Beyond beef politics: A question of rights, respect, and equality

By Vidya Bhushan Rawat 

A number of Muslim religious leaders and activists have recently called for a complete ban on cow slaughter, including the export of Indian beef. Nearly two decades ago, Prof. Iqbal Ansari wrote several articles urging Muslims to respect the sentiments of their Hindu brethren and voluntarily refrain from consuming beef. At the time, his advice largely went unheard within the community. Today, however, calls by several imams for a complete prohibition on cow slaughter appear to be gaining ground.

While cultural sensitivities must be respected, such respect has to be mutual and cannot be a one-way affair. Food is not merely an economic issue; it is also deeply social and cultural. In our part of the world, celebrations revolve around food. People come together, share meals, and strengthen social bonds through collective dining. The right to food, therefore, encompasses cultural and social dimensions as much as economic ones.

These developments come in the aftermath of the West Bengal election results. Following the elections, senior BJP leader Suvendu Adhikari reportedly stated that he would work only for those who voted for him. Such statements are unfortunate, particularly when made by individuals holding constitutional responsibilities. Once election results are declared, the victor becomes a representative of all citizens, not merely those who supported him at the ballot box.

There was no controversy until Bengal gradually began witnessing the kind of polarised politics that has become common elsewhere. With Eid festivities approaching, statements and controversies are being generated that appear designed to discourage and intimidate rather than foster social harmony.

The reality is that over the past decade, Muslims have frequently faced harassment over the issue of beef consumption. Yet everyone knows who dominates the business of cattle slaughter and beef exports. If those raising the loudest voices are genuinely concerned about the issue, they should demand that the government publish a White Paper on India's beef economy, detailing who is involved in slaughtering, processing, and exporting beef.

The campaign against Muslims does not end with demands that they give up beef or support the declaration of the cow as a national animal. BJP leader Shahnawaz Hussain recently argued that referring to the cow merely as an animal hurts Hindu sentiments because, for many Hindus, the cow is revered as a mother. This is where the debate becomes problematic.

India's farmers have traditionally treated cows with immense care and respect. Yet they have rarely participated in the communalisation of the issue. Ironically, some of the loudest self-proclaimed defenders of cows often fail to ensure their welfare. Across the country, abandoned cattle are left to fend for themselves, feeding on plastic and garbage. Is this how a society treats what it regards as a mother?

This contradiction exposes a troubling hypocrisy. Whenever Muslims call for a ban on cow slaughter, attention is diverted elsewhere. Reverence for cows cannot be reduced to slogans or political mobilisation. Nor is genuine protection achieved by confining cattle to gaushalas that receive substantial funding from governments and business groups while often suffering from poor management and neglect.

Have we not repeatedly seen reports of dead cattle lying unattended in gaushalas? The recent images from Jaisalmer, Rajasthan, raised serious questions. Where were the self-proclaimed gau rakshaks who have often targeted Muslims in Mewat and elsewhere in the name of cow protection?

India's farmers remain the largest and most consistent protectors of cattle. Yet practical realities compel them to part with ageing animals when they can no longer be maintained economically. As West Bengal Chief Minister Mamata Banerjee has argued, this is a reality that policymakers must acknowledge.

Moreover, the issue extends beyond beef. Today objections are raised against beef consumption; tomorrow they may target goat meat, lamb, onions, garlic, or other dietary practices. Eventually, the objection ceases to be about food altogether and becomes about identity itself—about how people pray, what they wear, or the words they use in worship.

We are gradually creating a society increasingly shaped by suspicion and hostility. Instead of teaching our children to respect diverse food habits, we are encouraging them to view difference with distrust. Eating meat is as much a part of culture for many communities as vegetarianism is for others.

Recently, Uttar Pradesh Chief Minister Yogi Adityanath proudly declared that offering namaz on roads has become a thing of the past and that roads are meant for movement, not prayer. If that principle is valid, it should apply uniformly. The same question arises regarding disruptions caused during the Kanwar Yatra. Many residents of Uttarakhand have expressed frustration over the annual chaos. The Delhi-Haridwar highway often remains heavily disrupted for days, causing immense inconvenience to ordinary commuters.

Religious processions, gatherings, and displays have increased significantly over the past decade. Loudspeakers frequently blare at volumes that disturb entire neighbourhoods. Citizens are often compelled to endure noise and disruptions they neither seek nor welcome.

I have no objection to religious practices, provided the rules governing them are applied equally to everyone. The law must operate impartially and in good faith. In Bengal, BJP leaders publicly consumed fish to demonstrate respect for local culture. In states such as Goa, Kerala, Meghalaya, Nagaland, and much of the Northeast, food habits are not transformed into electoral issues because people across communities—including many Hindus—consume meat and, in some cases, beef.

In this context, I find merit in Muslims calling for a complete ban on cow slaughter, as Prof. Iqbal Ansari once advocated. His concern stemmed from the growing communalisation of society and the targeting of Muslims. If anything, those conditions have worsened today. Yet everyone understands that a complete prohibition, including a ban on beef exports, would affect producers and traders far more than consumers. That is precisely why the government should publish a comprehensive White Paper on India's beef economy.

I agree that roads are meant for public movement, not religious activities. The government should formulate clear and uniform guidelines applicable to all communities. Slaughter during festivals should be conducted only at designated locations and under proper supervision. At the same time, authorities must ensure that adequate facilities are available so that religious practices can be carried out with dignity and convenience.

Similarly, Eid prayers can be organised at designated locations, provided authorities ensure that such arrangements are adequate and that mischief-makers are prevented from exploiting these occasions to create tension. The responsibility of the administration is to ensure that festivals are celebrated peacefully and smoothly so that citizens can participate in them with joy and security.

Festivals should unite people, not divide them.

Eid-ul-Adha greetings to all friends and families celebrating the occasion. Wishing you a joyous and peaceful festival. May love, harmony, and mutual respect prevail everywhere.