruments of social control, private
citizens, foreign states and international
organisations.
(b) The universal Declaration of Human Rights
signifies the recognition of a jurisdical
organisation of the world community, in which the
equality and dignity of man are acknowledged and
as a consequences, it is accepted that man has a
fundamental right to free movement in search of
truth and the attainment of moral good and justice
besides the right to a dignified life. The
Declaration is not a partial guarantee and it does
not envisage, protection for any specific sections
of the people of the world. The safeguards
envisaged by the human rights are universal and
are available to all people of the world
irrespective of their nationality, the regime by
which they are governed and religion, race and sex
to which they belong.
The Universal Declaration of Human Rights is a
guarantee against all ideological aggrandisement,
regimentation and communal majoritarianism. The
rights envisaged by the Declaration are
irreconcilable to all political, social and
economic regimes which are based upon
discrimination on the basis of ideological
precedence. Fundamental rights, including human
rights, conflict with restricted citizenship and
all forms of religious protectorates.
The Universal Declaration of Human Rights spells
out in thirty sections, the rights of man which
the declaration proclaims are inalienable. The
rights envisaged by the Declaration are not
subject to any limitation of authority, whatever
its source. "The Universal Declaration describes
itself as "a common standard of achievement for
all people and all nations." The Declaration
describes for the first time in the history of
international organisation, a jurisdical sanction,
which is not derived from the authority of the
nation state.
The basic human rights, ensured by the Universal
Declaration include the right to equality of man;
due process of law: freedom of thought expression
assembly and association : freedom of faith, right
to equal participation in government and right to
equal share in social progress. The United Nations
Convenants on Human Rights describe the process,
to ensure people the right to equal share in
social progress.
The War Crimes Tribunals of Neuremburg and the War
Crimes Tribunal of Tokyo, which were constituted
after the war, to try war crimes accepted the
recreation of a jurisdiction, which underlined the
responsibility of the individual as a basis for
the enforcement of rights and which are inherent
in man. Both the Neuremburg Tribunal and the Tokyo
Tribunal laid down the principles and precedents
which recognised the responsibility of the
individuals and all regimes of individuals within
the power-structure of the states or outside the
power-structure of the States.
The Human Rights violations in respect of Kashmiri
Pandits has a longer history than is known. The
whole process of the violation of their human
rights has spread over the last five decades of
the Indian freedom. The first phase of the human
rights violations began with the creation of a
separate jurisdiction in
Jammu and Kashmir,
which confined them to the servitude of a Muslim
state. Article 370 envisaged the exclusion of the
Jammu and Kashmir
state from the constitutional organisation of
India
and its reorganisation into a Muslim state on the
basis of the Muslim majority character of its
population. The political organisation of
Jammu and Kashmir
did not admit of right to equality, right to
liberty and freedom, right to property, right to
freedom of faith and religion and right to due
process of law. The State government was vested
with arbitrary and absolute authority. Even after
the partial application of the Constitution of
India to the State in 1954, the State government
enforced without any limitations the precedence of
the Muslim majority in the State. The Kashmiri
Pandits mainly, were deprived of their basic right
to equality and protection against discrimination
on the basis of faith and religion their right to
property, their right to employment education and
livelihood by devising quota systems fixed in
proportion to the ratio of their population.
The
Indian
State
violated the very spirit of the Universal
Declaration of Human Rights by segregating
Jammu and Kashmir
from the constitutional organisation which it had
adopted and which was based upon a basic structure
of rights including.
1) the right to equality and equality of
opportunity.
2) right to protection against discrimination on
the basis of religion;
3) right to freedom of religion and the
integration of the people of
India
on the basis of the secular equality of the
people of
India
on the basis of the secular equality of the Indian
people;
4) right to property;
5) right to liberty and freedom.
For forty three years of the Indian freedom the
Kashmiri Pandits were deprived by the state of
India
of the rights envisaged by the Universal
Declaration of Human Rights.
The Kashmiri Pandits were left to claim only one
right, The right to life.
In January 1990, the Muslim Jehad proclaimed the
seizure of the only right, they had; their right
to life.
Ladies and Gentlemen; this brings me to the second
phase of the human rights violations of Kashmiri
Pandits.
There is a fateful continuity in the human rights
violations the Kashmiri Pandits have suffered. A
subsidiary civil jurisdiction created by the
Indian
State
in the
Jammu and Kashmir
denied them the rights envisaged by the Universal
Declaration of Human Rights and the Covenants of
Human Rights. The Muslim Jehad which commenced in
1990 and which involved the high technology of
international terrorism, denied them the right to
life, the most fundamental and universal human
right.
