Narendra Modi is roaring to the world that India is a worthy contender on the global scene. India has come to the fore with its massive economy, recent successes at the space front, potential megaproject linking India, the Middle East and Europe via rail and sea, and playing the role of a distanced ally towards to the competing world powers: the U.S. and China.

All eyes were on the G20 summit taking place in New Delhi this year, and Modi surely wanted to make a good impression. Schools and offices were shut, roads were blocked, and street vendors were removed. Even whole slums near the venue were covered in tarpaulin! Ironically, Modi’s speeches repeatedly described India as the world’s largest democracy and the ‘voice of the Global South’.

However, behind this sterilized facade lies discrimination, oppression, and erasure— on brand with the Hindu nationalism fueled by Modi’s Bharatiya Janata Party (BJP). Numerous attacks on minority communities sweep through the country, including demolitions of Muslim houses, mosque and church attacks, grave desecrations and violent killings. Meanwhile, the government takes every step to define India as a Hindu nation.

In this month’s book bundle, we examine how Modi’s India both oppresses and suppresses its minority citizens. Through books that explain the political dynamics in India, the impact of state-sanctioned violence, and the silencing of critical voices, we observe how the world’s largest democracy goes wrong.

In the book Modi’s India: Hindu Nationalism and the Rise of Ethnic Democracy, Christophe Jaffrelot delves into the intricate dynamics of Indian politics over the last two decades, with a particular focus on the rise of Hindu nationalism coupled with national-populism, largely attributed to Narendra Modi’s leadership. This confluence of factors has not only secured Modi’s electoral success, starting in Gujarat and extending to the entire country but has also transformed the very nature of democracy in India.

Jaffrelot’s work spotlights Modi’s ability to captivate a significant portion of the Indian populace by offering promises of development while simultaneously exploiting ethno-religious fault lines within the electorate. This national-populism is marked by Modi’s personalized political style, characterized by direct communication with voters through various channels, effectively saturating the public discourse.

To shed light on the consequences of this political shift, Jaffrelot conducts original interviews across India, revealing a troubling evolution toward what he terms an “ethnic democracy.” In this model, the majority community is equated with the nation, while religious minorities, specifically Muslims and Christians, find themselves relegated to the status of second-class citizens, vulnerable to harassment by ‘vigilante’ groups.

Furthermore, Jaffrelot elucidates how the political landscape in India has developed authoritarian tendencies for various reasons. In its quest for power not only at the national level but also in the states, the government has centralized authority at the expense of federalism, eroding the very institutions that once served as checks and balances, including India’s Supreme Court.

In sum, Modi’s India showcases a government, supported by popular mandate, stifles dissent and grows increasingly intolerant of ethnic and religious minorities. The book provides essential insights into politics, nationalism, and populism in contemporary India.

Christophe Jaffrelot, Modi’s India: Hindu Nationalism and the Rise of Ethnic Democracy (Princeton University Press, 2021) ISBN: 9780691206806, 656 pages

In Composing Violence: The Limits of Exposure and the Making of Minorities, Moyukh Chatterjee examines the haunting memory of the 2002 anti-Muslim violence in Gujarat, India, where armed Hindu mobs unleashed brutal attacks on Muslims in broad daylight, resulting in a staggering death toll that shocked the nation. Chatterjee’s investigation goes beyond the horrific events themselves, aiming to dissect how such highly visible political violence against minority communities serves as a catalyst for profound transformations in the domains of law, public culture, and power dynamics.

Contrary to the expectation that exposing state-sanctioned anti-Muslim violence would lead to its suppression, Chatterjee argues that these incidents actually set the stage for a fundamental shift in India, pushing it toward a Hindu supremacist state. He contends that examining the responses of both the state and civil society to this violence offers crucial insights into the inherent features of modern democracy, where riots and pogroms become tools for molding a society defined by a vulnerable minority and a dominant majority.

Chatterjee’s exploration focuses on multiple facets, including courtroom procedures, police archives, legal activism, and mainstream media coverage. Through this multifaceted approach, he constructs a theory of violence as a form of governance, effectively engineering minority populations.

Composing Violence invites readers to grapple with the profound and unsettling implications of anti-Muslim violence in India. Chatterjee’s meticulous analysis paints a picture of how violence can shape the course of democracy, raising profound questions about the fragility of minority rights and the complex interplay between power and prejudice in contemporary societies.

Moyukh Chatterjee, Composing Violence: The Limits of Exposure and the Making of Minorities (Duke University Press, 2023) ISBN: 978-1-4780-1966-4, 184 pages

What happens to those who dare question the injustices of the Modi regime? The book How Long Can the Moon Be Caged? provides a piercing examination of the authoritarian regime under Narendra Modi in India, where the suppression of critical voices and the silencing of dissent have become central objectives for the ruling BJP party. Their ethno-nationalist aspiration of establishing an exclusively ‘Hindu’ India, involves targeting anyone who dares to voice questions or opposition.

