Tag Archives: violence

BURNED

I wrote this piece of fiction in honor of victims of acid attacks — especially in India. It was developed at EnActe Arts as part of the WEFT (“women enacting for themselves”) program. It is a humble and probably inadequate attempt to depict the victims’ plight, written with deep humility for unless we walk in their shoes we cannot know the unimaginable pain they bear. I offer it with empathy for their suffering, and admiration for their courage in the face of such heinous crimes. India Today Data Intelligence Unit (DIU) has found that between 2014 and 2018, there have been 1,483 victims of acid attacks in the country, according to data released by the National Crime Records Bureau. Many more go unreported or unrecorded. 

In my dreams I am whole, with my easy laughs, ready quips, fleeting annoyances, steady love of ice cream. I am walking, happy. But I shiver. I walk towards the sun. I don’t see the gaping pit ahead. I wake up shaking, sweating, hot and cold. Then my hands are on my face, and… I feel the scars, the craters, the hardness — Your gift.

Your gift erased so much of me, my face, my one window to the world. They say we are nothing without memories. We are also nothing without a face. This visage, this countenance, this mirror where the world sees itself reflected and knows its place. How do I tell the world who I am? I look in the mirror and my one watery eye sees a stranger, a horror story with no end. This thing that used to be a face, a recognition, a mirror is now a dark hole where all light ends and nothing reflects. Where there used to be me, my signature smile, my left cheek’s dimple – it’s all gone. I remain a nameless, faceless ghost visible only in my misfortune. Your branding iron left a seething script. 

When it first happened, they wanted me to utter your name. I wouldn’t defile my mouth. The neighbors, the relatives, even the police came asking. They came to condole, to comfort my father, my mother, my brother who seethes in daily rage. But I know they just came to see me – the remains of me. Curiosity beats empathy but sometimes that’s the only vehicle to my door. I wrote your name down only once and gave it to the police. My mother took a photo of that piece of paper with my brother’s phone. When did she learn to take photos with a phone? She knew I wouldn’t utter it again, so she kept the “evidence” she said. But I know she keeps this paper to rekindle vengeful fires in her heart. My gentle, god-fearing Kali, who quietly tolerated harsh words from her mother and mother-in-law, is ready to kill for me today.

My father does not look at me. I miss how he used to cup my face, kiss my forehead every morning. Proud Papa. Now he won’t touch my face, just puts a hand on my head looking away. Sometimes I hear him crying when he thinks I can’t hear. My mother hardly cries. Instead she asks him harshly, “What’s the point of crying now?! Have you called the lawyer?” She is hard. So hard I fear her brittleness will break her. She only softens when she brings me food. Patiently lets me eat, gently wiping the drool from my mouth. My lips’ bare remains, mere lines relearn how to contain food. Grateful I can still taste, I tell her how much I love it. She won’t even acknowledge this joy. She keeps her vengeance alive.

I can’t recall the particulars, only the horrific pain of your carnage. Or why? Later they said it was because “you could not bear an unrequited love”. “Love”? Yes Love! Love? I want to laugh! I have forgotten that sordid history. Somehow the acid erased that too; clean, flat, blank like the contours of my face. Perhaps best this way or I may join those that blame me. “She could have said yes…”, “She could have married him…”, “Girls these days think they are better than anyone…”. Your signature devastation demands justice and there will be none. Blaming me helps the onlookers feel better. Perhaps safer. Some relief for their miserable, beaten souls. 

When I came home after the first 23 surgeries, I heard them in my stupor from all the painkillers. I hated them then. All of them who said, who still say I could have alleviated your hate, who think I should now be traded off to someone even lesser, to “free” my parents. Perhaps free them of any hint of guilt. They know they are who made you possible. They supplied the fodder for the kind of anger you thrive in. When I first heard them I would scream but no sound emerged. Only violent, bruising tears. But then my mother – my gentle Kali – took care of them and their solicitousness. That makes me smile – only on the inside. The skin on my face borrowed from my thighs, my stomach stretches too thin to bridge a smile. I’ve tried it in the mirror – a contortion for a smile. I cringe with my eyes without eyelashes, even as I marvel at my perfect painted eyebrows. I often marvel at how well I saw all the flaws in my reflection before this annihilation of me. Maybe now I will learn to accept what I see. Maybe that is how I win.

