1.

when it comes to ending a practice such as, say, animal sacrifice, persuasion and education and not
use of force against strong public sentiment, are called for. The problem in such cases is where to
draw the line. If a law is violated with impunity, even if it is a minor law, should the State remain a
mute spectator and condone violations promoting a culture of lawlessness? Or, should the State risk
triggering a major public order crisis in its effort to enforce a law whose gains are minimal and risks
are huge? The answer lies in two broad approaches. First, the State should resist the temptation to
over-legislate except in crucial areas which constitute the essence of constitutional values or
prevent significant public loss or promote vital public good. Persuasion, public education and social
movements are the desirable routes to social change in such cases. Second, if such laws do exist,
effective enforcement on case-to-case basis through prosecution of offenders is the better route
and not the thoughtless precipitation of a public confrontation. If indeed a confrontation is called
for, there must be adequate preparation, sufficient deployment of security forces, massive public
campaign and preventive action in order to avert major rioting and loss of life.

2. large number of communal riots have their origin in religious processions. Sometimes, religious
processions become a show of strength for a community and the organisers of such processions
deliberately wish to take the processions through communally sensitive areas. It has been observed
that when such processions pass through sensitive areas, even small incidents, accidents, or
rumours result in outbreak of major communal violence.

Processions can be regulated under the Indian Police Act, the State Police Acts or even under crPc.
Processions, especially religious ones, should be regulated and properly escorted

There is a strong case for levying exemplary damages on organizations or individuals found to have
instigated rioting and group violence. The punitive fines may be in proportion to the damage caused
and its proceeds disbursed among the victims.

Section 144 crPcempowers the Executive Magistrates to impose several kinds of prohibitory orders.
This is a very effective tool in the hands of the administration to prevent outbreak of violence.

As prohibitory orders have far reaching consequences, they are sometimes challenged in courts of
law. It is therefore necessary that the orders are correctly drafted. Executive Magistrates should be
properly trained to pass orders which can withstand judicial scrutiny

As prohibitory orders have far reaching consequences, they are sometimes challenged in courts of
law. It is therefore necessary that the orders are correctly drafted. Executive Magistrates should be
properly trained to pass orders which can withstand judicial scrutiny

As prohibitory orders have far reaching consequences, they are sometimes challenged in courts of
law. It is therefore necessary that the orders are correctly drafted. Executive Magistrates should be
properly trained to pass orders which can withstand judicial scrutiny

If considered necessary, additional force may be requisitioned and if the situation so warrants there
should be no hesitation or delay in alerting, requisitioning and deployment of central forces.
There would be need for vigilance even if there is a lull because it has been noted that this period of
temporary respite is often used by the trouble makers and rioters to re-organise themselves and
carry out subsequent attacks. Vulnerable areas need to be patrolled and protected even after peace
has been restored.

Once peace has been restored, relief measures should be taken up immediately. Any delay in doing
so (even on grounds of sheer fatigue) can result in prolonged suffering of the victims which may
further aggravate tensions.

. Unwarranted political interference should not be allowed at any cost while dealing with mob
violence or, later, while investigating cases. During riots, visits by political leaders should be need
based. Even well intended visits require VIP bandobast efforts which take away essential police staff
from the much needed deployment for maintenance of law and order. Also, any provocative acts
like public display of the dead or wounded should be totally banned. The media should be briefed
with correct facts and figures so that there is no scope for rumour mongering

Measures to be Taken Once Normalcy has been Restored 6.1.7.1 This is an important phase in
dealing with mob violence, as positive steps taken during this phase could reduce the possibility of
future riots. Investigation and prosecution of offences is an important part of this phase.

Panditji defined secularism in the following words: It means freedom of religion and conscience,
including freedom for those who may have no religion. It means free play for all religions, subject
only to their not interfering with each other or with the basic conceptions of our State. It means
that the minority communities, from the religious point of view, should accept this position. It
means, even more, that the majority community, from this point of view, should fully realize it. For,
by virtue of numbers as well as in other ways, it is the dominant community and it is its
responsibility not to use its position in any way which might prejudice our secular ideal. He stated
further:It is a question of building a secular order in a country which has profound religious beliefs.
And, here again, religious beliefs, rituals, spirituality, and culture cannot be easily separated. This is
true of Islam basically and also true about a great deal of other communities who come under the
overall umbrella of Hinduism.
We have been all the way to the moon and back, but have trouble crossing the street to meet the
new neighbour. (His Holiness, The Dalai Lama, The Paradox of Our Age)

There is a saying in the Old Testament (in the book of Ecclesiastes) that nations without vision will
perish. Another equally profound saying is that nations and organizations cannot have vision if the
people in them do not have visions.

These visionaries seek the answer that American theologian Reinhold Niebuhr sought in his prayer,
Oh God, give me the patience to accept the things I cannot change, the courage to change the
things I can, and the wisdom to know the difference.

A much more effective and accountable system of governance. A theme emerged was, apna paisa,
apna hisaab (our money, our account), and a complementary variant of this, apni mehnat, apna
hisaab (our effort, our account).