Vol. 8 · pages 196–200

171 PAKISTAN : HINDU ALTERNATIVE TO PAKISTAN to accept assurances of the tribal chiefs but leaving one person from each family behind to watch over their interests. All told, between four hundred and fifty Hindus, men, women and children, had come into Peshawar by the Middle of August, when the trouble was definitely on the wane. Some of the Hindus were definitely expelled, some were induced to leave their homes by threats, some left from fear, some no doubt from sympathy with their neighbours. This expulsion and voluntary exodus from tribal territory were without parallel. Hindus had lived there for more generations than most of them could record as valued and respected, and, indeed, as essential members of the tribal system, for whose protection the tribesmen had been jealous, and whose blood feuds they commonly made their own. In all, about 450 Hindus left the Khyber during the excitement; of these, about 330 had returned to their homes in tribal territory by the close of the year 1927. Most of the remainder had decided to settle, at any rate for the present, amid the more secure conditions of British India. The year 1928-29 was comparatively more peaceful than the year 1927-28. His Excellency Lord Irwin, by his speeches to the Central Legislature and outside, had given a strong impetus to the attempts to find some basis for agreement between the two communities, on those questions of political importance, which were responsible for the strained relations between them. Fortunately the issues arising out of the inquiry by the Simon Commission which was appointed in 1929, absorbed a large part of the energy and attention of the different communities, with the result that less importance came to be attached to local causes of conflict, and more importance to the broad question of constitutional policy. Moreover, the legislation passed during the autumn session of the Indian Legislature in 1927 penalising the instigation of inter-communal hostility by the press, had some effect in improving the inter-communal disturbances. The number of riots during the twelve months ending with March 31st, 1929, was 22. Though the number of riots was comparatively small, the casualties,—swelled heavily by the Bombay riots,—were very serious, no fewer than 204 persons having been killed and nearly a thousand injured. Of these, the fortnight’s rioting in Bombay accounts for 149 killed and 739 injured. Seven of these 22 riots,

172 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES or roughly one-third of them, occurred on the day of the celebration of the annual Muslim festival of Bakr-i-Id at the end of May. The celebration of this festival is always a dangerous time in Hindu-Muslim relations. The Muslim regard it as a day of animal sacrifice, and as the animal chosen is almost always a cow the slightest tension between the two communities is apt to produce an explosion. Of the Bakr-i-Id riots only two were serious and both of them took place in the Punjab. The first took place in a village in the Ambala District in which ten people were killed and nine injured. The other riot which took place in Softa village in the Gurgaon District in the Southern Punjab, attained considerable notoriety because of its sensational features. The village of Softa is about 27 miles south of Delhi and is inhabited by Muslims. This village is surrounded by villages occupied by Hindu cultivators who, on hearing that the muslims of Softa intended to sacrifice a cow on the ‘Id Day’, objected to the sacrifice of the particular cow selected on the ground that it had been accustomed to graze in fields belonging to the Hindu cultivators. The dispute over the matter assumed a threatening aspect and the Superintendent of Police of the district accordingly went with a small force of police, about 25 men in all, to try to keep peace. He took charge of the disputed cow and locked it up, but his presence did not deter the Hindu cultivators of a few neighbouring villages from collecting about a thousand people armed with pitchforks, spears and staves, and going to Softa. The Superintendent of Police and an Indian Revenue official, who were present in the village, assured the crowd that the cow, in connection with which the dispute had arisen would not be sacrificed, but this did not satisfy the mob which threatened to burn the whole village if any cow was sacrificed, and also demanded that the cow should be handed over to them. The Superintendent of Police refused to agree to this demand, whereupon the crowd became violent and began to throw stones at the police and to try to get round the latter into the village. The Superintendent of Police warned the crowd to disperse, but to no effect. He, therefore, fired one shot from his revolver as a further warning. Notwithstanding the crowd still continued to advance and the Superintendent had to order his party of police to fire. Only one volley was fired at first, but as this did

