The recent remarks by the Supreme Court on the controversial practice of demolishing homes and private properties of accused individuals have sparked considerable legal and ethical discussions across India. On September 2, 2024, a Supreme Court Bench, led by Justice B.R. Gavai and Justice K.V.Viswanathan, questioned the legality and morality of such actions, which some states have seemingly employed as a form of public retribution. The court emphasised that the law does not support the destruction of homes, even in cases where the individual is convicted of a crime, let alone merely accused.
The Supreme Court’s inquiry was spurred by a series of petitions challenging these demolitions, which have notably occurred in states like Uttar Pradesh. These actions, often referred to as “bulldozer justice,” have drawn criticism for allegedly bypassing due process and infringing on the rights of individuals and their families. Senior advocates representing the petitioners, including Dushyant Dave and C.U. Singh, urged the court to issue a clear statement against such practices, emphasising that punitive demolitions have no place in a lawful society.
In response, Solicitor General Tushar Mehta, representing the Uttar Pradesh government, defended the state’s actions by arguing that the demolitions were carried out under municipal laws and were not intended as retributive measures. He asserted that these demolitions were conducted following statutory procedures and were aimed at removing illegal structures, not punishing the accused. However, the court’s sharp questioning highlights the ongoing tension between state actions and the rights of individuals, particularly in the context of accusations and legal processes.
The history of the term “bulldozer” itself is steeped in violence and oppression. As Andy Hollandbeck notes, the word “bulldozer” has its origins in the post-Civil War era in the United States, where it was used to describe a brutal form of voter suppression against African Americans. Originally spelled “bulldoser,” it referred to the violent coercion of Black voters by white supremacists, who would use physical force – often involving bullwhips – to intimidate them into silence or compel them to vote in favour of Democratic candidates. Over time, the term evolved to describe the powerful earth-moving machines we recognise today, but its roots remain linked to racial violence and oppression. This historical context adds a chilling layer to the contemporary use of bulldozers in India.
In India, the bulldozer has taken on a new symbolic role, becoming an artefact within the psyche of few. The machine, once a neutral tool, is now celebrated in disturbing ways. Bulldozer toys are sold during festivals like Holi, bulldozers are offered as wedding gifts, and there are even songs dedicated to these machines. Political leaders have embraced the symbol, with some even adopting nicknames like “Bulldozer Baba” or “Bulldozer Mama,” further embedding the bulldozer into the cultural and political landscape of the country. The bulldozer, in this context, represents the brute force of state power, often wielded against those who are most vulnerable.
The use of bulldozer raises broader questions about the balance between state power and individual rights, the potential misuse of legal authority, and the importance of adhering to the rule of law in a democratic society and rising Islamophobia in India. Let’s take a deep look into the development, history and ideology behind the bulldozer.
Origins and Early Development of the Bulldozer
The term “bulldozer” initially referred to acts of violence during the Reconstruction Era, particularly in the southern United States, where it signified the brutal suppression of African Americans. This violent connotation persisted into the early 20th century, where “bulldozing” came to mean coercion through intimidation or physical force.
Bulldozers not only evolved ideologically but also mechanically, making them more powerful and more vengeful. In 1917, the Russell Grader Manufacturing Company marketed a “bulldozer” as a metal blade used for moving dirt, initially powered by teams of mules or attached to steam tractors. The innovation of caterpillar tracks by Benjamin Holt in 1904 allowed these machines to traverse difficult terrain, such as the delta soils of California, without becoming bogged down. The transition from steam engines to gasoline and diesel engines further enhanced the bulldozer’s power, making it an indispensable tool in both agriculture and construction by the 1930s.
In World War II, the Militarisation of the bulldozer happened. It was a critical period for the advancement and deployment of bulldozers. The U.S. military, particularly the Seabees (Naval Construction Battalions) and the Army Corps of Engineers, relied heavily on bulldozers for a variety of tasks. For example, these machines cleared rubble in European cities devastated by bombing campaigns and levelled dense jungles in the Pacific to make way for airfields and military bases. This widespread use of bulldozers in combat zones not only refined the technology but also trained a generation of operators who would bring these skills back to civilian life.
The bulldozer was celebrated during the war as a symbol of American ingenuity and power. Soldiers returning from the war brought with them a deep respect for the machine, which they had seen accomplish near-miraculous feats in the most challenging conditions. The Seabees, for example, were not just construction workers; they were seen as warriors, and their bulldozers were portrayed as extensions of their combat capabilities. Thus, came the culture of bulldozers valorisation.
The bulldozer’s role in urban renewal in America disproportionately affected African American communities. In cities across the country, urban renewal projects often targeted minority neighbourhoods for demolition, displacing residents and exacerbating racial inequalities. The text provides an example from Atlanta, where 95% of those displaced by highway construction and urban renewal were African American, even though they comprised only a third to one-half of the city’s population. This destruction of homes and communities had long-lasting effects, contributing to the entrenched racial and economic disparities that persist to this day.