Authors Suchitra Vijayan and Francesca Recchia present a unique perspective highlight the experiences of political prisoners. Their approach combines astute political and legal analysis with firsthand accounts, offering readers an in-depth exploration of the subtle acts of resistance that occur both within and beyond prison walls, involving not only the prisoners themselves but also their families. The narrative unravels a tale of institutional decay and the erosion of fundamental rights.

The book spotlights the stories of those who have been falsely accused of inciting the Bhima Koregaon violence, student leaders who have protested against the discriminatory citizenship law of 2020, and activists associated with the Pinjra Tod movement. By weaving together these voices, How Long Can the Moon Be Caged? celebrates the remarkable bravery, unwavering humanity, and moral integrity of individuals who have been incarcerated for their unwavering solidarity with marginalized and oppressed communities.

In a world where the struggle for dissent and the preservation of civil liberties are ever more vital, this book serves as a powerful testament to the resilience of those who refuse to be silenced, while painting a vivid picture of the ongoing battle for justice and equality in India.

Suchitra Vijayan and Francesca Recchia, How Long Can the Moon Be Caged?: Voices of Indian Political Prisoners (Pluto books, 2023) ISBN 9780745347981, 216 pages

From the War on Terror to the far-right conspiracies, Islamophobia manifests in various forms. In today’s world, systemic Islamophobia continues to cast a long and dark shadow over the lives of Muslims across continents. Rooted in historical and contemporary contexts, this pervasive form of discrimination and prejudice has significant implications for individuals, communities, and societies at large.

Systemic Islamophobia operates within power structures, institutions, and cultural biases, perpetuating inequality, marginalization, and the violation of human rights. Implicitly and explicitly, Islamophobia is reinforced by various layers of society, including governments around the world.

While its manifestations may differ from one region to another, systemic Islamophobia shares commonalities across countries and societies. It operates as a product of historical legacies, geopolitical dynamics, cultural narratives, and power imbalances. It thrives in contexts where Muslims are viewed as the “Other,” perpetuating stereotypes, prejudices, and negative portrayals that undermine their rights, dignity, and societal inclusion.

The impact of systemic Islamophobia is far-reaching. Muslim individuals and communities face challenges in various domains of life, as the titles included in this Bundle will show. They experience heightened surveillance, racial profiling, and discriminatory legislation, hindering the realization of fundamental human rights and the pursuit of justice and equality. Furthermore, the interconnetedness of discrimination makes the issue even more pressing for all.

Recognizing and understanding systemic Islamophobia is essential for dismantling its deeply entrenched structures. It requires comprehensive analysis, dialogue, and collective action which this collection hopes to envoke.

The Rise of Global Islamophobia in the War on Terror: Coloniality, Race, and Islam delves into the complex and far-reaching consequences of the ‘War on Terror’ on global perceptions of Muslims. The book examines the intersection between Islamophobia, and various social, economic, and political factors that have shaped its prevalence.

The authors convincingly argue that the ‘War on Terror’ has not only intensified anti-Muslim racism but has also provided a framework that perpetuates a global Islamophobic narrative. By framing Muslims a perpetual enemy, this conflict has fostered a climate of fear and suspicion, fueling the growth of nativist and populist movements worldwide.

One of the book’s strengths lies in its comprehensive analysis of the different forms and manifestations of Islamophobia. Through an examination of localized histories, conflicts, and contemporary geopolitical realities, the authors map out the intricate ways in which Islamophobia has taken shape across the global North and South. This approach adds depth to the understanding of the diverse factors contributing to the rise of anti-Muslim sentiment.

The book offers a nuanced and comprehensive analysis of the connections between interpersonal and institutional racism. While highlighting the deeply rooted nature of Islamophobia, the book also sheds light on the activism and resistance that have emerged to confront this issue. By featuring narratives of individuals and groups challenging Islamophobia, the authors provide hope and inspiration for those seeking to combat this pervasive form of discrimination.

Naved Bakali and Farid Hafez, The rise of global Islamophobia in the War on Terror: Coloniality, race, and Islam (Manchester University Press 2022) ISBN: 978-1-5261-6175-8, 264 pages

Islamophobia in France: The Construction of the “Muslim Problem” presents a groundbreaking examination of the multifaceted nature of Islamophobia in the country. Authored by Abdellali Hajjat and Marwan Mohammed, the book challenges the prevailing notion that Islamophobia arises solely from individual bias but rather that Islamophobia in France is deeply entrenched within existing structures of power and control.

