The Arc of Student Movements in India with special reference to Haryana: From Freedom Struggles to the HAU Crackdown of 2025

        The history of student movements in India is a compelling narrative of youthful idealism, political awakening, and social transformation. From the throes of colonial rule to contemporary university campuses, student voices have consistently challenged injustice, shaped public discourse, and occasionally shaken governments. The recent brutal suppression of peaceful protests at Chaudhary Charan Singh Haryana Agricultural University (HAU), Hisar, underscores the continued relevance—and repression—of student activism, especially in the absence of institutional safeguards like elected student unions.

The Genesis: Student Movements in Pre-Independence India

The roots of student activism in India can be traced back to the early 20th century, particularly during the Swadeshi Movement (1905-1908), which saw widespread participation from students across Bengal and Maharashtra. They boycotted British educational institutions, led picketing drives, and spread nationalist ideas. By the 1920s and 1930s, students had become an integral part of the Indian National Congress-led freedom movement, participating in Non-Cooperation, Civil Disobedience, and Quit India Movements.

Leaders like Jayaprakash Narayan and Ram Manohar Lohia, Inderjeet Gupt,   and many others emerged from student activism. The All India Students Federation (AISF), formed in 1936, and other regional bodies became platforms for organized resistance, mobilizing thousands against British rule.

Post-Independence: Idealism, Protest, and Political Awakening

After 1947, student movements evolved from anti-colonial resistance to addressing issues like education reform, unemployment, corruption, and socio-economic inequality. The 1960s and 70s witnessed a surge in student-led agitations, particularly in Bihar, Gujarat, and Delhi, where they challenged state apathy and authoritarian tendencies. These movements were no longer just about campuses—they became launchpads for broader political and social change. Students unions were at fore front for the opposition to

1. Emergency (1975–77), many student leaders arrested, done underground work, many youth leaders detained, later became political icons.

2. JP Movement (1974): Spread to Haryana, catalyzing youth and students to enter active politics.

3. Mandal Commission Protests (1990s), students voices supported social justice, stood against anti-reservation agitations.

4. Anti-Globalization,  WTO & Education Privatization: Strong campaigns in campuses like JNU, DU, HCU. Resistance to Authoritarianism: Consistent voice against sedition laws, misuse of UAPA, and curbing of dissent.

 

Prominent Student Leaders in Indian Politics (Post-Independence to Present)

Name	Student Organization / Ideology	Role in Student Movement	Later Political Role
Sitaram Yechury	SFI	JNUSU President, 1970s	General Secretary, CPI(M)
Prakash Karat	SFI	JNUSU leader	Former Gen. Secy., CPI(M)
Indrajit Gupta	AISF	National AISF leader	Union Home Minister
D. Raja	AISF	AISF leader in Tamil Nadu	General Secretary, CPI
Kanhaiya Kumar	AISF	JNUSU President, 2016; charged in sedition case	Congress leader, Lok Sabha candidate
Shehla Rashid	AISA	JNUSU Vice President	Former politician; civil rights activist
Umar Khalid	DSU / Radical Left	JNU activist, tribal rights voice	Activist; under trial in Delhi riots case
Kavita Krishnan	AISA	JNU activist, women’s rights campaigner	Politburo member, CPI(ML) (till 2023)
Anand Teltumbde	Ambedkarite-Left Intellectual	Academic, supported student/tribal resistance movements	Public intellectual; arrested in Bhima-Koregaon case
Arun Jaitley	ABVP	DUSU President, 1974; Emergency detainee	Finance & Defence Minister (BJP)
Vijay Goyal	ABVP	DUSU President, 1977; Emergency detainee	Central Minister
Rekha Gupta	ABVP	DUSU President, 1996	Delhi Chief Minister
Alka Lamba	NSUI	DUSU President, 1995	Congress leader
Anand Kumar	AISA/ Socialist	JNU student leader, Mandal Commission protests	AAP co-founder, Sociologist

The Emergency (1975–77) imposed by then-Prime Minister Indira Gandhi marked a turning point. With civil liberties suspended and political dissent brutally suppressed, universities turned into resistance hubs. Student unions across the country, particularly in Jawaharlal Nehru University (JNU), Delhi University, and Patna University, played a key role in resisting authoritarianism. HAU, Hisar in Haryana was the epicentre of anti-emergency upsurge and its student leaders Inderjeet Singh and Mahbir Narwal were imprisoned for 18 months during emergency. Another prominent student leaders were Prithvi Singh Gorkhpuria and his peer Krishan Swaroop led the students in Kurukshetra University.

