Category Archives: India

“For Vincent Van Gogh”: a poem by Namdeo Dhasal

For Vincent Van Gogh

Sunflowers truly are
The self- expression of your
Experience
But, brother
You’ve forgotten to paint
One of the colours of the sun!

- Namdeo Dhasal from The Soul Doesn’t Find Peace in This Regime (1995)

Translated by Dilip Chitre in Namdeo Dhasal: Poet of the Underworld published last year. A great book with some fine translations and an introduction to Dhasal and his works. The stunning pictures by Henning Stegmuller provide a visual introduction to Dhasal’s world. My only disconcert with the book is that Chitre entirely washes out Dhasal’s later shift to Hindutva politics. This poem can also be read as an expression of that disconcert.

Related Post: Namdeo Dhasal and the Fall of the Dalit Panther Movement

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Voices from the Nehruvian Left

The weekly Mainstream is a pale shadow of what it used to be at the time when its founding editor Nikhil Chakravarty was at the helm. Some of the finest minds in India used to write for it even though, I believe, it did not pay its contributors. Since then, both the quality of the magazine and its overall influence has declined which is partly also due to the change in the intellectual climate in the country, even though some of the veterans continue to write for it. In the age of internet, its reach was pretty much restricted till recently because of a rather clumsy website.

Thankfully, however, it has improved its website and it is easier to navigate and read it now. It has also added RSS feeds making it easier to subscribe. It is updated each week and has been quite regular in the last couple of months that I have been reading it.

Two articles in the latest issue of the magazine by the economists Girish Mishra and Arun Kumar go to show that the voice of what was called the Nehruvian Left can still pack a punch or two with meaningful analysis in an age where the media is susceptible to sound bites, and more often, just barks.

Girish Mishra places the “reforms” in the context of Naomi Klein’s book The Shock Doctrine: The Rise of Disaster Doctrine and critiques the usage of the term ‘Hindu rate of growth’.
An analysis of the post-independence growth experience shows two statistically significant breaks in the rate of growth of the economy. The first break occurred in the early 1980s when the economy moved from what has been commonly described as “the Hindu growth rate” of around 3.5 to 5.5 per cent. This followed a policy shift away from excessive controls and restrictions on private enterprise towards gradual decontrol. The second break occurred in the mid-1990s with the ushering in of deeper and broad-based reforms at the beginning of the decade.

From it follows that the entire Nehru era and most of the Indira phase was full of darkness and stagnation. The author of the Survey forgets what Dani Rodrik of the Harvard University has written about the contributions of Nehru and Indira Gandhi towards laying a solid foundation for economic growth. They faced all sorts of machinations and destabilisation attempts to break and destroy India. People have not forgotten the American attempt to induce India to mortgage its sovereignty by offering a nuclear umbrella, the VOA-AIR tie-up, Indo-US Education Foundation, etc. Another attempt was made in 1974-75 when Uncle Miltie’s prescription was put forth by six respected economists, whom Indira Gandhi ignored, in spite of powerful support by C. Subramaniam and T.A. Pai of her Cabinet. In 1991, the attempt succeeded, thanks to the great shock of mortgaging national gold stock under the Chandra Shekhar-Yaswant Sinha dispensation.

There are two other vital recommendations. The first concerns the labour laws so that the weekly working hours are increased from 48 to 60. In other words, the eight-hour working day is to be consigned to the dustbin. One may recall that the working class achieved this after a prolonged struggle and a lot of sacrifice during the 19th-20th centuries. The second is about allowing capitalists to down the shutters of their factories whenever they wish, without any restraint, and shift their investments somewhere else in search of more profits without caring for the workers who may face unemployment and loss of their dues and terminal benefits. To quote the Survey,

Either introduce a separate section on Bankruptcy in the Company Law or introduce a new bankruptcy law that facilitates exit of old/failed management as expeditiously as possible.

Obviously, both these recommendations, if implemented, will increase the number of the unemployed, not to speak of the creation of new job opportunities to give the able-bodied to participate in the creation of national wealth and honourably earn their living. If these two recommendations are accepted, they will lead to great socio-political unrest and bring the doom of the UPA Government because there is no autocratic Pinochet or Suharto, but adult franchise in the country and the labouring masses are conscious of their interests. They cannot be misled by any propaganda blitzkrieg through the print and electronic media. The previous government learned this to its dismay when it miserably lost power in spite of its loud propaganda that “India was shining”.