The book sheds light on pivotal moments in French history that have contributed to the marginalization of Muslim communities. It highlights the 2004 ban on veils in schools, followed by the 2010 legislation that prohibited face-covering clothing in public spaces, primarily targeting women who wear burqas. President Emmanuel Macron’s public statements regarding the hijab’s compatibility with French ideals further illustrate the pervasive Islamophobia within the country. These cultural biases not only perpetuate discriminatory practices but also position the Muslim population as scapegoats for broader issues surrounding immigration in France.

Hajjat and Mohammed go beyond surface-level analysis to uncover the structural dimensions of Islamophobia in France. They argue that French elites strategically employ Islamophobia as a state technology to exert control and contest the presence of specific groups of postcolonial immigrants and their descendants. By exploring the data on Islamophobia and examining its functioning in contemporary French society, the authors paint a comprehensive portrait of the mechanisms through which Islamophobia operates.

Islamophobia in France is an English translation of Abdellali Hajjat and Marwan Mohammed’s Islamophobie: Comment les e´lites franc¸aises fabriquent le “proble`me musulman.” and an essential contribution to the field, providing a nuanced and insightful examination of the systemic nature of Islamophobia and its consequences on Muslim communities in France.

Abdellali Hajjat and Marwan Mohammed, Islamophobia in France: The Construction of the “Muslim Problem” (University of Georgia Press, 2023) ISBN-10 0820363251, 306 pages

In The New Crusades: Islamophobia and the Global War on Muslims Khaled A. Beydoun presents an essential examination of Islamophobia from a legal and ground-up perspective. Drawing on his intellectual prowess and moral imperative, Beydoun presents a compelling analysis of the network of anti-Muslim campaigns unfolding worldwide and offers a comprehensive analysis of how Islamophobia is utilized by both democratic and authoritarian regimes to persecute Muslim populations.

The New Crusades does not shy away from challenging the established narratives. It delves into the role of the War on Terror in fueling and intensifying anti-Muslim campaigns around the world. Beydoun skillfully illustrates how Islamophobia operates as a unifying thread, perpetuating state and social bigotry and igniting hate-mongering from both liberal and right-wing factions. Through trenchant analysis and firsthand accounts from Muslims on the ground, the author brings to light the various manifestations of Islamophobia in Europe, Asia, the Middle East, and beyond.

The book’s global perspective sets it apart, as Beydoun incorporates on-site experiences, interviews, and a diverse range of contexts. This approach enhances the authority of the narrative and makes it accessible and engaging for scholars, students, and the general public.

The New Crusades unravels the distinct systems of demonization and oppression that have emerged across the post-9/11 geopolitical landscape. Whether it is the imposition of hijab bans in France, state-sponsored hate speech and violence in India, or the existence of concentration camps in China, Beydoun examines how Islamophobia operates as a global phenomenon, perpetuating discrimination on multiple fronts.

The book powerfully reveals the unsettling reality that Islamophobia remains one of the few acceptable forms of hate in the world today. By exposing this truth, Beydoun calls attention to the urgent need for collective action against Islamophobia and its far-reaching consequences. By weaving together social science, law, and captivating narratives, the author highlights the pervasive impact of Islamophobia on Muslims across the globe.

Khaled A. Beydoun, The New Crusades: Islamophobia and the Global War on Muslims (University of California Press, 2023) ISBN: 9780520356306, 390 pages

In Fear of a Muslim Planet: Global Islamophobia in the New World Order Arsalan Iftikhar, a renowned American Muslim human rights lawyer, offers a comprehensive exploration of global Islamophobia. The book refers to the chilling reminder of the Christchurch massacre, where a white supremacist perpetrated a horrific act of violence against Muslim worshippers in New Zealand. Iftikhar draws attention to the manifesto left by the attacker, titled “The Great Replacement,” which espoused the belief that Muslims posed a threat and sought to replace white people. This incident serves as a starting point for exploring the dangerous legacy of this theory and its influence on extremist acts.

Iftikhar goes on to emphasize that the victims of the “Great Replacement” theory extend beyond Muslims alone. The tragic attack on the Tree of Life synagogue in Pittsburgh, which targeted Jewish congregants, exemplifies the broader impact of this ideology including the infamous actions of Norwegian terrorist Anders Breivik.. The perpetrator’s anti-Semitic and Islamophobic motivations, fueled by anti-immigration sentiments, underline the interconnected nature of discrimination.