It’s been over two years since I came home. I must have nightmares because my mother shakes me awake, often caressing my forehead, trying to calm me. But all I remember are dreams where I am whole. At first I prayed for a merciful death. But now I don’t want to die. I listen for the birds singing in the morning. My good eye loves the sun. I still marvel at how well my mother sings. I cook with her, I learn to sew with her, little things. Soon my hands will be steady. I put my head on my father’s knee when he comes home every evening. His blessing stalls the night.

This week I step out for the first time. I shake so hard that my Kali grips my hand tight as I accompany her to the market. I cover the side of my face. I want to keep my old face. I don’t let go of her hand. Soon I know I will bare my whole face and let them all see — and let you see. Maybe when I see you in court. I will look and point at you – steady, unselfconscious, straight. Maybe you can relish what you wrought. Your hatred manifesto. I will let you flinch at my ugly erasure. And when you flinch I will laugh. You gave me unutterable pain, you scarred me for life, almost erased me. Almost. The me that your acid cannot erase, is here. Still here. I win because I will make YOU look away. 

Reena Kapoor is a writer and photographer. Her poems take the reader on journeys through a multitude of places, time periods, and emotions. ‘Arrivals & Departures‘ is her debut poetry collection. 

Iconoclasm Is an Expression of Fanaticism

This article is part of the opinion column – Beyond Occident – where we explore a native perspective on the Indian diaspora.

After he was killed by an assassin’s bullets almost 73 years ago on a cold January day in Delhi, the locals found a decapitated statue of Mahatma Gandhi in Davis, California’s Central Park. The 6’3” tall, 950-pound bronze statue that once stood in the same park was mutilated and disfigured on January 27, 2021. The statute of Gandhiji “appeared to have been sawed off at the ankles, and half its face was severed and missing,” reports said. The statue was installed in 2016, a gift from the Indian Council of Cultural Relations.

It wasn’t the first time a statue of one of the greatest proponents of ahimsā (Sanskrit, non-violence) in modern times was desecrated and disfigured in the Land of the Free. Barely a month ago, in December 2010, in Washington, DC, another Mahatma Gandhi statue was vandalized. Khalistani groups defaced Gandhiji’s statue that stands in front of the Indian Embassy. BLM Protestors also defaced Gandhiji’s statue in London’s Parliament Square. in June 2020, and wrote “racist” on it.

Iconoclasm is an expression of fanaticism and intolerance, and images are often destroyed for religious and political purposes. The destruction is a crude reminder of a weaponized intolerant ideology currently sweeping through the American landscape and elsewhere. However, the ideology of such brutality has its antecedents in history, which is replete with examples of iconoclastic destructions. Catherine Nixey’s ‘The Darkening Age: The Christian Destruction of the Classical World’ describes in eye-popping graphic details the destruction and gore of the ancient temples of Serapeum in Alexandria and the Parthenon in Athens. 

Chairman Mao Zedong of China ordered the destruction of countless historical monuments and works of art during what is known as the Cultural Revolution. In 2001, Mullah Mohammad Omar, the Taliban leader, ordered the Bamiyan Buddha’s blowing up in Afghanistan. Initially sculpted in 507 CE, this ancient sandstone carving was once the world’s tallest Buddha. Taliban fighters fired at the Buddha with tanks and artillery shells. When that failed, they ordered the planting of explosives to destroy it. Taliban fighters drilled holes into the statue to plant the dynamite. The process of drilling holes blowing up the Buddha image took 25 days to complete. The Islamic State did the same to the temples of Palmyra.

For Indians, Hindus specifically, the massive destruction of temples and the desecration and dismemberment of their deities throughout the past millennia have been an acute source of transgenerational trauma. Among thousands of silent yet an in-your-face reminder of that trauma is the ruins of 26 Jain-Hindu temples in Mehrauli, near Delhi. The Muslim ruler destroyed the temple complex to erect a victory tower and the Dome of Islam Mosque. Meenakshi Jain’s book ‘Flight of Deities and Rebirth of Temples – Episodes from Indian History’ details Hindu deities’ desecration, destruction, and preservation at significant risks by the faithful.

Iconoclasm is, primarily, an instrument of power. Its gore intends to instill an element of fear among the masses. Those who desecrated the Gandhi statues had every intention to terrorize the members of the Indian diaspora (and beyond) and exert political pressure. They did just that. Some of these terrorism techniques manifest themselves into blatant Hinduphobia. 

