“A bold account of those who dare to tell their stories of struggle, and even go to jail for doing so.”

The book opens with this powerful statement, setting the tone for what the readers can expect: a deep exploration of the human spirit amidst the harsh realities of two regions most heavily militarized by the Indian State – Bastar and Kashmir. The theme of her work, as she states, is “how places and spaces are impacted by the politics of a nation and how people fight to reclaim them.”

*This article covers topics of sexual assault and violence 

Flaming Forest, Wounded Valley is a collection of stories that discuss the physical and emotional toll of loss – loss of land, loved ones, dignity and identity. Yet, amid these narratives of loss, remarkable stories of courage and determination emerge. Through her lens, we witness resilience in action: communities fighting to reclaim their spaces and asserting their rights against overwhelming odds.

Freny Manecksha’s writing style is deeply rooted in traditional journalism, blending personal anecdotes with deep research and insights. She dissects life in conflict zones, consciously humanizing the people she writes about and positioning their experiences within the broader context of the book. She weaves together historical accounts, news articles, and personal stories, making this book a rich collection of narratives, centered around themes of state violence and resistance.

The book is divided into two sections:

In the first section, Flaming Forest: Stories from Bastar, Manecksha documents the ongoing conflict between the State and Tribal communities in the Bastar region of Chhattisgarh. The author shows us how the Adivasi way of life is deeply intertwined with the Forests and the Land, and how this relationship is threatened by increasing militarization and mining interests. She discusses the unspeakable human rights violations perpetrated by the Salwa Judum (a state-sponsored militia) and other State actors. 

The second section, Wounded Valley: Stories from Kashmir, focuses on the heavily militarized landscape of Kashmir. Through the stories, Manecksha captures the atmosphere of fear and repression that defines daily life for Kashmiris. The narrative follows the pervasive presence of security forces and its impact on social life under military occupation. She talks about the psychological scars left by continuous military presence and how ordinary Kashmiris survive and resist repression.

While both sections discuss the unique challenges faced by the communities in Bastar and Kashmir, striking similarities emerge throughout. Both regions grapple with the displacement of indigenous populations, State actions that undermine their interests, armed resistance against oppression, and gross violations of human rights by the State.

A key overlapping theme in both regions is how institutions intended to safeguard citizens’ rights – especially the police and the judiciary – function favorably for the State. With its political power, access, and influence over these systems, the State enjoys an unfair advantage over the people. This imbalance is worsened by the heavy militarization in these regions that systematically restrict the indigenous population’s access to justice and protection. Freny discusses a paper in which the author observes:

‘The case study underscores how the inequitable criminal justice machine in a conflict setting is transformed into another tool for the harassment and persecution of marginalized communities’

Another critical theme explored in the book is the role of mainstream media in perpetuating narratives that adversely affect the interests of indigenous populations. This happens in two ways:

• Overemphasizing official narratives: The media often amplifies official narratives that portray indigenous populations as complicit with armed militancy, casting them in a negative light. This perspective helps in justifying military aggression and operations against civilians, presenting them as necessary measures for ‘National Security.’
• Downplaying or ignoring alternative perspectives: Simultaneously, the mainstream media fails to provide adequate coverage of human rights violations perpetrated by State forces or the struggles of Adivasis. By sidelining these critical stories, the media reinforces a one-dimensional view of conflicts that obscures the underlying complexities.

We observe this pattern in other global conflicts as well. 

During the Tamil Eelam Genocide, the Sri Lankan national media played a crucial role in fuelling ethnic tensions and endorsing military aggression against Eelam Tamils. In his paper, Press News Narratives: Covering the Final Phase of the War in Sri Lanka, Pradeep N. Weerasinghe found that newspapers targeting the Sinhala majority often constructed narratives that supported the government’s stance by portraying the conflict in binary terms – heroes versus villains – rather than objective reporting.

In Israel and the west, the media often focuses heavily on the threat posed by Hamas and other resistance groups to justify military actions. Israeli and Western mainstream media coverage tends to highlight rocket attacks on Israeli cities, emphasizing the damage caused and the number of Israelis affected, while coverage of the Israeli military’s violence on civilians in Gaza and the Occupied West Bank is less detailed or extensive. This framing helps to maintain public support for military operations by prioritizing security concerns over the humanitarian toll of the Palestinians. When the media fails to report objectively, it disproportionately harms the less powerful. Even slight deviations from factual reporting can shape public perceptions in ways that reinforce dominant narratives rather than challenge them.

At the core of this book lies Freny’s most crucial analysis of all: how such conflicts disproportionately affect women. In Bastar and Kashmir, State actors perpetrate targeted violence against women. The author recounts harrowing stories of sexual assault by security forces as part of broader acts of repression. Freny observes:

“Deployed in conflict zones as a means to crush tribal movements and to suppress Dalits in class wars, women’s bodies are here treated as territories to be conquered, claimed or marked.”

While International Law classifies sexual violence as a “war crime” and an “act of genocide,” these principles do little to shield women and children from the inherent risks of living in conflict-ridden regions, leaving them persistently vulnerable and disadvantaged.

But, there is also hope. 

The author recounts a story, when women from a remote forest village in the Bijapur District of Chhattisgarh took a bold step against gendered violence by filing a case against the security forces. This was followed by similar actions from the women of neighboring villages. These cases marked a significant moment of collective resistance, made possible through the combined efforts of civil society, women’s groups, lawyers, Adivasi leaders, and journalists. Such stories reveal remarkable resilience and determination among women who dare to challenge the system, despite the remarkable odds stacked against them.

Resistance and resilience emerge as powerful themes throughout this book. In Bastar, the Adivasi communities continue to defend their right to their land and cultural practices. In Kashmir, resilience manifests in civil disobedience. In both regions, local populations organize protests against State violence. Communities strive to maintain their cultural practices amid destabilization. For instance, despite the tense atmosphere, the Adivasis of Bastar celebrate the festival of Beej Pandum, a ritual sowing festival where seeds and agricultural implements are blessed before sowing.

Manecksha also documents how shared suffering fosters solidarity among affected individuals. In Kashmir, crowdfunding initiatives emerge to rebuild homes destroyed during conflicts, drawing on the Islamic concept of Bayt al-mal (بيت المال). This demonstrates unwavering collective resilience in the face of crisis.

These stories of resilience are important, as they highlight the determination of Indigenous populations to assert their rights over their lands, bodies, cultures, and identities, especially at a time when oppressive regimes worldwide are intent on stripping them from these rights. These narratives offer hope and unite people across borders in a shared fight, reinforcing the undeniable power of collective resistance.

Flaming Forest, Wounded Valley is a profound exploration of life under conflict and a fitting homage to those who refuse to be silenced by State oppression. Freny’s work not only brings these stories to a wider audience but also challenges readers to confront the systemic issues underlying such conflicts. This book also serves as an important reminder that understanding conflicts requires examining not only political dimensions but also social implications – particularly regarding gender dynamics.

About the author:
Freny Manecksha worked as an independent journalist for The Daily, BLITZ, The Times of India, Indian Express and Mid-day. After quitting mainstream journalism, she traveled to conflict-ridden zones, mainly Kashmir and Central India, to document human rights, development and gender related issues. Freny has been published in Himal South Asian, The Wire, Raiot, and PARI. Her book “Behold, I Shine: Narratives of Kashmir’s Women and Children” was published in 2017.