173 PAKISTAN : HINDU ALTERNATIVE TO PAKISTAN not cause the retreat of the mob, two more volleys had to be fired before the crowd slowly dispersed, driving off some cattle belonging to the village. While the police were engaged in this affair a few Hindu cultivators got into Softa at another place and tried to set fire to the village. They were, however, driven away by the police after they had inflicted injuries on three or four men. In all 14 persons were killed and 33 were injured. The Punjab Government deputed a judicial officer to enquire into this affair. His report, which was published on 6th July, justified the action of the police in firing on the mob and recorded the opinion that there was no reason to suppose that the firing was excessive or was continued after the mob had desisted from its unlawful aggression. Had the police not opened fire, the report proceeds, their own lives would have been in immediate danger, as also the lives of the people of Softa. Lastly, in the opinion of the officer writing the report, had Softa village been sacked, there would certainly have broken up, within 24 hours, a terrible communal conflagration in the whole of the surrounding country-side. The riots of Kharagpur, an important railway centre not far from Calcutta, also resulted in serious loss of life. Two riots took place at Kharagpur, the first on the occasion of the Muharram celebration at the end of June and the second on the 1st September 1928, when the killing of a cow served as a cause. In the first riot 15 were killed and 21 injured, while in the second riot, the casualties were 9 killed and 35 wounded. But none of these riots is to be compared with those that raged in Bombay from the beginning to the middle of February, when, as we have seen, 149 persons were killed and well over 700 injured. During the year 1929-30 communal riots, which had been so conspicuous and deplorable a feature of public life during the preceding years, were very much less frequent. Only 12 were of sufficient importance to be reported to Government of India, and of these only the disturbances in the City of Bombay were really serious. Starting on the 23rd of April they continued sporadically until the middle of May, and were responsible for 35 deaths and about 200 other casualties. An event which caused considerable

174 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES tension in April was the murder at Lahore of Rajpal, whose pamphlet Rangila Rasul, containing a scurrilous attack on the Prophet of Islam, was responsible for much of the communal trouble in previous years, and also for a variety of legal and political complications. Fortunately, both communities showed commendable restraint at the time of the murder, and again on the occasion of the execution and funeral of the convicted man ; and although feelings ran high no serious trouble occurred. The year 1930-31 saw the eruption of the Civil Disobedience Movement. It gave rise to riots and disturbances all over the country. They were mostly of a political character and the parties involved in them were the police and the Congress volunteers. But, as it always happens in India, the political disturbances took a communal twist. This was due to the fact that the Muslims refused to submit to the coercive methods used by Congress volunteers to compel them to join in Civil Disobedience. The result was that although the year began with political riots it ended in numerous and quite serious communal riots. The worst of these communal riots took place in and around Sukkur in Sind between the 4th and 11th of August and affected over a hundred villages. The outbreak in the Kishoreganj sub-division of Mymensingh District (Bengal) on the 12th/15th of July was also on a large scale. In addition, there were communal disturbances on the 3rd of August in Ballia (United Provinces) ; on the 6th of September in Nagpur, and on the 6th/7th September in Bombay ; and a HinduChristian riot broke out near Tiruchendur (Madras) on the 31st of October. On the 12th of February, in Amritsar, an attempt was made to murder a Hindu cloth merchant who had defied the picketers, and a similar outrage which was perpetrated the day before in Benares had very serious consequences. On this occasion, the victim was a Muslim trader, and the attack proved fatal; as a result, since Hindu-Muslim relations throughout most of Northern India were by this time very strained, a serious communal riot broke out and continued for five days, causing great destruction of property and numerous casualties. Among the other communal clashes during this period were the riots at Nilphamari (Bengal) on the 25th of January and at Rawalpindi on the 31st. Throughout Northern

175 PAKISTAN : HINDU ALTERNATIVE TO PAKISTAN India communal relations had markedly deteriorated during the first two months of 1931, and already, in February, there had been serious communal rioting in Benares. This state of affairs was due chiefly to the increasing exasperation created among Muslims by the paralysis of trade and the general atmosphere of unrest and confusion that resulted from Congress activities. The increased importance which the Congress seemed to be acqiring as a result of the negotiations with the Government aroused in the Muslims serious apprehensions and had the effect of worsening the tension between the two communities. During March, this tension, in the United Provinces at any rate, became greatly increased. Between the 14th and 16th there was serious rioting in the Mirzapur District, and on the 17th, trouble broke out in Agra and continued till the 20th. There was also a communal riot in Dhanbad (Bengal) on the 28th, and in Amritsar District on the 30th ; and in many other parts of the country, the relations between members of the two communities had become extremely strained. In Assam, the communal riot which occurred at Digboi in Lakhimpur District, resulted in deaths of one Hindu and three Muslims. In Bengal, a communal riot took place in the Asansol division during the Muharram festival. In Bihar and Orissa there was a certain amount of communal tension during the year, particularly in Saran. Altogether there were 16 cases of communal rioting and unlawful assembly. During the Bakr-i-Id festival a clash occurred in the Bhabua sub-division of Shahabad. Some 300 Hindus collected in the mistaken belief that a cow had been sacrificed. The local officers had succeeded in pacifying them when a mob of about 200 Muhammedans armed with lathis, spears and swords, attacked the Hindus, one of whom subsequently died. The prompt action of the police and the appointment of a conciliation committee prevented the spread of the trouble. The Muharram festival was marked by two small riots in Monghyr, the Hindus being the aggressors on one occasion and the Muslims on the other. In the Madras Presidency there were also several riots of a communal nature during the year and the relations between the communities were in places distinctly strained. The most serious disturbance of the year occurred at Vellore on the 8th of June, as a result of the passage of a Muslim procession with Tazias