Student Movements in Haryana: The HAU Chapter

Haryana too witnessed waves of student activism, particularly at CCS Haryana Agricultural University (HAU), Hisar. During the Emergency, HAU students played a courageous role in voicing dissent. Despite censorship and fear, student unions became nuclei of underground resistance, organizing rallies, pamphlet campaigns, and secret meetings. Inderjeet Singh and Mahavir Narwal were imprisoned for 18 months during emergency. After their release from jail on revocation of emergency, they built a movement in the campus for elected students’ union and Inderjeet Singh was the first elected President of HAU Students’ Union.

The student movement was all inclusive and encouraged other students leaders to work for the welfare and for genuine demands of the students ranging from job to students, fair mess rates, scholarship, recruitment of scientists and professors from the eligible students who completed their degrees, opposed to political intervention in the students cause, to safeguard the dignity and equity of girls students in campus and other day to day issues affecting the student community at a whole. Although students were organized in big and small groups and fought the elections on their charter of demands but once the election was over, an amazing camaraderie and cooperation has been a distinct feature of the campus. The all groups whether in elected union or not,join hands and come together for the common issues affecting the students.

Prominent student leaders bred by this university apart from Inderjeet Singh and Mahbir Narwal were, Phool Singh Sheokand who later led the state employees of Haryana and now a leader of Kisan Sabha, OP Sihag who is now district President of JJP, Virender Malik who is a prominent leader of laborers, Naresh Yadav who had been a MLA in 2014-2019 from Ateli and now deceased, Rajender Sharma who organised the unemployed youths of Haryana and now deceased, Bijender Sharma who is an executive in a Corporation and his pains and sense belonging drawn him to students to standby with them and guide and support in the present day strife amongst students against atrocities on innocent students.

Besides the elected students leaders, many other student leaders have shown their grit and resilience for students cause during their stay in campus, played crucial and proactive contribution for the cause of students. It is a fact that its not the leader but force of people behind him is the deciding factor. Unfortunately, election of the students councils disbanded in year 1996 and since then students are a harried lot, made victims of the hegemony of administration. Students lost their voice for their genuine concerns, demands and issues not only in HAU but in all universities and colleges of Haryana.  

 Once an epicenter of students politics for relevant and cognitive demands of students and carried an enormous respect and acceptability in society, is now cursed to face the different many onslaughts and there is no way to oppose that. Interestingly, the students of pre-1996 time who were either sleeping cells or secretly aligned with the administration in their students days,  are now donning the key positions of Directors, Deans, Registrars and Vice Chancellor of the university. This sycophant lot is the real brain behind the curb of rights, genuine demands and culling the voice of the students.

HAU’s Students’ Union elections were once fiercely contested and deeply political, often reflecting broader ideological currents. These unions were not merely ceremonial bodies—they negotiated hostel issues, raised demands on scholarships, curriculum reforms, and represented student interests during faculty-administration conflicts. Over the decades, many of HAU’s student leaders went on to play significant roles in state politics, bureaucracy, and public service.

The Role of Elected Student Unions

Elected student unions served as a democratic bridge between the student body and the university administration. Their presence helped resolve issues peacefully, provided legitimacy to student grievances, and prevented radicalization. They offered leadership opportunities and created mechanisms for accountability.

    The decline and eventual suspension of student union elections in many universities—including HAU—led to a democratic vacuum. With students denied formal representation, frustrations have found expression through ad hoc protests, often misinterpreted as unrest or indiscipline. The absence of recognized leadership has made negotiations difficult, often leading to conflict and police action.

JNU and Northern India: Nurturing Ideas, Challenging Power

Jawaharlal Nehru University (JNU) represents a unique model of ideological engagement and activism. From opposing the Emergency to fighting caste discrimination and neo-liberal policies, JNU’s students have shaped national conversations. Their slogans—“Azadi”, “Inquilab Zindabad”—echoed not just on campus but in parliament and courts.