(a) Ideological character of international
terrorism is of crucial significance to the whole
jurisdiction structure of Human Rights.
Belief-systems, legitimised by community concerns
or even national consensus do not validate
international terrorism. Terror is not accepted as
a valid and legitimate instrument for the
enforcement of change and wherever belief-systems
are sought to be invoked to rationalise terror,
human rights are directly invaded.
International terrorism involves, military
operations against non-combatant civil population
of a state besides its combatant forces. These
military operations tentamount to the violations
of the laws of war which prohibit military
reprisals against civil populations. The terrorist
violence also amounts to a crime against peace as
all wars of subversion, in persuance of political
objectives violate the charter of the United
Nations. Lastly all terrorist violence is a crime
against humanity. Mass assassination of civil
population, sectarian violence, ethnic cleansing
of groups, communities and minorities, forced
migration torture hostage taking and abduction,
molestation of women, communal violence etc. are
crimes against humanity.
The claim to any immunity available under the
human rights jurisdiction for acts of terrorism,
whatever their ideological motivation of or
objective is untenable because terrorism involves
a military campaign against a civil society, which
has no means to retaliate in combat except through
the instrumentalities of the State. Terrorism
cannot be justified on the grounds of its
political and ideological motivations.
International conventions and treaties, including
the Human Rights Covenants and other agreements do
not recognise terrorism as legitimate political
action on any ideological or value basis.
Terrorism is a negation of life. All value-based
violence, which contravenes generally accepted
norms of social order human behaviour and right to
life and equality of all men violates the rights
of man. Judgements based upon preferences which
violate, life, equality and freedom of the mankind
do not have any revolutionary content. Terrorist
regime have no claim to any immunity available
under civil law or the Universal Declaration of
Human Rights. All political terrorism is organised
crime. There is no freedom which transcends
freedom; there is no liberty which infringes
liberty; there are no rights which violate rights.
Terrorism in
Kashmir
motivated by ideological commitment to a Muslim
Jehad, is a graver violation of human rights. All
crusades are a negation of human rights as all
crusades underline ideological absolutism. The
Universal Declaration of Human Rights was adopted
by the world community to save mankind from the
scourage of the crusades. The second world war was
also a war of the crusades. The Muslim jehad which
seeks a termination of the religious and ethnic
minorities in Jammu and Kashmir and establishment
of the primacy of Islam in the government and the
society of the state contravenes the principle of
equality and due process of law which is the basis
of the Universal Declaration of Human Rights,
Terrorism whatever its ideology and objective, is
a crime against international law a crime against
humanity a crime against the laws of war and a
crime against the Declaration of Human Rights.
The terrorism violence in Jammu and Kashmir
raging for the last fourteen years has led to
severe consequences which are inextricably
interlinked with the violations of human rights.
The patterns of warfare in which terrorism has
manifested itself in the State has several
dimensions some of which are characteristically
original to the violence unleashed by the
terrorist regimes.
First terrorism in
Jammu and Kashmir
is a religious war which is politically committed
to disengage
Jammu and Kashmir
from
India.
Second the Muslim Jehad in Kashmir
has transnational dimensions. The militarization
of the pan-Islamic fundamentalism in
South Asia including
Afghanistan
with its epicenter in
Pakistan
is aimed to force a second partition on
India
and open the way for the eastward expansion of the
Muslim power into the northern
India.
The broad contours of the whole plan of the
religious war envisaged by the Muslim Jehad has
been exposed after 11 September attack on the
United States.
Third the terrorist operations are committed to
the Islamisation of the
Jammu and Kashmir
State.
The Kashmiri Pandits do not accept the
Islamisation of the State and have opposed its
solidly. They have refused to accept the
legitimacy of the Muslim movement for the
establishment of a social and political order
which derives its sanction from the law and
precept of Islam. The Hindus have opposed the
secession of the State from
India
and its unification with
Pakistan.
They have undeviably formed the most stable
support-base for
India
in
Kashmir.
The terrorist regimes unleashed an organised
campaign to exterminate the Kashmiri Pandits and
eliminate the last resistance to the Muslim jehad
in
Kashmir.
The organised Jehadi campaign to bring about the
ethnic extermination of the Kashmiri Pandits was
the gravest violation of their human rights.
The protection of right of life is related to
another set of international sanctions against the
violations of right to life. The sanctions are
embodied in the convention in prevention and
punishment on genocide. Genocide is a crime
against international law.