The bulldozer’s legacy is deeply intertwined with the economic and social transformations of post-war America. The text points out that the bulldozer not only facilitated the physical destruction of old neighbourhoods but also played a role in the economic displacement of low-income and minority communities. This contributed to the growth of spatial and economic inequality, with the benefits of new development disproportionately accruing to wealthier, often white, communities.
Bulldozer and Israeli Apartheid
Israel’s use of bulldozers in its conflict with Palestinians, often referred to as a “bulldozer policy,” is a multifaceted strategy that has been implemented over several decades. This policy primarily involves the demolition of Palestinian homes, agricultural lands, and other structures, and is justified by Israel on various grounds, including security, punishment, and urban planning. However, it has been widely criticised for exacerbating the humanitarian situation, contributing to the displacement of Palestinians, and altering the demographic landscape.
One of the primary uses of bulldozers by Israel has been the demolition of homes belonging to Palestinians accused of being assertive or activists or their families targeted under the guise of terrorism. This practice, often justified as a deterrent, is part of what Israel describes as “punitive demolitions.” Bulldozers, usually Caterpillar D9 models, are deployed to destroy these homes, sometimes within hours of an attack or arrest. Critics argue that this form of collective punishment violates international law, as it often affects innocent family members and contributes to further radicalisation rather than deterrence.
Another application of the bulldozer policy is the demolition of homes built without permits. In the occupied West Bank and East Jerusalem, it is extremely difficult for Palestinians to obtain building permits from Israeli authorities. As a result, many Palestinians build homes without the necessary legal approvals, making them vulnerable to demolition. Israel justifies these demolitions on the grounds of enforcing building codes and urban planning regulations, but this is a means of controlling Palestinians and limiting their territorial presence.
By removing Palestinian structures and agricultural fields, Israel creates space for new settlements or the expansion of existing ones, further entrenching its presence in the occupied territories. The destruction of olive groves, farms, and other agricultural assets not only disrupts the Palestinian economy but also displaces communities that rely on these lands for their livelihoods.
The bulldozer policy is seen by many as a tool to alter the demographic balance in contested areas, particularly in East Jerusalem and the West Bank. By demolishing Palestinian homes and making it difficult for Palestinians to build new ones, Israel can limit Palestinian population growth in these areas. This has long-term implications for the political future of these territories, especially in the context of peace negotiations and the possibility of a two-state solution. The use of bulldozers to demolish homes also has a profound psychological impact on Palestinian communities. The threat of losing one’s home creates a climate of fear and insecurity, and the actual demolition of homes often leads to long-term trauma for the affected families. It also has social consequences, as displaced families may face difficulties in finding new housing and maintaining their livelihoods, further exacerbating poverty and social dislocation.
Pranay Somayajula writes, “The fact that bulldozers have cropped up in both India and Israel as a chilling symbol of state repression itself is common to both cases: in both India and Israel, the far-right regimes that govern the two countries share a common vision of an ethnic-majoritarian apartheid state, and willing to go to extreme lengths to realise that vision.”Somayajula is a writer and human rights advocate based in Washington, D.C. He is the advocacy and outreach coordinator for Hindus for Human Rights.
Bulldozer Culture in India: A Dangerous Tool of Discrimination
The story in India started with a new and troubling phenomenon, often referred to as “bulldozer culture.” This term, which might sound innocuous at first, carries heavy implications, particularly for the country’s Muslim community. What began as a method of dealing with illegal structures has morphed into a powerful symbol of state authority – one that raises serious questions about justice, fairness, and the targeting of minorities.
To understand bulldozer culture, we must first look at its origins. The practice took root in Uttar Pradesh, where bulldozers became a favoured tool of governance under Chief Minister Yogi Adityanath. Originally used to demolish illegal buildings and properties linked to criminal activities, bulldozers soon began to symbolise the state’s power to impose ‘order’, often with little regard for legal processes.
The symbolic power of the bulldozer quickly spread beyond Uttar Pradesh. It became a tool not just of physical demolition, but of political messaging – a show of strength by the majority community. From pop songs to its use in election rallies, it became the war cry of the right-wing Hindutva. The nation soon started enjoying the spectacle of demolitions through the mainstream prime time “Godi Media” where it was justified, legitimised and glorified.
Targeting the Muslim Community: The most alarming aspect of bulldozer culture is how it has been disproportionately used against Muslims. In numerous instances, bulldozers have rolled into predominantly Muslim neighbourhoods, destroying homes, shops, and other properties. These actions often follow communal violence or protests, where Muslims are perceived as being on the “wrong” side of the conflict.
Take, for example, the cases in Jahangirpuri, Delhi, and Khargone, Madhya Pradesh. In these areas, bulldozers arrived shortly after episodes of communal tension, targeting Muslim-majority areas with little to no warning. The demolitions left families homeless, businesses in ruins, and a community further alienated from the rest of society. The selective nature of these demolitions has led to accusations that the bulldozer is being used not as a tool of justice, but as an instrument of collective punishment.
