The day has come again, the sky again turned red and the earth has again started crying. Every year when the month of February enter into its dress, my body begins to shiver.
I still remember that night, which went awaken like a soul less body. On 9 Feb 2013, when morning reached for my door, it opened with the news of betrayal from the state.
The hanging of Afzal Guru reached to every ear, but it soothed the heart of none. The world is evident that justice has never been absolute. And that day justice was breached again.
Always the words of Afzal Guru's last letter to his lawyer Nandita Haskar vibrate in my mind and heart and that day I feel those word turned pale and more real.
The person who has quoted reality of life with absolute humanity, but the rulers of the time wish to thwart him in every barbarian way.
As quoted in his letter to the lawyer, he (Afzal Guru) wrote:
“… the petition to the president of India being a constitutional procedure and simple formality (for me) was never for publication and campaign. Same happened with my letters which were personal to the lawyer or others. This is simply in your language a breach of trust… since due to this my family was terrorised and traumatised by state security agencies and also central agencies in different way.”
These lines reflect the vision of Afzal Guru, who was already known to the future gimmicks of the justice circle and at last in reality, his hanging also turned into the breach of reality and truth.
From the day (09 February 2013), these lines of Dr Sir Mohammad Iqbal (R.A) has gained more trust in my conscience.
Wahdat Ki Hifazat Nahin Be-Quwwat-e-Bazoo
Aati Nahin Kuch Kaam Yahan Aqal-e-Khudadad
(And only the strong hand is fit to guard the creed
Let no‐one trust man’s native wit to serve such need.)
It has been six years now, I am living outside my land but my childhood had witnessed every struggle of contemporary Kashmir, be it was an armed resistance of the mid-90s or new protest form of resistance precisely from 2008.
All these incidents have demarcated and visualised the tit-bits of atrocities and injustice. My eyes had remained opened and awaken when the youth of Kashmir were facing death at their doors. My feet had walked those paths, where the earth had soaked the blood of innocents.
My hands no more shiver with fear now because the phases of conflict in Kashmir have strengthened my pen and the feelings and emotions beneath it.
We are under such a state where Guru's video was treated as evidence for the people of India. However, Jadhav's video was termed as propaganda. Whatever the situation, Afzal Guru's reality will haunt India for ever.
It is due to the dual standard approach towards the Kashmir populace, the face of rebellion begins to harden day-by-day. The radicalisation of Kashmiri sentiment in mirrors of media fill more fuel to the movement.
In Afzal Guru’ letter to his lawyer Nandita Haskar, he has clearly predicted the present situation of Kashmir in solitary confinement. He had shown anguish and anger against the state for its senseless and barbaric policies, which were responsible for radicalising the youth.
He wrote:“The constant humiliation and trauma will enhance and ignite the heat of conflict. These policies will cultivate the militant and radical culture towards the irreversible end. The police station has become terror and slaughterhousesl…which is spreading the sense of terror into the hearts and minds of people.”
These all words of Guru have turned to be a reality and the contemporary form of struggle and rebellion is leaning towards extremism among the youth.
He (Afzal guru) termed Kashmir as an anarchy state (morally, politically, socially etc) which is sandwiched between two antagonistic forces.
The hypocrisy of all the states (that is inner, outer or within) results into the new form of trends in struggle movement and the social structure of Kashmir have changed to the core.
Kashmiris have become more vulnerable with the suppression and oppression from all sides of a state.
In contemporary so-called debate panels, the Kashmiris are being discussed by the outsiders and labelling the dispute as radical, conspiracy, Islamic and so on.
But I will like to reply and answer those radical activists, anchors, leaders who termed Kashmir conflict as radical, conspiracy (etc.) with the lines of Afzal Guru.
He wrote: “When Naga conflict is not Christian why conflict in Kashmir is branded as Islamic. Fundamentally, it is political, social and historical in nature. The common cause...is political and social injustice, oppression and brutal policies of political establishment or occupational powers.”
It has been decades of continuing oppression and atrocities in the Valley, but New Delhi is still and always expecting loyalty and sincerity in return from the Kashmir.
At last, I'm concluding my agony with the words of 1940s renowned poet Bahar Kashmiri:
From all sides, I am assaulted
The English, the Indians, the Afghans, the Pakistanis
To whom should I complain, to whom should I tell my fate?
Author is studies Social Development at Jamia Millia Islamia University, New Delhi