In the end, it is too early to say that Uncle Miltie has finally displaced Uncle Nehru. If one looks at the recent history of Indonesia, Chile, Argentina, Brazil and so on, Uncle Miltie is not going to succeed for long. Till now, there is no example to show that any country in the world has succeeded in building a prosperous and vibrant economy by following Uncle Miltie.

Dr Arun Kumar dissects the budget and the speech in more detail.

There are also constituencies that have got much without any fuss or mention. These are the favouri-tes of the government, like the rich and the corporate sector. The tax expenditures to the corporate sector have gone up by Rs 39,000 crores (p. 58, Revenue Budget), without even a mention in the speech. While not changing the structure of corporate taxation means not giving further concessions, it also implies not tampering with the massive subsidies given to this sector which now will amount to Rs 2,78,000 crores. In contrast, the direct subsidies to the poor, like on food, employment guarantee scheme and housing, will not amount to Rs 50,000 crores. The disparity is glaring considering that the subsidy to the corporate sector will benefit about one per cent of the population while the subsidy to the poor is shared by about 50 per cent of the population. Continuing with the SEZ policy and not announcing any changes in it is also continuing the massive concessions granted to the corporate sector.

Do subscribe to Mainstream’s feed.


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Dr. Ambedkar: “Our very own Buddha”

Janhavi Acharekar reviews the autobiography by Dalit writer, Baby Kamble, The Prisons We Broke: The Autobiography of a Community, “a feminist critique … and sordid memoir of a cursed community.” The book was first published in Marathi in 1986 and is recently translated into English.
The Prisons We Broke is a graphic revelation of the inner world of the Mahar community in Maharashtra. “We were just like animals, but without tails,” she says, describing in lurid detail a world of lice-infested rags for saris, feasts comprising maggot-ridden innards of diseased carcasses, the tearing hunger of starving new mothers, babies cleaned with saliva instead of soap, and intestine-damaging cactus pods consumed to quell hunger.

Born to an entrepreneurial father, the author’s “privileged background” barely keeps her above the abject poverty suffered by her people. Her English-speaking aajas or grandfathers were butlers to European sahibs, far removed from their poverty-stricken and superstition-ridden Maharwada that lay on the fringes of society. However, for the author, it is a world of buffalo fairs and sacrifice, of people possessed by spirits and boys offered to the mother goddess as potrajas. She recounts vividly the people of Maharwada, their houses and customs, their joys and sorrows. Women, especially, occupy pride of place in the narrative.

Baby Kamble’s autobiography is unique because in critiquing Brahminical domination, it also speaks out for the women of her community, presenting an unflinching portrait of its women, subjugated by both caste and patriarchy (later, the same women become the driving force towards education). The younger women suffer the worst fate. Usually married off at the age of eight or nine, they are often physically chained or have their noses chopped off for incurring the displeasure of their husbands or in-laws. And it is in these circumstances that she embraces the teachings of Dr. Ambedkar, their saviour and messiah, their “very own Buddha”.

The Prisons We Broke is significant because it traces the evolution of the Mahar community from pre-Ambedkar days to its rapid transformation through education and mass conversion. It presents the seeds of a revolution through images of impromptu speeches and bold entries into temples, of poems in praise of the man who rescued them from the mire of Hinduism, their “Baliraja, Ravan, Buddha and Bhim”. However, she also contributes to the deification of Ambedkar (“…he is our God. Nay, he is even better; he is the god of gods…He is certainly superior to God.”) and is sharply critical of the current generation of educated Dalits that rejects its roots and drives Babasaheb out of its life.

Related Post: Namdeo Dhasal and the Fall of the Dalit Panthers

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Budget Bonanza for the Indian Farmer!

The Rs. 60,000 crores loans waiver to the small and marginal farmer is little more than the corporate taxes foregone by the government in a year. Yet, we have IBNLive pose a rhetorical question in a most dramatic manner.
On the day when Finance Minister P Chidambaram unveiled his seventh budget – and his fifth for the UPA government – he left everybody stunned with a Rs 60,000 crores waiver of loans for small and marginal farmers.This has left open two huge questions – where is the money coming from, and if this year’s Budget is an attempt to get re-elected. (source)

No one, however, seems to be “stunned” at the thought of who bears the brunt of the taxes not paid by the corporates.