Universities like Allahabad, Delhi, Punjab, and Banaras Hindu University also became hotbeds of student politics, with alumni rising to positions of prominence. Leaders like Lalu Prasad Yadav, Nitish Kumar, Arun Jaitley, Sushil Modi, and Kanhaiya Kumar started their journeys from student elections and protests, eventually shaping mainstream politics.

The Mandal Commission Protests: A Dark Chapter

The implementation of the Mandal Commission recommendations in 1990—reserving jobs for Other Backward Classes (OBCs)—triggered massive student protests, especially in northern India. The movement turned violent, with tragic incidents of self-immolation and police brutality. While the protests reflected real anxieties about merit and opportunity, they also exposed deep societal divisions.

 

This movement, and its brutal fallout, marked both the potential and peril of student mobilization when unaddressed grievances intersect with identity politics and given an excuse in the hands of governments to do away with elections of students councils.

2025: The HAU Crackdown and the Crisis of Campus Democracy

On June 10, 2025, CCS HAU Hisar witnessed a shameful act of violence when university security guards—allegedly under the direction of DSW ML Khichar, Radhey Shyam, a teacher, and Security Officer Sukhbir—assaulted peaceful students protesting the suspension of scholarships for meritorious students scoring above 75%. The protest had been calm, resolute, and grounded in genuine grievance.

The university’s response—authoritarian, opaque, and violent—has drawn widespread outrage. Former student leaders like O.P. Sihag, Phool Singh Sheokand, Virender Malik, Ashok Malik, and Bijender Sharma rushed to support the protesters. Besides it, alumni of HAU shown anguish, anger and condemn the atrocities and the alumni in different parts of state and nation are raising their voice against this brutality and motivating their peers to come forward to save the dignity and prestige of the HAU. A clarion call is vividly heard on the social media and other platforms.Their solidarity highlighted the deep inter-generational commitment to student rights. But it also exposed a tragic irony: some of their contemporaries, once fellow activists, now stand with an administration accused of crushing student voices.

Despite an FIR, the administration remains unmoved. Students continue their sit-in at Gate No. 4 under the unforgiving June sun, standing for a principle: that scholarships for excellence are a right, not a favor.

Where Do We Go From Here?

The crackdown at HAU is not just an isolated incident—it is a symptom of a broader erosion of democratic space within universities. The absence of elected student unions has created an environment where dissent is criminalized rather than channeled, where administration answers to power but not to people.

What is urgently required is:

The incidents of brutality and security excesses on HAU (Chaudhary Charan Singh Haryana Agricultural University) students on 10 June have stirred strong public reaction, raising questions on student rights, university autonomy, police overreach, and grievance redressal mechanisms. In the aftermath, a constructive and rights-based resolution framework is essential to address student demands and restore institutional harmony.

1. Judicial/High-Level Inquiry: A judicial inquiry or magisterial probe to be initiated by the state government. Time-bound submission of report within 30 days and public release of findings. Include student representatives or neutral observers in the inquiry process.

2. Medical Aid and Compensation: Free and priority medical treatment for injured students. Monetary compensation for grievous injuries or mental trauma. 

3. Withdrawal of Police Cases: Immediate withdrawal of all FIRs registered against students during the protest, if any. Assurance of no disciplinary action against students for participating in peaceful demonstrations.

4. Suspension and termination  of Officials Involved: Administrative leave or suspension of police personnel responsible for excessive force. Accountability of university authorities who invited police action, pending inquiry.

5. Dialogue and Negotiation Forum: Constitution of a Joint Grievance Redressal Committee with: University administration and Student representatives.

6. Reinstatement of Students' Union Elections: Student body elections must be reinstated in a democratic, time-bound, and transparent manner. Amend rules to ensure effective representation and protection of student rights.

7. Drafting and adoption of a Student Rights Charter ensuring: Freedom of expression and peaceful protest. Protection from arbitrary disciplinary action. Mechanisms for grievance redress.

8. Protocol for Police Entry on Campus: Mandatory written approval from Vice-Chancellor and District Magistrate before police enter university premises, except in extreme emergencies. Clear SOPs on law enforcement conduct in educational institutions to prevent recurrence.