Members of the diaspora across North America and Europe have also received physical and sexual violence threats from the groups behind the desecrations. A Hindu doctor in California received threats for her strong opposition to the Khalistanis. 

“I am increasingly alarmed by the bloodcurdling sectarianism against India. Particularly against Hindus, for whom empirically the VAST majority support pluralism, progress, and peace,” tweeted Shuvaloy Majumdar, a Senior Fellow with MacDonald-Laurier Institute, the Ottawa, Canada-based think tank.

Suhag Shukla, the Executive Director and Co-founder of the Hindu advocacy group Hindu American Foundation (HAF), also tweeted that HAF “had to shut down offices in DC in 2019 after multiple threats when Sikhs for Justice rallied there. “Leave this country or we’ll take care of you,” they said.” Another member of the diaspora was reported in a newspaper saying: “Hinduphobics now have political shelter. Our safety is in jeopardy.”

Beyond some half-hearted press releases and Twitter statements, some very late, most Western leaders, including many high-profile US politicians, including those from the Indian-American community, have remained mute spectators to this barbaric onslaught on Western values of democracy. 

Avatans Kumar is a columnist, public speaker, and activist. He writes frequently writes on the topics of language & linguistics, culture, religion, Indic knowledge, and current affairs in several media outlets.

Help Mitigate Intimate Partner Violence By Taking a Survey!

(Featured Image: Illustration by Jawahir Hassan Al-Naimi/Al Jazeera)

Intimate partner violence (IPV) is a global health problem that disproportionately affects women; about 35% of women globally have experienced either physical and/or sexual violence by an intimate partner. The core elements of IPV include: physical violence, sexual violence, stalking, and psychological aggression.

In the United States, it is estimated that 35.6% of all women will experience IPV in their lifetime. IPV results in several mental and physical health issues, which has shown to disproportionately affect racial and ethnic minority and immigrant women. Literature on rates for IPV has reported that Asian American minorities have a significantly greater odds of experiencing IPV compared with other racial and ethnic groups.

Specifically, Asian Indian Americans report a 38-94% risk for lifetime experiences of violence. Research, educational outreach, and prevention programs can help educate and provide resources for Indian Americans on IPV related issues, however, these services have been criticized for an overemphasis on Western (European and American) ideologies. To create services with a better cultural perspective for Indian Americans, it is important to create a culturally relevant definition of IPV.

As an Indian American myself, I feel the effects of a lack of representation in research and healthcare services, which is why I started this research project examining perceptions of IPV within Indian American communities. Considering the severity of this health issue, this research raises awareness on IPV and its consequences within the Indian American community. Using survey data collected from Indian American communities, the current study will establish the relationship between IPV and its factors. To gather data for this research, willing and interested participants are encouraged to participate in a confidential online survey that takes 25 minutes to complete. The survey will ask you questions about your opinions and experiences as an Indian American on IPV and IPV related factors. Demographic information will also be collected.

If you are interested in joining in this effort to spread awareness and encourage others to make their voice heard in our Indian American community, here is the link to the survey: https://www.psychdata.com/s.asp?SID=191163

If you feel uncomfortable answering any questions, you are able to skip any questions at any time. In order to be a participant in this study, you must be at least 18 years of age or older and be an Asian Indian American. 

Briana Joseph is the daughter of two Indian immigrants from Kerala and is currently in her third year of college. This research is a part of her thesis and she hopes to continue this line of research in graduate school.

The Good and Bad of Living as an NRI

From Surabhi’s Notepad – A column that brings us personal essays and stories, frivolous and serious, inspired by real-life events and encounters of navigating the world as a young, Indian woman living outside India.

Sitting beside a window in my house in West Singapore, as I stare thoughtlessly at the view of lush green trees and a verdant Bukit Timah hill, I see a family of yellow parrots playing around enjoying the tropical weather. When we moved to this house two years ago, they were a family of two. Now, they are three- mom, dad, and baby parrot. The sight of this lovely playful family makes me nostalgic, it makes me sad. It makes me miss my family back in India even more.

Where I come from, living in a foreign country is considered fashionable and glamorous. While I don’t deny the better lifestyle and surplus savings, the fact remains that living abroad comes with its own set of challenges. You can feel displaced and lonely. With a pandemic imposing travel restrictions, it can very easily cause anxiety, stress, and even depression.