Throughout the book, Iftikhar critiques the presidency of Donald Trump, which he argues has contributed to the exacerbation of Islamophobia in America. He dissects Trump’s anti-Muslim rhetoric and policies, including his claim that “Islam hates us” and his call for a complete ban on Muslims entering the US. Iftikhar contends that Trump’s leadership has fueled the growth of Islamophobia.

The book goes beyond the United States and the Western world to shed light on global Islamophobia. Iftikhar highlights the genocidal levels of Islamophobia in countries like China and Myanmar, where Muslim communities face severe oppression. Additionally, he addresses the European focus on policing Muslim women’s hijab, exposing discriminatory policies that curtail religious freedom.

Arsalan Iftikhar, Fear of a Muslim Planet: Global Islamophobia in the New World Order (Skyhorse Publishing, 2021) ISBN-13 978-1510761872, 288 pages

The Suspect: Counterterrorism, Islam, and the Security State offers a captivating and deeply personal exploration of the impact that two decades of policing and counterterrorism have had on the state of mind of Muslims in Britain. Drawing from his own experiences, author Rizwaan Sabir takes readers on a compelling journey through British counterterrorism practices and the pervasive policing of Muslims.

Sabir’s narrative describes his wrongful arrest and detention on suspicion of terrorism. He recounts the distressing process of being unjustly made a target in the “war on terror.” With candor and vivid detail, he outlines the events leading up to his arrest, including being found in possession of the Al-Qaeda Training Manual, which he had downloaded for legitimate postgraduate research purposes. Sabir sheds light on the excruciating experience of being subjected to suspicion and surveillance solely based on his Muslim identity.

Throughout the book, Sabir recounts the harrowing aftermath of his arrest. He vividly describes the relentless monitoring and scrutiny he faced upon release from custody. This included frequent stop-and-search encounters, detentions at the border, surveillance by police and government departments, and an attempt by the UK military to recruit him into their psychological warfare unit. The author’s firsthand account provides a chilling insight into the intrusive and discriminatory practices endured by Muslims in the name of national security.

Sabir argues that the profound harm inflicted on individuals like him is not merely the result of government planning errors but rather a deliberate consequence of employing a counterinsurgency warfare approach to combat terrorism and police Muslim communities. Through his writing, Sabir advocates for and building networks of solidarity and support to challenge the injustices perpetuated by these policies and practices.

The Suspect serves as a powerful call to action, urging readers to recognize and resist the profound injustice faced by Muslims. By sharing his story, Sabir empowers readers to challenge the harmful narratives and practices that perpetuate the policing of Muslims.

Rizwaan Sabir, The Suspect: Counterterrorism, Islam, and the Security State (Pluto Press, 2022) ISBN: 9780745338484, 256 pages

F

or many Indian Muslims, the Gujarat riots are among some of their darkest memories. However, this year, millions of Indian history textbooks will erase the plight endured by Muslims at the hands of Hindu nationalists in 2002.

India’s state-run National Council of Educational Research and Training (NCERT) has prescribed new changes to history textbooks, removing chapters that write about the Gujarat riots.

The removed sections also include the assassination of Mohandas K. Gandhi by Nathuram Godse of the Rashtriya Swayamsevak Sangh (RSS), an Indian right-wing, Hindu nationalist volunteer paramilitary organization. Paragraphs on the ban on the RSS after the assassination of Gandhi have also been removed from textbooks.

The RSS shares ideological links with the ruling Bharatiya Janata Party (BJP) of Indian Prime Minister Narendra Modi.

The changes will apply to thousands of Central Board of Secondary Education (CBSE) schools following the NCERT syllabus.

With tens of millions of students, more than 24,000 schools are affiliated with India’s CBSE and use NCERT textbooks. In addition, around 240 CBSE-affiliated schools operate in 26 countries across the world.

Erasing “Muslim history”

Among the deleted sections is an entire chapter on Mughal rulers, whom Hindu nationalists have often addressed as Muslim oppressors.

Mughals and other Muslim dynasties ruled many parts of India for hundreds of years and have made significant contributions to the country’s rich culture.

BJP leader Kapil Mishra applauded the changes calling it “a great decision to remove the false history of Mughals.” He added, “Thieves, pickpockets and two-penny road raiders were called the Mughal Sultanate and the emperor of India. Akbar, Babar, Shahjahan, Aurangzeb are not in the history books, they are in the dustbin.”

In addition, all references to the Gujarat riots that rocked Modi’s state of Gujarat in 2002, leaving 1,000 people dead, mostly Muslims, were omitted from textbooks.

India is home to more than 200 million Muslims, the second-largest religion in the country. In fact, India is the country with the third-largest Muslim population in the world. The Indian government has always been at the center of criticism for pursuing a Hindu nationalist agenda and oppressing the Muslim population.