9. Improved Hostel and Academic Facilities: Address genuine infrastructural demands raised by students (e.g. food quality, water, internet, library access). Reforms in fee structure, scholarship disbursement, and internship support.

10. Democratization of University Governance: Student representation in key committees like Anti-Ragging Committee, Academic Council, Disciplinary Board, Periodic feedback mechanism on governance.

India’s history of student movements is one of courage, intellect, and hope. From colonial resistance to challenging injustice in free India, students have always been the conscience of the nation. The events of June 10, 2025, must serve as a wake-up call—not just for HAU students, but for the entire educational and political system.

A university is not just a place for degrees; it is a crucible for leadership, for free thought, for the shaping of a better society. Denying students their voice is not just undemocratic—it is dangerous. The struggle at HAU today may well become tomorrow’s lesson in courage.

The resolution of the June 10 incident at HAU Hisar must go beyond damage control and work toward deep institutional healing. A rights-based approach, accountability of state actors, and commitment to democratic student representation are vital for lasting peace on campus.

Let the universities not breed silence. Let them nurture voices—loud, reasoned, and fearless.

 

 

 

The Pahalgam Terrorist Incident: Balancing Security and Humanity

 On April 26, 2025, Pahalgam, a jewel and serene tourist town in Jammu & Kashmir's tourism landscape, militants ambushed a convoy of tourists in Baisaran, a popular meadow, causing 26 casualties and injuries to several tourists. Intelligence reports had previously warned about heightened activity by extremist groups seeking to disrupt the peace during the early tourist season, yet critical security lapses allowed the attackers to strike with devastating effect. This attack was a stark reminder that even in regions showing signs of healing and economic revival through tourism, the specter of violence remains. Militants chose Pahalgam, a symbol of coexistence and hospitality to maximize psychological and political damage.

Despite credible intelligence warnings, critical security gaps remained. Patrolling was minimal, route surveillance inadequate, and inter-agency coordination deficient. These failures enabled militants to exploit vulnerabilities, leading to injuries and panic. Investigations revealed that insufficient surveillance along vulnerable tourist routes, delayed deployment of rapid response units, poor communication between local police, intelligence, and paramilitary forces.

In the immediate aftermath, local residents, including pony operators, tour guides, and taxi drivers, displayed exceptional courage. They evacuated the wounded, provided first aid, and offered shelter to stranded tourists. Locals opened their homes to terrified tourists, offering protection and comfort. Their acts highlighted the true spirit of Kashmiriyat; compassion, bravery, and humanity and standing firmly against hate. The immediate response from the local population was heroic, the incident triggered a series of stringent government directives, including the mass cancellation of visas, with deep humanitarian repercussions.

Following the attack, protests were held across Muslim-majority regions of Kashmir, including Srinagar, Pulwama, Shopian, Pahalgam, Anantnag, Baramulla, and other towns. Demonstrators expressed grief and anger, calling the attack a blow to Kashmiriyat and condemning the violence. Shops and businesses shut down in solidarity. On 25 April, Mirwaiz Umar Farooq, in his Friday sermon at Srinagar’s Jamia Masjid, said that Kashmiris "stand shoulder to shoulder with the victims." A minute of silence was observed before prayers in memory of those killed.

Protests were held in many parts of India condemning the attack. The attack also prompted a surge in Islamophobic and anti-Kashmiri sentiments across the country. Kashmiris, particularly students, reported incidents of harassment, heckling, and threats from far-right Hindu groups. In states such as Uttarakhand, Punjab, and Uttar Pradesh, Kashmiri tenants faced eviction from their rented accommodations, and shopkeepers refused to trade with them. Several Kashmiri students were forced to seek refuge in airports while attempting to return home. In Dehradun, the leader of the Hindu Raksha Dal, a far-right Hindutva organization, issued a threat, warning that Kashmiri Muslims must leave or face unspecified consequences, with plans to mobilize workers to take action against them. Hostels and educational institutions reportedly evicted Kashmiri students fearing backlash or based on discriminatory sentiment. Hate crimes against ordinary Kashmiris, with no links to militancy, rose alarmingly. Instead of national unity, many sections of society pushed divisive narratives, deepening the wounds.