Pandemic or no pandemic, the realities of living away from the Motherland are not necessarily that glamorous and fun as portrayed in popular culture. In Yash Chopra and Karan Johar movies, we see Indians abroad in big landed homes, driving fancy cars, and living a life of luxury. What is rarely depicted in pop culture is the other side of the coin. Living away from India can take a toll on you emotionally and psychologically. The lack of a robust community support system, similar traditions, and enthusiasm for festivals and important occasions can be very alienating and daunting. However, in many parts of the world, Indians have managed to build a community for themselves. 

House used for the Kabhi Kushi Kabhi Gham Set (Image by Wikimedia Commons)

It can take some adjustment and a lot of patience to “settle down”, especially if you are a new immigrant. One tip I can give to my readers planning on moving abroad soon is to seek help. Start looking at online forums and groups based out of the place where you are moving, connect with people, and be open to putting yourself out there. 

Having some connections and being open to new relationships always helps. But in your head, be prepared. Even something as small as different weather at a given point of time of the year can take some getting used to. For example, when I moved to Singapore, initially, it took me a while to adjust to summers round-the-year as I’d grown up enjoying four lovely seasons in India. 

The blind race to marry an NRI and its ugly consequences

For me, the struggles have been more on the psychological front caused by the displacement and lack of a sense of belonging. I have been lucky to have a supportive and loving husband and some great friends.

For some, unfortunately, the repercussions can be worse, even life-threatening. That is why, people, especially, women should think twice about how badly they want it and for what reasons. I know a lot of girls who specifically seek NRI husbands just for the sake of the coveted label of being foreign-settled. In this blind pursuit, sometimes, women end up marrying the wrong guy landing themselves in abusive families – sometimes they are subjected to mental torture, sometimes they are abandoned, and sometimes they even end up dead.

In a case that came to light in 2017, highly-educated and well-qualified Usha Parikh left her lucrative job in a top-drawer IT company in Ahmedabad to marry a US-based NRI engineer only to realize later that her husband was an unlettered ordinary mechanic and an alcoholic. In another case the same year, Rekha Shah, daughter of a silk-stocking Surat diamantaire, married a Singapore-based doctor and within three months, the 29-year-old pregnant woman was desperate to come back to India from the physical abuse she faced from her husband and in-laws for dowry. 

In the first seven months of 2017 alone, the Indian Ministry of External Affairs received over 300 SOS complaints from Indian women stuck abroad in fraudulent marriages. According to a 2020 report, there are over 30,000 ‘honeymoon brides’ in Punjab who have been deserted by their NRI husbands within days or months of their marriage this year alone.

According to a 2018 article by Reicha Tanwar, Former Director of Women’s Studies at Kerala University, there has been a steady rise in cases of Indian women being deserted after marriage or tricked into fraudulent marriages by husbands and their families who are residents of a foreign country in the past ten years. She writes that between January 2015 to November 2017, the MEA received 3,328 such complaints. Most of the complainants were from Punjab, Andhra Pradesh, Telangana followed by Gujarat. This year, amidst lockdowns and stay-at-home impositions worldwide, cases of domestic violence- both mental and physical- surged.

What’s worse is that these NRI husbands leverage the gaps in the laws and policies, and generally go untouched. Fraudulent NRI marriages are also cases of rape, torture, human trafficking, violence, and extortion. Between September 2009 to November 2011, around 800 cases have been registered in India’s National Commission for Women but not a single NRI husband was extradited back to India as of July last year. 

The problem lies in the implementation of Article 498(a) of the Indian Penal Code wherein cases of domestic violence, the presence of NRI husbands cannot be secured in Indian courts. There is no strong law to help bring them back and that is why most of them go untouched.

Know your rights and weigh your options

It is important for every adult woman to know their rights, weigh their options, and seriously consider if they want an NRI husband at the risk of not knowing enough and going in blind. Generally, there are some red flags and patterns that can help catch the trouble early in the process of meeting the families and the boy.

Are they in a hurry? Is the boy not around and will directly come over at the time of the wedding? Have you seen the legal documents like passports, visas, etc? Are you in touch with any relatives, friends, and foreign acquaintances of the groom’s side?

Living in a foreign land seems dreamy and glamorous but at what cost?

Women and their families must do their due diligence and think twice before entering into a union with a foreign-based boy. Having said that, I completely understand that there are many scenarios where the person is smooth and there are just no alarming signs ahead of the wedding and a woman can find herself in trouble after landing in a strange country.