The convention defines genocide as :
(i) killing members of a community or a group
because of their affiliations;
(ii) causing bodily or mental harm to the members
of a community or a group;
(iii) deliberately inflicting conditions on the
community or the group to bring about its physical
destruction;
(iv) imposing measures to prevent births in the
community or the group;
(v) forcibly transferring children from one group
to another.
The extermination of the Kashmiri Pandits
therefore amounts to genocide. It is generally
accepted by the international community and
recognised by the cannons of International Law
that genocide is the destruction in whole or in
part of a national ethnic religious group.
The genocide of Kashmiri Pandits was carried out
by:
(1) mass massacres of the members of the
community;
(2) brutal torture to achieve the submission of
the Kashmiri Pandits to the terrorist regimes;
(3) deportation by force, fear of death conversion
and criminal assault on women;
(4) destruction of places of worship to demolish
their social identity;
(5) destruction and attachment of their property
and means of livelihood;
(6) forcing exodus on them to bring about their
ethnic cleansing from
Kashmir;
and
(7) declaration of a Jehad or religious war
against them.
The mass attack on Kashmiri Pandits commenced in
January 1990 and by the fall of the year more than
eight hundred of them had been murdered in cold
blood. Most of the victims were innocent people
who lived in poverty and persecution of the Muslim
political organisation of the State. Among the
people killed were men as well as women from all
sections of the Kashmiri Pandit society like
lawyers, political activists, mediamen,
intellectuals, shopkeepers, errand boys and men of
ordinary means.
The terrorist killings were accompanied by torture
unheard of in the annals of human history. The
torture killings tantamount to grave crimes
against all laws and crimes against humanity. In
sheer disregard of the norms of political
behaviour generally recognised by the
international community and embodied in several
International covenants including the Universal
Declaration for Human Rights and resolutions of
the United Nations General assembly; the
terrorists inflicted grievous hurt injury and
torture on hundreds of Kashmiri Pandits.
While the massacre of Kashmiri Pandits was in
progress; the militant regimes mounted pressure to
flush them out of Kashmir.
A widespread and a vicious campaign was unleashed
against them in press and public exhorting them to
quit
Kashmir.
The terrorist regimes accused the Kashmiri Pandits
of having betrayed the cause of the freedom of
Kashmir
of carrying an epionage for the Indian security
forces and causing harm to the interest of Islam
in
Kashmir.
They were warned to leave Kashmir
or face the fate of the traitors and heretics.
The widespread killing of the Kashmiri Pandits,
assault on their women and the fear of conversion
were the main reasons for the exodus of the
Kashmiri Pandits from
Kashmir.
The total breakdown of the law and order machinery
which had already been undermined by pro-Pakistan
agents and secessionist elements spread a sense of
insecurity among them. The insecurity was so
severe that most of the fugitive escaped from
their homes in the dark hours of the night.
The terrorist violence continues to ravage Jammu
and Kashmir. Kashmiri Pandits are still
smouldering in exile. The national response to the
terrorist violence as well as violations of the
human rights of the Kashmiri Pandits have been
pathetically indolent. The
Indian
State
consigned the Kashmiri Pandits to the servitude of
a Muslim state in 1947. That servitude has not
ended. The Indian state allowed the genocide of
Kashmiri Pandits. The genocide still in progress.
The Indian state has an obligation under the
Universal Declaration of Human Rights, the United
Nations Covenants of Human Rights and the
resolutions of the United Nations General assembly
and the Security Council to take effective and
stringent measures against international
terrorism. The measures specifically listed in the
resolution of the general assembly and the
Security Council, include measures to bring about
drastic changes and amendments in Municipal Law
and the security structure to crush terrorism.
These measures include :
(1) harmonisation of domestic legislation with
existing international conventions on terrorism;
(2) prevention of the preparation and organisation
in their territories of acts directed against the
state;
(3) prevention of acts aimed to obstruct the
application of appropriate law enforcement
measures to persons who commit acts of
international terrorism;
(4) modification of penal procedures and
institution of fresh political instruments to
combat terrorism;
(5) withdrawal of amnesty in respect of terrorism.
The
Indian
State
has undertaken none of the measures listed above.
Prevention of Terrorist Activities Act or POTA; is
a freak legislation which does not underline any
harmonisation of Municipal law with the Principles
of International Law. The
Indian
State
is not able to wage war against the Muslim Jehad.
Infact, the Indian state is waging a war against
its own civilisation. Since the Kashmiri Pandits
are a part of the Indian civilisation the
Indian
State
is at war with them as well.
Source: Kashmir
Sentinel
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