Social media platforms played a central role in this communal polarization through fake news, morphed images and unverified videos blaming "Kashmiris at large" for the attack circulated widely. Hate campaigns with hashtags promoting boycotts of Kashmiri businesses and targeting Muslim communities trended on major platforms. Both right-wing and extremist accounts amplified communal hate and radicalization, undermining efforts of peace-building.

The unchecked spread of misinformation highlighted the urgent need for responsible digital governance and fact-checking mechanisms.

In response to this heinous act of terrorism, the government issued sweeping visa cancellations for 14 categories of visas:, including those of business, conference, visitor, pilgrim and medical, issued to Pakistan citizens. Resultantly, tourist visas for travelers crossing India or Pakistan were annulled. Spouse visas, even for those legally married across borders, were revoked. Medical visas for critical treatments were canceled indiscriminately. This blanket policy affected numerous individuals, a Jodhpur family stranded due to a canceled spouse visa, families in Malerkotla and Uttar Pradesh facing separation. Media reports suggests that many couples who’ve spouse of the either India or Pakistan have suffered the most as one of the spouse is either Indian or Pakistan visa and their children do faced the same catastrophe. Emotional scenes were witnessed at Attari Border in last three-four days where spouse separated and their children too. The case of Dr. Vikram Udasi, Rishi Kumar and Priya Kanwar was appeared in the news columns who have spouse of Pakistan. There might be several other such cases with similar situations, who might have undergone the like mental and emotional turmoil.  

The sweep of harsh policies did not distinguish by religion. Several Hindu families, who had crossed from Pakistan decades ago and settled in areas like Sirsa, Hisar, and Karnal in Haryana, still lack formal Indian citizenship are in a severe situation of confusion. Despite their love for homeland and suffering unaccounted torture and humiliation and migrated with the hope of better and dignified life remained stateless. They are now facing fresh bureaucratic hurdles, suspicion, and in some cases, threats of deportation. Their sacrifice, loyalty, and quiet perseverance must not be forgotten in today's divisive climate.

Women, children, and the elderly bore the brunt of these directives. Emotional trauma, medical crises, and family dislocations followed. Human rights organizations and legal experts criticized the lack of individualized assessments, arguing that such blanket measures violated basic humanitarian principles. International Humanitarian Law forbids collective punishment. UN Human Rights Covenants protect the rights to family life, movement, and medical access. Indian Constitution, particularly Article 21 (Right to Life and Personal Liberty), demands humane treatment of all individuals under Indian jurisdiction. The blanket visa cancellations, without distinction between innocent travelers and potential threats raise serious questions under both national and international legal frameworks.

A more balanced strategy could have adopted such as allowing valid visa holders a grace period to return, conducting individualized threat assessments, establishing humanitarian corridors for medical and family emergencies. Such measures would have preserved security imperatives without inflicting undue suffering on innocents. The decision was taken in unduly haste without considering the consequences of it particularly on the Indian nationals who’ve cross border family and marital relations and this section is not a small one and restricted to one or two states, rather whole northern Indian states come into its ambit. The fallout of such stringent directives is multifaceted; families with cross-border families will face permanent ruptures and longer separation, muslim and migrant communities may feel further disenfranchised, Damage to India's reputation as a tolerant, humanitarian nation, public sentiment within India and abroad could shift against perceived injustices and India's humanitarian image on the global stage could suffer.

Combating terrorism of this magnitude requires a multi-pronged approach, Strengthening community policing and building trust with local populations, deploying advanced surveillance technologies, implementing counter-radicalization programs, establishing rapid response forces and upholding human rights to maintain moral authority in international forums and reinforce social cohesion through responsible political and civil discourse. Regulate social media platforms to curb hate speech and misinformation

The Pahalgam terrorist incident revealed not only the vulnerabilities in security frameworks but also the resilience and compassion of the local populace. In confronting terrorism, it is essential to strike a balance between ensuring national security and upholding humanitarian principles. The terror attack on the tourists by enquiring their faith and religion and asking the victims to read Kalma, a muslim religious recital is a dangerous depart from the decades old terror activities in the state. It clearly in alignment with recent diatribe, tantrum and hate speech of Pakistan Army Chief, General Munir who uttered that Hindus and Muslim are distinct identities and that points towards the army involvement in this attack as the terrorists pursued the same thought. The aim seems to have two pronged end; firstly, inflame the hatred amongst the communities and incite a communal onslaught and fringe on muslims by ultra Hindus to broaden the gap between religions, which is under severe attack for the last one decade and secondly, sabotage the tourism of the Jammu & Kashmir to economically destroy the state and reaping the rich harvest of youths for their vested designs.