At that point, it becomes crucial to know where and how to seek help. Reach out to the Indian embassy or High Commission in your country. Go to the Ministry of External Affairs website or Twitter handle and reach out to them. Reach out to government organizations like NARI or non-government organizations in your area.

Here are some relevant links for readers in California: 

I am saddened by the lack of family visits this past year amidst the pandemic and as we usher into the new year with uncertainties and bleak hope, I feel even worse. However, my struggles are nothing like these thousands of women who go abroad with dreams of starting a new family, a new life, and are faced with such atrocities. It is important for us all to remember that life is not about the material side of things but in the end, it is the people and the relationships that matter. If anything, this past year we have all learned the value of having loved ones in our lives. 

I wish and pray that the new year only brings happiness and health for all of us- in India and abroad. Happy, safe, and healthy 2021!

Surabhi, a former Delhi Doordarshan presenter, is a journalist based in Singapore. She is the author of ‘Nascent Wings’ and ‘Saturated Agitation’ and has contributed to more than 15 anthologies in English and Hindi in India and Singapore. Website | Blog | Instagram

The Serenity Project Transforms Pain

Serene Singh is a Rhodes Scholar at the University of Oxford completing her postgraduate studies in Public Policy but it is her work outside of academics that initially inspired her. As former America’s Junior Miss and Miss Colorado Teen, her pageantry and modeling experience created a space for her to empower women worldwide. She created The Serenity Project nonprofit to give confidence and self-love tools, improve, and provide access and opportunity to at-risk women.

The Serenity Project was founded in 2016 after Serene lost a best friend, a survivor of violence, to suicide.

Suicide is one of the leading causes of death for at-risk women in the U.S., womxn who unduly battle body dysmorphia. While working in the US Senate on violence, trafficking, and rape policies she noticed womxn survivors were never in-charge of the settings where changes impacting survivors were created. Serene dreamt of empowering survivors to dream again. In the face of a culture of mental health stigmatization, societal shaming of survivors, and a lack of tools for at-risk womxn to gain confidence, Serene’s vision to support and empower women has made waves and had an impact spanning across the United States and reaching hundreds of womxn. Previous project participants include (but are not limited to) survivors of domestic violence, attempted suicides, PTSD, human trafficking, etc.

Empowering womxn survivors to transform their pain into their power is what The Serenity Project is about.  

The Serenity Project empowers “at-risk” womxn by challenging 1) unhealthy beauty standards 2) the rising number of suicide attempts and 3) the lack of support, tools, and skills survivors receive to grow through the trauma they have gone through. 

The Serenity Project begins with a 10-15 at-risk womxn to participate in a kick-off fashion show (featured in the Documentary) followed by a 12-month curriculum called the Soaring Curriculum, alongside a globally-based mentorship program. The curriculum builds skills (i.e. self-compassion, meditation, public speaking) while womxn mentors from around the globe are able to serve as mentors and support survivors to develop passion projects that help the womxn pay their experiences forward and invest in their dreams.

The Serenity Project’s recent release of The Serenity Project documentary captures the very first year of the project lifting off the ground. The visceral impact of witnessing womxn gaining confidence and unapologetically being their true selves touched everyone’s heart. The Live Zoom event followed by the Youtube Premiering of the Documentary brought tears to the eyes of many viewers who were survivors themselves. 

Serene Singh states, “There is nothing more powerful and inspiring than a woman who discovers her wings and uses them to build herself up and bring others with her too. That is what this nonprofit is all about.” 

For more information or inquiries, visit their website or email theserenityprojectofficial@gmail.com. 

 

She Amid COVID

Violence against women is not a spatially or temporally bounded. It persists all around the Globe. In 1993, the United Nations General Assembly adopted the Declaration on the Elimination of Violence against Women. This Declaration defines, violence against women as ‘any act of gender-based violence that results in, or is likely to result in, physical, sexual or psychological harm or suffering to women, including threats of such acts, coercion or arbitrary deprivation of liberty, whether occurring in public or in private life’. 

According to the World Health Organization, violence against women is a major public health problem that has seized the woman’s basic human rights internationally. Particularly vulnerable are the women in forced social subordinate status and less education because they are more prone to experience intimate partner violence.

In the year 2017, it was estimated that 137 women across the world were killed by a member of their own family every day. More than a third were killed by their current or former intimate partner.