Since the BJP came to power in 2014, the Indian government has attempted to revise textbooks three times with the previous textbook revisions taking place in 2017 and 2019. Interestingly, in the past, India’s BJP government has also changed Muslim-sounding names of places and cities.

In fact, the BJP has previously expressed its desire to rewrite the country’s history. “It is our responsibility to write our history,” said Indian home affairs minister Amit Shah in a 2019 speech.

Rationalization exercises?

As the chapter deletions got widely criticized, NCERT justified the re-edited books as a “rationalization” project aiming to reduce the curriculum load on students.

“There has been a lot of learning loss due to the COVID pandemic and the students underwent a lot of traumas. To help stressed students, and as a responsibility to society and the nation, it was felt that the content load in textbooks should be reduced,” Dinesh Prasad Saklani, director of the NCERT, told NDTV.

However, many historians and opposition leaders have criticized the NCERT’s deletions and called them an attempt to rewrite history.

A joint statement by more than 250 historians in India read, “The decision of the NCERT is guided by divisive motives. It is a decision which goes against the constitutional ethos and composite culture of the Indian subcontinent. As such, it must be rescinded at the earliest.”

It remains to be seen how omitting key moments in Indian history will distort the understanding of history for younger generations in India and across the world. What is certain, however, is that the weaponization of the past and attempts to change history to build a society that is ideologically compliant with BJP nationalism has become the new reality of Modi’s India.

Four weeks after Amnesty International was forced to halt is operations in India in September 2020, citing the Indian government’s crackdown on civil society, the UK-based human rights organization published a report warning of a coordinated effort to target journalists and activists in India and Kashmir, specifically those critical of Prime Minister Narendra Modi and Bharatiya Janata Party (BJP).

The Indian government “must immediately halt its intensifying suppression of dissent,” said Amnesty International, following a series of counter-terrorism raids on human rights groups and human rights defenders and journalists in Jammu and Kashmir.

Since then, the situation has deteriorated from bad to worse for journalists in both Kashmir and India, culminating with terrorism charges levelled against me and 101 other journalists, lawyers, academics, and human rights defenders in November of last year – for “promoting enmity between religious groups” across social media, an Orwellian way to describe reporting violent attacks committed by right-wing Hindu groups against Muslims in Tripura state in late October.

These criminal charges were filed under the country’s draconian anti-terror law – the Unlawful Activities Prevention Act (UAPA) – a legacy of British colonial rule, prompting a strong rebuke from Reporters Without Borders, which said our “only crimes were to cover the recent attacks against mosques in the North-eastern state of Tripura,” while the Editors Guild of India described the bogus charges as an attempt by the BJP ruled state government to “deflect attention away from its own failure to control majoritarian violence.”

International silence has created space for New Delhi to carry out “counter-terrorism raids” against journalists and editors.

But whereas human rights and civil society groups have been vocal in their condemnation of the Modi regime’s anti-democratic and unconstitutional crackdown on dissent, India’s international allies, particularly Western governments, have been conspicuously silent, showing a willingness to ignore its attacks on free speech and free press in exchange for New Delhi’s unfettered cooperation in the contestation between Washington DC and Beijing for primacy in Indo-Pacific.

This international silence has created space for New Delhi to carry out an ever-increasing number of cynically named “counter-terrorism raids” against journalists and editors, particularly those in Indian administered Kashmir. Notably these raids go unreported in the intimidated and ever-compliant mainstream media ecosystem, which has helped Modi build the most extraordinary personality cult in modern political history,” as noted by former UN under-secretary-general and Congress MP Shashi Tharoor.

If convicted of sedition under the draconian anti-terrorism legislation, known as the Unlawful Activities Prevention Act (UAPA), both Shah and Gul face life imprisonment. It’s for this reason Sanjay Kapoor, head of the Editors Guild of India, accused the government of “stifling” democracy in Kashmir, and for painting journalists as the “enemy of the state.”

Meanwhile, Hindu nationalist leaders who publicly call for a genocide against Muslims and other religious minorities are ignored by security forces and the Indian government. The double standard and motive of the Modi government could not be more obvious.

It must also be noted here that this anti-democratic campaign to intimidate and silence journalists in Kashmir is taking place alongside continued government-controlled communications blackouts and curfews. The Modi government is desperate to deny the international community evidence of its human rights violations in the disputed territory, which have become measurably worse since 2019, the year India revoked Kashmir’s semi-autonomous status, as illustrated in an upward spike in extrajudicial killings.

“Indian authorities appear determined to prevent journalists from doing their jobs,” says Steven Butler, Asia programme coordinator of the U.S.-based Committee to Protect Journalists (CPJ), which partly explains why India has seen its democracy downgraded by 53^rd position on the most recent Democracy Index published by The Economist Intelligence Unit, while falling to 142^nd position out of 180 countries in the 2021 World Press Freedom Index published by Reporters Without Borders.