Blanket punitive measures risk alienating communities and undermining the very values that differentiate democracies from terror-driven ideologies. A humane, nuanced approach remains the most effective path forward. In an increasingly interconnected world, justice without compassion becomes tyranny, and security without dignity breeds rebellion. India’s strength has always been its ability to balance toughness with heart. It is this spirit that must prevail over terror, over fear, and over hate.

 

Honour Killing-a slur on the society

                     “Love is the emblem of eternity; it confounds all notion of time; effaces all memory of a                                        beginning, all fear of an end.” – Madame de Stael

 

Haryana is infamous for killing its daughters. Efforts are made her to kill in the womb or as if she survived somehow, new born is subject to perpetrating inhuman and callous mindset. Even if she survives the first two big salvos, she is killed at the doorstep of her youthhood. The ignominy of killing its daughters is not on vane but abysmally on rise. This indicates that people are of animalistic mindset and no voice of opposition is heard from any quarter whether it is social organizations or political dispensation. Boasting is the typical character of this barbaric Haryanvi society. The government and its advocates fondly claim that Haryana is number 1 in economic front on many indicators but forget to mention that the state is competing in garnering the number 1 spot of killing its young ones. Big claims are made of brotherhood amongst 36 biradaries for centuries and it will be maintained through socio-political approach. But truth is that the lip service is made to garner the votes of the highly fragmented society on caste lines. And this fragmentation witnessed a sharp increase in the caste conglomeration primarily spearheaded by the political dispensation. The heads of leaders of different castes are joined on the platforms showing the pseudo oneness. Fact is that the so-called socio-political leaders at grassroot level or village are the torchbearer of spreading hatred and canard amongst the already fragile society. The young men and women are preached and trained to safeguard and maintain the static hierarchical social order. These young minds spread this venom vehemently in the institutions where they go or amongst their peers. The intolerance, pseudo caste honor and mindset of belonging to a particular caste and clan is hardened and reflects in the social discourse.

Honor killings clearly, the continuing shame of India despite the country’s major advances in several domains – are powered by the status and pride among individuals over the castes, sub-castes and religions they belong to. Utmost importance is given to the ‘purity’ of the family and that of ‘sense of belonging’ to a particular social segment has led to the most abhorrent outcome of patriarchy in the form of ‘honor killings’.

Unprecedent incidents of honor killings were appeared in the columns of newspapers in the month of June and July as if gushing water breaks the barrage. 27 year old Saravjeet Kaur was killed by her parents in village Nijadela Kalan of Sirsa district by her father and brother on she having a connect with a youth of nearby village despite opposition of her family. Komal was mercilessly killed by her adolescent brother, just 17 years old because she married with a boy of lower caste in Kaithal. The height of his criminal's mindset reflects when he shared a video on social media. A newly married couple, Tejvir and Meena was brutally murdered in a park oh Hansi in full public view. The couple initially availed the police protection but life can’t be run in four-walls, it needs certain livelihood to pull and prove the love. A youth was murdered in Rewari when he visited his love-interest and another Youngman, Gaurav Malik was murdered in Banchari village of Palwal district when he visited to his in-laws after around one and half month of marriage.

The spectrum of incidents clearly indicates that the virus of honor killing is inflicting the society in the cross-breadth of Haryana. The killers in all the reported cases within a short span of hardly one month shows that family of either girl or boy is involved in the heinous crime.   

‘Honor killing’ also called ‘shame killing’ is the murder of an individual, mostly by the victim’s own family members, to protect the ‘dignity’ and ‘honor’ of the family when it involves inter-caste, inter-religious marriages or relationships. In most cases, the victim is a woman, although in several cases the man/boy is also targeted. The victims in most cases are from lower castes of the society, if he is boy and girl, if she belongs to upper caste or both boy and girl if they belongs to the same caste or different upper castes.