Undermining Social Cohesion: The implications of bulldozer culture go beyond the physical destruction of property. This practice is tearing at the very fabric of India’s social cohesion. To Muslims, the sight of bulldozers approaching their neighbourhoods is not just a reminder of their vulnerability – it’s a stark symbol of their status as second-class citizens in their own country.
Bulldozer culture perpetuates a cycle of fear and distrust, making it harder for communities to coexist peacefully. It undermines the principles of justice and equality before the law, which are supposed to be the cornerstones of Indian democracy. Instead, the use of bulldozers in this manner sends a chilling message: that the state can and will act against certain communities with impunity.
Islamophobia and Systemic Racism: At its core, bulldozer culture is deeply rooted in Islamophobia and systemic racism. By targeting Muslim properties, the state is not only demolishing buildings – it’s reinforcing harmful stereotypes that paint Muslims as inherently criminal or disloyal. This practice plays into a broader narrative of Islamophobia that has been gaining ground in India, where Muslims are increasingly portrayed as a threat to national security and social harmony.
Islamophobia is not just an abstract concept; it manifests in real-world policies and actions, like bulldozer culture, that marginalise and disenfranchise entire communities. By associating crime and disorder with one religious group, the state deepens societal divisions and exacerbates communal tensions. This is not just an issue of biased governance – it’s a form of structural racism that systematically disadvantages Muslims.
If bulldozer culture continues unchecked, the consequences for Indian society could be severe. The further marginalisation of Muslims will only increase their socio-economic vulnerabilities, making it harder for them to achieve parity with other communities. This practice also risks deepening communal divisions, making reconciliation and harmony increasingly difficult to achieve.
Moreover, the normalisation of extrajudicial actions, such as these demolitions, poses a serious threat to the rule of law in India. When the state bypasses legal processes to punish entire communities, it erodes trust in the institutions meant to protect citizens’ rights. This sets a dangerous precedent, where the power of the state can be wielded arbitrarily, with little accountability.
A Call for Reflection and Change
A recent report in Frontline, India’s bulldozer raj: Over 1,50,000 homes razed, 7,38,000 left homeless in two years. This is a colossal number with Muslims and marginalised groups bear the brunt of this injustice.
Hence the recent Supreme Court observation on the “bulldozer justice” is a welcome step in the right direction. As bulldozer culture becomes more entrenched, it’s critical to reflect on the path that India is taking. The use of such methods may provide short-term political gains, but they come at a significant cost to the nation’s unity and democratic values. It’s time for a broader conversation about the implications of bulldozer culture, and about the need for policies that promote justice, equality, and respect for all citizens, regardless of their religion.
India’s strength lies in its diversity and its commitment to democratic ideals. Bulldozer culture, in its current form, stands in stark contrast to these principles. If we wish to preserve the fabric of our society, we must reject the politics of fear and division and instead work towards a future where every community feels safe, valued, and included.
Message to the Indian Muslim Community: Stand Firm Against Injustice
At this challenging time, when our homes, our livelihoods, and our very identities are being threatened, we must turn to our unwavering faith in Allah the Exalted for strength, guidance, and resilience. The bulldozer, once a tool of construction, has been turned into an instrument of oppression against us. But remember, no force on earth can demolish the will and dignity of a believer who stands firm in the path of justice.
Allah the Exalted has promised us in the Qur’an: “Do not lose heart nor fall into despair! You shall triumph if you are believers.” (Qur’an, 3:139). This is a time for us to unite, to support one another, and to hold fast to the rope of Allah with patience and perseverance. No bulldozer, no act of injustice, can break the spirit of a community rooted in faith and righteousness.
We must remember the trials faced by the Prophets before us – how they endured the greatest of hardships with steadfastness and hope in the mercy of Allah. Our beloved Prophet Muhammad ﷺhimself faced persecution, displacement, and hostility, but he responded with patience, wisdom, and unwavering trust in Allah’s plan. Let us take inspiration from his example and remain resolute in our commitment to justice, compassion, and brotherhood.
Know that every difficulty we face in this dunya (world) is a test, and with every test comes the opportunity to earn Allah’s immense rewards. The Qur’an reassures us: “Indeed, with hardship comes ease.” (Qur’an, 94:6). Our struggles today will pave the way for a brighter tomorrow, InShaAllah, where justice, peace, and harmony will prevail.
Let us stand together, support each other, and continue to raise our voices against this oppression. Use every lawful means at your disposal – your prayers, your words, your deeds – to resist this injustice. We are not alone; Allah the Exalted is with us, and His justice is far greater than any worldly power.
May Allah the Exalted protect our homes, our families, and our communities. May He grant us the strength to endure, the courage to resist, and the wisdom to navigate these trying times. And may He bless us with victory over oppression, so that we may live in peace and dignity, as true Muslims and as citizens of this great nation. Ameen.