The Sweden-based V-Dem Institute went even further in its latest report on global democracy in describing India an “electoral autocracy,” and accusing the Modi government of “diminishing freedom of expression, media and civil society” to a point where it’s “as autocratic as Pakistan and worse than its neighbours Bangladesh and Nepal.”

Any number of Indian news media watchers have observed how the country’s mainstream media has essentially functioned as the public relations arm of Modi and BJP, leading many to mock influential television news channels as the “Godi Media,” a pejorative Hindi term that accuses journalists and editors of performing as lapdogs for the Hindu nationalist agenda.

“Perhaps the best example of how journalists have become accustomed to not challenging the government is the fact that Modi failed to hold a single press conference in his first term in office,” says iconic Indian editor and journalist Vir Sanghvi, who also observes how access to the Modi government has become conditional on the journalist’s ideology.

Clearly, the Indian government’s war on the free press and democracy hasn’t gone unnoticed.

The question is what will New Delhi’s democratic allies do about it?

For India’s religious minorities, 2021 has been described a “year of fear” and “annus horribilis,” after the country experienced an unprecedented level of communal violence, but what makes the previous year stand out from others during the Narendra Modi era is the way in which Christians have come under increasing pressure and attack.

While attacks against Muslims have become the norm since 2014, with Hindu nationalist leaders and hate preachers openly urging genocide, as mobs belonging to fringe Hindu organizations, such as Bajrang Dal, hunt and lynch Muslims in the streets – the country’s 25 million Christians had, until now, been spared the worse of what has become a government backed effort to transform India into a Hindu-only nation.

These radicals have deliberately engineered a “hate storm,” and it’s without coincidence that a wave of attacks were carried out against Christians days after Hindutva hate preachers at the Dharma Sansad (Hindu convention) in mid-December vowed to “kill and die” for a Hindu nation, and “be ready to kill and go to jail,” while others urged Indian security forces to mimic the Myanmar military’s crackdown against Rohingya Muslims.

The final month of 2021 saw a spike in violence against Christians and their places of worship, including attacks on churches in Karnataka, a Christian school in Madhya Pradesh, a Jesus statue in Haryana and the disruption of Christian celebrations in Assam and Uttar Pradesh, with Christmas Day witnessing more than a half-dozen hate crime incidents alone.

A total of 486 incidents of violence against Christians in India were recorded in 2021, representing a 75 percent increase on the previous year, with 104 of these attacks occurring in the final two months of the year, according to the United Christian Forum, which called 2021 the “most violent year for Christians in India since 2014.”

While Persecution Relief, a non-profit that tracks violence against Christians, has documented a steady rise in attacks against the religious minority since Modi came to power, climbing 60 percent from 2016 to 2019.

The upward spike during the past year has come largely on the back of Hindu nationalist groups falsely accusing Christians of using Christmas celebrations as a front to lure Hindus into the Christian faith, and then forcibly convert them. The regional general secretary of Hindutva outfit Bajrang Dal in Uttar Pradesh told members, “They [Christians] lure [Hindu] children by making Santa Claus distribute gifts to them and attract them towards Christianity.”

Tejasvi Surya, a BJP member of parliament and card carrying member of Rashtriya Swayamsevak Sangh (RSS), stated demands for Christians to be “brought back” into the Hindu fold, perpetuating the myth India’s religious minorities were duped or forcibly pulled away from the Hindu faith, which signals the government’s support to those who commit violence against Christians and Muslims under the pretence of forced conversions.

In fact, India’s ruling party – Bharatiya Janata Party (BJP) – says its working on a “strong law” to combat religious conversion in several states, including Karnataka and Uttar Pradesh, while promising prison sentences of up to 10 years for those found guilty of converting others by “force” or “fraudulent methods,” despite there been zero evidence Hindus are being lured or forced against their will into Christianity or Islam, which is why critics have described these proposed laws as the “Nazification of India’s laws.”

Christian leaders fear these bills will further embolden Hindu nationalist groups and individuals to further target the community, with Peter Machado, Archbishop of Bangalore, telling BBC Hindi, “Once the bill is passed, we will have to wait for more persecution and more difficulties.”

These proposed anti-conversion bills draw their inspiration from the passing of a so-called “anti-Love Jihad” law in BJP-ruled Uttar Pradesh last year, after an online conspiracy alleged Muslim men are tricking Hindu women into marriage with the aim of converting them to Islam. The state’s Chief Minister Yogi Adityanath threatening death to those who lure Hindu women, saying “I warn those who conceal identity and play with our sisters’ respect. If you don’t mend your ways your ‘Ram naam satya’ (a chant associated with Hindu funerals) journey will begin.”