Although honor killing cases are more prevalent in a few North Indian states, like Uttar Pradesh, Bihar, Rajasthan, Haryana, Jharkhand and Punjab, but Haryana has attained a unique kind of notoriety in honor killings. Now, this virus is spreading its tenterhooks in the southern states too. One of the late spread of this virus could be iron curtain raised between the castes and communities which couldn’t manifest because of variety of reasons but now youths, both boy and girl are coming in contact in the era of social media and internet which made easy access and interaction. As per the latest data from the National Crime Records Bureau (NCRB), the number of honor killings reported in India was 25 each in 2019 and 2020, and 33 in 2021. But these figures are based on those reported, and the number could be much higher than mentioned as most cases go unreported. These crimes take place throughout the world and are not limited to one specific religion or faith. However, they have rather significantly and consistently occurred in various parts of the Middle East and South Asia, with nearly half of all honor killings occurring in India and Pakistan.

Honor killing could be better understood that it is done to “eradicate the dishonor and shame brought by family members”, especially a woman by marrying or seeking a life partner belonging to a “lower caste”, which they feel does not “match” their social status. It is based on a fear of being ‘out-casted’ if such relationships are allowed, and there have been several cases where families have been humiliated for allowing a girl to marry outside, especially someone from a “lower caste”. Honor killing is nothing but a ‘‘planned murder’’ to safeguard the honor and prestige of a family to prevent it from “falling in the eyes” of members of the social segment they belong to.

While honor killings receive clandestine support and license from certain ‘respected’ quarters within the social group to which the perpetrators belong, there is no law to specifically deal with honor killing. The crime is dealt with as ‘murder’. Unfortunately, the law sees ‘honor killing’ as murder, not a larger conspiracy that ends up killing the innocent with a certain degree of social backing.

In Haryana, such crimes have the blessings of bodies like the Khap Panchayats, which provide extra-constitutional blessings for ‘honour killings’. They ignore Articles 14 and 15 of the Indian Constitution, dealing with the right to equality and not allowing discrimination on the grounds of religion, race, caste, gender or place of birth, respectively. The Constitution’s Article 19 provides the right to freedom, while Article 21 grants the right to life, which honour killings directly violate with the blessings of family elders. It also violates the rights of individuals to choose a life partner, irrespective of which caste or religion he or she belongs to.

The Supreme Court in 2006 observed: “We sometimes hear of ‘honor’ killings of such persons who undergo inter-caste or inter-religious marriages of their own free will. There is nothing honorable in such killings, and in fact, they are nothing but barbaric and shameful acts of murder committed by brutal, feudal-minded persons who deserve harsh punishment. Only in this way can we stamp out such acts of barbarism.”

It noted: “In our opinion, such acts of violence of threats or harassment are wholly illegal, and those who commit them must be severely punished. This is a free and democratic country, and once a person becomes a major, he or she can marry whosoever he/she likes. If the parents of the boy or girl do not approve of such inter-caste or inter-religious marriage, the maximum they can do is cut off social relations with the son or daughter, but they cannot harass the person who undergoes such inter-caste or inter-religious marriage.”

Most often, it involves the murder of a woman or girl by male family members, due to the perpetrators' belief that the victim has brought dishonor or shame upon the family name, reputation or prestige. Honor killings are believed to have originated from tribal customs. It seems that society has grown only in the sphere of material gains, hollow educational system, no cultivation of science’s accomplishments in the social behavior and belief. No social movement is in evidence, not even the voice of resentment, opposition and condemnation is heard from the social and political organization. The movement for economic demands have been witnessed in last 2-3 years but not a small demonstration was held against the decaying social values. The perpetrators of such heinous crime as that of honor killings are found to decorate the stage along the political leaders of different parties. Whom they will Fear? Glaring is the fact that law enforcing contingent comes from the same segment of the society with similar mindset who himself or herself believes trans caste and religion marriages as aberration and sin. Who will enforce the provisions of the constitution of equity and freedom of mate selection for the adult human being? Can the the youth be deterred from the love plunge? Can the honor killings forbade the youths not to fell in love? Love is an emotion that's highly abstract and has potential to entice the beloved as if a favored hunt. Martin Luther King Jr. Propounded that “Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.”