Remembering Gujarat 2002: How an Unjust Past Shapes India’s Present
February 27, 2002: A Tragedy That Shaped a Nation
On February 27, 2002, a fire aboard the Sabarmati Express in Godhra led to the deaths of 59 Hindu pilgrims, many of them kar sevaks—Hindu religious volunteers and activists, often mobilized for temple campaigns and political movements—returning from Ayodhya. The tragedy was devastating, not only for the families of those who perished but for the nation as a whole. Leaning into the complexity: We don’t know who perpetrated the Godhra train massacre. This uncertainty has fueled conspiracy theories, making it the perfect storm for ongoing divisions and violence. The identity of the victims—pilgrims returning from a site of deep religious and political significance—immediately shaped the discourse around the event, fueling tensions and hardening communal divides. What followed was one of India’s most devastating communal tragedies—an eruption of targeted violence against the Muslim community in Gujarat. The Indian state has often referred to it merely as “riots,” but activists, survivors, and independent observers have rightly called it a pogrom. This anniversary is more than a date on a calendar; it is a reminder of a crucial turning point in India’s modern political history and a moment to reflect on the urgent need for accountability, reconciliation, and justice.
2002: The Start of a Pogrom
Official figures place the death toll at over 1,000, though independent estimates suggest significantly higher numbers. Families lost loved ones, women were subjected to horrific sexual violence, and entire neighborhoods were left in ashes. Instead of swift accountability, local and national authorities denied responsibility or dragged their feet on investigations. Evidence was lost, cases were dismissed, and truth-tellers found themselves intimidated into silence.
The loss of innocent lives in Godhra, like the immense suffering that followed, should have been met with a commitment to truth and justice. Instead, the violence that unfolded in response deepened religious divisions and marked the beginning of a dangerous political shift. For many survivors and their families, the tragedy remains an open wound. Activists such as Zakia Jafri, whose husband, the former MP Ehsan Jafri, was killed during the violence, spent years seeking legal recourse but died before ever seeing justice. Meanwhile, Bilkis Bano, who was gang-raped and witnessed the murder of her family, saw her convicted rapists not only released from prison but exonerated and publicly honored by the government. The need for accountability and justice is as live an issue as it was in 2002.
A Launchpad for Majoritarian Politics
The violence in Gujarat did not merely fade into the footnotes of history. Instead, it has served as a political launchpad, with then–Chief Minister Narendra Modi emerging as a strong, unapologetic figure in the eyes of certain national constituencies. In 2014, he became Prime Minister, heralding what many have called the “Gujarat Model.” Initially touted as a story of economic success, this model has often involved suppressing dissent, emboldening majoritarian rhetoric, and marginalizing minority communities.
The rise of Modi illustrates how a tragedy that should have prompted a deeper national reckoning has instead fueled a politics of polarization. Indeed, the strategies tested in Gujarat—entrenching fear, exploiting religious schisms, and offering impunity to violent actors—now appear in various forms across India’s political landscape.
Eroding Democratic Norms
The so-called “Gujarat Model” was never simply about economic progress; it served to entrench a majoritarian dominance that fosters hostility toward minority faiths, undermines freedom of expression, and weakens democratic institutions. This alarming pattern has become increasingly evident throughout India, where hate crimes have surged against Muslims, Christians, Dalits, and other marginalized groups. Violent mobs often act with impunity, facing little legal consequence for their actions, and some states have carried out arbitrary demolitions of homes belonging to minority families, citing tenuous law-and-order justifications. The Gujarat pogrom not only exposed these tactics but, in many ways, legitimized a political playbook that privileges polarizing strategies over democratic ideals.
Remembrance as an Ongoing Struggle for Justice
As Hindus for Human Rights, we view remembrance not as a passive memorial but as a call to continued action—because justice in Gujarat remains unfinished business. Survivors like Bilkis Bano still fight for restitution in a system that has rewarded her perpetrators. Zakia Jafri spent her final years in legal battles that, despite their moral urgency, never resulted in the accountability she sought. These are not distant tragedies but active cases, demanding accountability from the Indian government and judicial system.
True transparency requires more than mere commissions and inquiries. It means honoring court orders, fully investigating alleged perpetrators, and refusing to let political influence dilute the pursuit of truth. Genuine education involves recognizing these ongoing legal struggles as part of India’s living history, both in the subcontinent and across the diaspora—because only an informed community can ensure such violence is never repeated.
Moreover, solidarity remains crucial. We stand firmly with the victims and survivors of Gujarat 2002, affirming that bigotry and hatred have no place in the expansive vision of India’s democracy or in the foundational principles of Hinduism, such as ahimsa (nonviolence) and sarve bhavantu sukhinah (may all be happy). By engaging with ongoing court cases, supporting survivors’ voices, and demanding transparency from those in power, we strengthen India’s core ideals and advance a more just future for all.
More than two decades on, the Gujarat pogrom remains a persistent reminder that democracy and human rights can be fragile when populist leaders exploit communal tensions. Even today, many survivors still await closure, and many Indians still struggle under the weight of sustained majoritarian politics.
For India to move forward on a path rooted in justice and compassion, its citizens—alongside the international community—must demand not just answers but real change. Hindus for Human Rights stands dedicated to amplifying the voices of the marginalized, challenging dishonest narratives, and supporting a vision of Hinduism that embraces universal dignity rather than division.
Anniversaries should be occasions for solemn reflection, and this one is no exception. February 27 is a date seared into India’s collective memory, a day when communal hatred took precedence over shared humanity. Our work at Hindus for Human Rights is inspired by the conviction that such a tragedy should never be repeated. Through advocacy, dialogue, and education, we aim to honor those who lost their lives—both in Godhra and in the violence that followed—and to build a future where India’s cultural and religious plurality is celebrated, protected, and cherished. Join us in calling for accountability and in holding firm to the belief that humanity is stronger than hate. Let us ensure the victims of the 2002 Gujarat pogrom are not forgotten—and that the lessons of their suffering guide us toward a more just tomorrow.