Notably, the Modi government has not only refused to condemn calls for genocide and violent attacks against religious minorities, but also has signalled its support for anti-Christian attitudes in recently blocking Missions for Charity, a Catholic-based charity associated with human rights icon and Nobel laureate recipient Mother Teresa, from receiving international dominations in response to allegations it is forcibly converting Hindus to Catholicism, therefore cutting off a major source of funding for desperately impoverished and disabled Indians.

But nobody should be surprised by this unjustified and callous cruelty, given there’s zero daylight between Modi’s BJP and Hindu nationalist organizations, as noted by a former RSS member who said exactly that, proclaiming, “There is no difference between the BJP and RSS. BJP is the body. RSS is the soul, and the Bajrang Dal is the hands for beating.”

This escalating attacks against Christians by Hindu nationalist supporters in the streets and accompanying support by BJP in the country’s legislatures are taking place inside an ecosystem of hate and a culture of impunity. In the minds of Hindu nationalists, the logic becomes self-evident – if authorities have done nothing to halt anti-Muslim violence, then why not also target Christians?

The objective is clear, according to political scientist Zoya Hasan, who says isolating and demonizing minorities is part of the “plan” to consolidate Hindu supremacism and establish a Hindu state. “It is well thought out and purposeful,” he says.

More concerning still is the way in which the country’s institutions, particularly the police and courts, have been corrupted by Hindu nationalist sensibilities, which is why human rights groups have witnessed an institutional siding with Hindu perpetrators over non- Hindu victims of violence, leaving religious minorities nowhere to turn.

In other words, violent Hindu extremists have been given a “free run” to attack religious minorities whenever and wherever they find them, which is why experts are warning Christians and Muslims find themselves on the brink of genocide in Modi’s India.

Pakistan entered the ICC T-20 World Cup with a least than ideal preparation, after both the England and New Zealand cricket teams cancelled their respective tours to the country in September, citing “security concerns,” thus depriving the Green Shirts of a much-needed tune up on the eve of the white ball tournament in the United Arab Emirates.

On Sunday evening, however, Pakistan shocked the world by upstaging its perennial foe and tournament favourite – India– in a match played before a packed Dubai International Cricket Stadium and a television audience surpassing one billion people.

If cricket perfection is attainable, then Pakistan came within a whisker of it in securing an impossible to better 10-wicket victory, which was delivered on the back of Shaheen Sha Afridi’s blistering speed and mercurial guile, along with the batting precision, elegance and brutality of Babar Azam and Mohammad Rizwan.

Despite his team’s humiliating defeat, Indian captain Virat Kolhi gave a masterclass in accepting loss with graciousness and humility, heaping praise on his opponents for their professionalism and performance, saying, “They definitely outplayed us. There’s no doubt about that.”

Muslims are secretly plotting to take over the country via Love Jihad (intercommunal marriage), Land Jihad (property acquisition), Economic Jihad (starting businesses,) Corona Jihad (deliberately spreading the virus to Hindus), and now Cricket Jihad, where Indian Muslim cricketers are deliberately underperforming on the field to help Pakistan win games at the ICC T-20 World Cup, according to pro-government supporters.

Cricket Jihad” Conspiracy

While it’s tempting to dismiss the newly minted “Cricket Jihad” conspiracy as the mutterings and ramblings of a nation overflowing with bigoted, sore losers, the reality is far more sinister, with the Indian government using Pakistan’s victory on the cricket pitch to wage yet another violent and anti-democratic crackdown on Muslims in India and Kashmir.

On Wednesday, police in India’s largest state – Uttar Pradesh – charged seven Muslims, but taking four of them into custody, for allegedly “raising Pro-Pak slogans or celebrating Pakistan’s victory over India in the T20 Cricket World Cup match that took place on Oct 24,” according to a brief from Chief Minister’s Office.

The four were detained under an array of local laws and different charges, including, “Posting WhatsApp status in support of Pakistan and its cricket team,” “Uploading Pakistan’s flag as the cover image and profile image on his Facebook account and for uploading posts in support of Pakistan’s win vs India,” and “Posting support for Pakistan” in public domain.

A school teacher in Rajasthan’s Udaipur city was not only arrested for sharing a celebratory post on WhatsApp following Pakistan’s win over India, but also was charged and arrested by police, before being later released on bail.

In Indian administered Kashmir, two medical students from two separate medical colleges were also arrested after being charged under the draconian anti-terror law Unlawful Activities Prevention Act (UAPA) for causing “insult to the national sentiment during the cricket match.” They now join more than 2,300 other Kashmiri Muslims who have been detained under UAPA law since the Indian government stripped the disputed territory of its semi-autonomous status on August 5, 2019.