These ‘Covidnary Times’ are extremely challenging and Neo Normal. The COVID era has made the existing ‘vulnerable’ section more prone to abuse, both physical, sexual, or mental. It remains a poisonous truth of our society, that women, even in the 21st century, still do not get the same status as men. The degraded state of women is visible, not only in our society as a whole but is also prevalent in a more severe form within the households and this makes women highly vulnerable in the Covid-19 Tsunami. 

Women continue to exist as a neglected bunch and their plight is often swept under the rugs.

Any Pandemic like Covid-19 is bound to have a draconian impact on the lives of women particularly those belonging to marginalized communities.

This is primarily due to two major reason: firstly, the women in India within a given household remain neglected which means even if they become symptomatic of the deadly Coronavirus disease there is a high probability of them being ignored especially in orthodox families that possess pre-existing patriarchy overdose; Secondly, because of the widespread educational deficiency which persists more in women than men, globally. 

Note that only 45.9 percent of women in India use their mobile phones themselves 

If one goes about analyzing the state of women in contemporary India, it becomes clear that women in India have been and still continue to be marginalized. And it is not only the women as a homogeneous group which is being discriminated over centuries but the women in many sub-groups of women which exists as the ‘marginals among the marginalized’ –  Dalits, tribal, HIV infected, sex workers, LGBTQ, and women belonging to a minority group.

Going by the official data, the National Family Health Survey in 2016 revealed some deplorable Statistics which we cannot afford to ignore. It stated that 28.8 percent of women faced violence domestically by their respective spouses, 3.3 percent of women faced violence even during pregnancy. 

The story however is no different for the women in America. In the United States, a man beats a woman every twelve seconds and women with lower income tend to face six times more violence compared to women with higher income. A woman belonging to Indian-American & African-American subgroup is more threatened with domestic violence. A major cause of female injury-related death during pregnancy in the United States is due to intimate partner violence. And a woman with any type of disability is 40 percent more at the risk of severe intimate partner violence.

Again one should keep in mind that these figures could be misrepresentative due under-reporting or no reporting at all. Women in India remain reluctant to report any kind of violence, primarily due to the terror they face within their given households.

Domestic torture of women is also confirmed by the National Commission Of Women, asserting a steep surge in domestic violence complaints during the COVID-19 lockdown phase. Physical abuse and exploitation of women have severe repercussions on mental health. Various studies suggest that the prevalence of depression is more among women than men in India.

In such times, it is highly unlikely that the required attention and care is being provided to women.

The discrimination, exploitation, and the disadvantages faced by a woman starts even before she takes birth and is being exacerbated by COVID. We must start thinking about our women.

If you or someone you know needs help, reach out to: Narika, Maitri, Kiran Inc, Sakhi, Guria India, ActionAid India.

Sujeet Singh is Political Science Assistant Professor, Delhi University (India). 

Priyanka Singh is an Economics Assistant Professor, Delhi University (India).

Possible Hate Crime Against Hindu Priest?

SAALT joins Sadhana, CAIR, and faith based allies in calling for the NYPD to investigate the attack on Swami Ji Harish Chander Puri in Queens, NY  as a hate crime.

Swami Ji Harish Chander Puri was walking down the street wearing his traditional religious clothes in Glen Oaks, Queens not far from the Shiv Shakti Peeth temple around 11am last Thursday.  A man came up from behind him and started beating him.

Eyewitnesses say the attacker shouted “this is my neighborhood,” during the incident.

Puri had to be rushed to the hospital because of his injuries.

This incident happened just days after President Trump tweeted about the four women of color Congresswomen known as “the Squad”:  “Why don’t they go back and help fix the totally broken and crime infested places from which they came. ” Just days after that, crowds chanted “send her back” about Congresswoman Ilhan Omar at a Trump rally in North Carolina.

“There will be no end to hate violence unless we disrupt and dismantle the racist narratives and policies leading to this violence. This should start from the top, but instead the highest levels of government are encouraging this violence,” said Lakshmi Sridaran, SAALT’s Interim Co-Executive Director.

Racist political rhetoric from this administration is dangerous. It has a direct impact on communities of color across the country. SAALT’s Communities on Fire report found that one in 5 perpetrators of hate violence in the year after President Trump was elected cited Trump’s name, a Trump campaign slogan, or a Trump administration policy while committing the act of violence.