write write a short speech on mob lynching
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Over the last two and a half years, a new form of Hindu majoritarian violence has taken root in India. It is a form of gruesome collective vigilantism.
The wave of lynchings, and a near-normalisation of the scenes of crowds flogging Muslim men, has marked a new low for India’s democracy. Almost every other week there's news that a mob has publicly flogged a Muslim man. In between the news of floggings there comes news of lynchings.
This is the new normal.
In every incident, the mobs are made up of ordinary Hindu citizens accusing the victims of either eating beef or intending to do so. Any form of perceived disrespect for cows, considered holy by Hindus, is broadly claimed as a motivation for the acts of lynching.
How should we proceed to make sense of this violence? That a state controlled comprehensively by Hindu Nationalists is violent - should hardly be surprising. It should not be surprising to anyone who has seriously thought about Hindu Nationalism’s potential for violence. What is it then that should surprise and shock us? What are the questions that we must ask?
* * *
In Hitler’s Willing Executioners, writing about the complicity of ordinary Germans in exterminating Jews, Daniel Goldhagen offers an extraordinary suggestion.
The suggestion points at what we must consider when trying to understand killing operations undertaken by ordinary members of a society. We must consider, he asserts, the phenomenological world of the executioners; their emotional or mental regimes from which they derive their motivation. To be able to do so, Goldhagen suggests, we must describe for ourselves “every gruesome image that the executioners beheld, and every cry of anguish and pain that they heard.”
This consideration is crucial in order to understand the motivations that make ordinary citizens undertake killing operations.

Relatives mourn slain Indian villager Mohammad Akhlaq in the village of Bisada(AFP)
For ordinary citizens to undertake killing operations, the motivation, therefore, is not the defined agendas but something else; a specific common belief about the world around them, and what that world should look like.
This 'common belief' acts as a lever of coordination among the multitude. One must keep in mind that for the making of collective violence, there must exist a certain degree of coordination among the executioners; an organising principle.
When the violence is led by organized groups, it is plausible to argue that it is they who provide such a principle. But when crowds of ordinary citizens appear anytime and anywhere to perform executions - a particular kind of conception about the world, about the way of life in it, has to be a norm within the broader community of killers. Without that norm—a common cognitive frame—it is difficult to reason how ordinary citizens can spontaneously come together and overcome what social scientists call collective action dilemmas, and kill.
The wave of lynchings, and a near-normalisation of the scenes of crowds flogging Muslim men, has marked a new low for India’s democracy. Almost every other week there's news that a mob has publicly flogged a Muslim man. In between the news of floggings there comes news of lynchings.
This is the new normal.
In every incident, the mobs are made up of ordinary Hindu citizens accusing the victims of either eating beef or intending to do so. Any form of perceived disrespect for cows, considered holy by Hindus, is broadly claimed as a motivation for the acts of lynching.
How should we proceed to make sense of this violence? That a state controlled comprehensively by Hindu Nationalists is violent - should hardly be surprising. It should not be surprising to anyone who has seriously thought about Hindu Nationalism’s potential for violence. What is it then that should surprise and shock us? What are the questions that we must ask?
* * *
In Hitler’s Willing Executioners, writing about the complicity of ordinary Germans in exterminating Jews, Daniel Goldhagen offers an extraordinary suggestion.
The suggestion points at what we must consider when trying to understand killing operations undertaken by ordinary members of a society. We must consider, he asserts, the phenomenological world of the executioners; their emotional or mental regimes from which they derive their motivation. To be able to do so, Goldhagen suggests, we must describe for ourselves “every gruesome image that the executioners beheld, and every cry of anguish and pain that they heard.”
This consideration is crucial in order to understand the motivations that make ordinary citizens undertake killing operations.

Relatives mourn slain Indian villager Mohammad Akhlaq in the village of Bisada(AFP)
For ordinary citizens to undertake killing operations, the motivation, therefore, is not the defined agendas but something else; a specific common belief about the world around them, and what that world should look like.
This 'common belief' acts as a lever of coordination among the multitude. One must keep in mind that for the making of collective violence, there must exist a certain degree of coordination among the executioners; an organising principle.
When the violence is led by organized groups, it is plausible to argue that it is they who provide such a principle. But when crowds of ordinary citizens appear anytime and anywhere to perform executions - a particular kind of conception about the world, about the way of life in it, has to be a norm within the broader community of killers. Without that norm—a common cognitive frame—it is difficult to reason how ordinary citizens can spontaneously come together and overcome what social scientists call collective action dilemmas, and kill.
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Mob lynching or the murders performed by the criminals or mobs is one of the most dangerous crimes in our country.
The mob lynching is often occured in our country due to social violence caused by personal motives, religious issues and other circumstances.
The special care and monitoring of the police department is mandatorily necessary for preventing the mass lynching in our country.
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