Indian Government’s Silence

On Thursday, three Kashmir students in Agra, Uttar Pradesh were physically assaulted by a mob of Hindu nationalist thugs in the company of police as they were being brought before a court to face sedition charges in relation to celebrating Pakistan’s victory over India at T20 World Cup.

On the other side of the sub-continent, Hindu nationalists, led by militant Hindutva organizations Vishwa Hindu Parishad (VHP) and Rashtriya Swayamsevak Sangh (RSS), carried out their sixth consecutive day of violence against Muslims in the north-eastern state of Tripura on Tuesday, the day Pakistan defeated New Zealand in its second match of the World Cup tournament.

The Indian government has not only refused to condemn violent attacks against Muslims and the destruction of more than a dozen mosques and hundreds of homes in Tripura, but also has done nothing to halt the violence and little to arrest the perpetrators, thus signalling its tacit support for terrorism against the religious minority.

In the space of a mere three decades hateful and divisive Hindu nationalist slogans have propelled Bharatiya Janata Party (BJP) from a fringe political party to a national party to India’s ruling party, a result that has inflicted great harm on the country’s democratic institutions, bilateral relationships, global reputation and religious minorities.

It’s easy to forget today but BJP won just two parliamentary seats in the 1984 election, emerging as a national political force only after whipping up anti-Muslim sentiments leading up to, during and after the destruction of the historic Babri Mosque in 1992 at the hands of 150,000 Hindu nationalists associated with BJP and Hindutva organization Vishva Hindu Parishad, an event that helped put the party into position to form a coalition government in 1998 and then ultimately unilateral power in 2014.

In the six years since Narendra Modi led the party to victory in the 2014 elections, the BJP ruled government has chipped away at the rights of Muslims and cracked down on its critics, including political opponents, journalists, and human rights activists, forcing Amnesty International to cease its operations in the country out of concern its employees were being threatened and intimidated by the government for publishing reports on the Delhi Police Force’s role in the February 2020 violence, which resulted in the murder of more than 50 Muslims, and the use of torture by its security forces in Kashmir.

It’s for these reasons India’s democracy was downgraded from “free” to “partly free” in the most recent Freedom House democracy report, which delivered a scathing indictment on the Modi government, accusing it of “driving India towards authoritarianism” and encouraging the “scapegoating of Muslims” and cracking down on critics.

Worryingly – the worst the economy performs, or the louder critics of the Modi government grow, the more BJP dials up the vilification of religious minorities to divert attention away from its failings or transgressions.

Notably, Freedom House wasn’t alone in its condemnation of the Modi government, with Sweden based V-Dem Institute also downgrading India’s democracy to what it calls “electoral autocracy.”

Worryingly – the worst the economy performs, or the louder critics of the Modi government grow, the more BJP dials up the vilification of religious minorities to divert attention away from its failings or transgressions.

When protesters joined hands across the country to oppose the government’s anti-Muslim citizenship laws, known separately as the Citizenship Amendment Act (CAA) and National Register of Citizens (NRC), party leaders threatened to shoot, drown or deport Muslim migrants.

When the government mishandled the initial COVID19 outbreak, the government joined online miscreants in falsely accusing Muslims of deliberately spreading the virus, and when farmers from Punjab and Haryana linked arms and marched to the capital Delhi to protest against laws that pave the way for the corporate takeover of the agricultural sector, leaving their farms and communities vulnerable to exploitation and destruction, BJP leaders falsely accused them of being part of foreign funded Sikh separatist plot.

What has become increasingly evident in recent weeks is that Hindutva organizations have expanded their influence and reach throughout the Indian diaspora, as witnessed recently when a mob of right-wing Indian Australians ambushed and attacked a car carrying several Sikh men in Sydney earlier this month, presumably because they had participated in a solidarity march for the Indian farmers protest in Delhi.

“For the first time in Australia we are witnessing tensions within Indian community groups, with one group attacking another because they demanded justice from the Indian government,” Deepak Joshi, an executive with The Humanism Project, a secular Indian expatriate advisory group, told me.

“In the past year or so we have witnessed several instances of online hate and threats of violence against those who criticise the Modi Government and against Muslims in particular in Australia, but this hate has been particularly directed against the Sikhs and social media since the farmers movement began.” 

Hindutva organizations and individuals have also been calling for a boycott of Sikh and Muslim owned businesses, prompting an Australian parliamentarian to warn of a growing threat within the Indian expatriate community, specifically “extremist, right-wing Hindu nationalist part of the community.”