If you ask me, we should have elections every two years…

Update: See Madhukar’s excellent post on the topic

Nazi Literature in South America and India

Roberto Bolano in his recently translated novel Nazi Literature in the Americas weaves an entire literary universe filled with imaginary writers and their writings.Not all writers were,however, fans of Hitler or other Nazi leaders or even their ideology. Bolano’s biographies of these imaginary writers, inspired in a way by Borges’ Book of Imaginary Beings, are short- the longest runs into a few pages, the shortest about a page in length. Marked by sharply etched portraits of the writers and of their equally imaginary writings, the novel reads like a racy potboiler, except that there is no evident plot in the novel. Only the last story (which readers of Bolano’s novel Distant Star will be familiar with because it is a summary of the same novel) is somewhat longer and has Bolano himself speaking in the first person and somewhat gives the clues to the underlying impulses behind the novel.

In this he recounts the story of Ramirez Hoffman, a Chilean air plane pilot who seemingly heralded a ‘new era’ in Chilean arts after the coup against Salvador Allende’s socialist government and the establishment of Augusto Pinochet’s military dictatorship. Hoffman’s poetry is written in the sky using smokes from his air plane thus announcing the new blend of technology and arts as Chile was ‘recovering its manhood’ under a military dispensation.Some of Hoffman’s poems, all one liners written on the skies, read as follows:

“YOUTH…YOUTH”
“GOOD LUCK TO EVERYONE IN DEATH”
“LEARN FROM FIRE”
“Death is friendship”
“Death is Chile”
“Death is responsibility”
“Death is growth”
“Death is communion”
“Death is cleansing” and so on till “Death is resurrection” and the generals themselves realize that something is amiss. It is, however, something far more macabre that leads to his downfall.

Bolano’s prose is marked by the alacrity of flash fiction (which to me is one of the most important developments in literature in the internet age), but nevertheless carries forward the tradition of the serious novel. The absence of an explicit plot in the story does not mean that there is no plot- as a post- modern reading would suggest. Instead, the plot is hidden below the surface, like an underground river.

The point that he makes is that Nazi- like brutality has a long lineage, and it resides perceptibly and imperceptibly in literature as well. Literature is, therefore, a battlefield in the recovery of humanity and is not outside the realm of politics, and neither is politics outside the realm of poetry and literature.

Reading the novel, I could not but relate very much to India where, interestingly, it is rather normal to have politicians, in the tradition of rulers of the past like Bahadur Shah Zafar and Nawab Wajid Ali Shah, to double up as poets and writers. It is therefore not unusual that two major contemporary politicians- Atal Bihari Vajpayee and Narendra Modi, former Prime Minister and a present Chief Minister of Gujarat respectively, belonging to what is easily the closest we have to a fascist political movement, the Bharatiya Janata Party, have some claim to being poets.

To look for Nazi literature in India, one does not need biographies of imaginary writers. In India, they live among us, in our times. The question of literature and politics being separate also does not arise. They are so intricately tied up that both are the same. The nightmare and the muse.

Related Posts on Roberto Bolano

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NREGA- The Road Ahead

A group of researchers working with Samaj Pragati Sahayog in Dewas district of Madhya Pradesh writing in the latest issue of EPW (alternate link) focus on how the NREGA (National Rural Employment Guarantee Act) marks a shift from any earlier rural development schemes and how it needs to progress. They assess the learning from the last two years of its implementation and forcefully reiterate why it must be implemented, and not scrapped.

Some of the key things that they highlight are:

  • it is a development programme and not a dole programme chipping in with crucial public investments for creation of durable public assets. Its emphasis on water conservation, drought and flood proofing is critical for rural transformation in the most backward areas of the country
  • it makes a complete break with past practices of hiring contractors, the worst oppressors of the rural worker
  • There is a meticulous process for social audit
  • An unprecedented emphasis on transparency and social audits

The key challenges in implementing the scheme in some of the districts that the researchers have surveyed are:

  • Lack of professionals and under- staffing in fulfilling the scheme. At many places staff has not been appointed at all or NREGS responsibilities have been added to existing staff like BDOs and JEs. They quote the recent CAG report that finds that 52% of the 513 gram panchayats it surveyed had not appointed EGAs (Employment Guarantee Assistant)
  • Bureaucratic delays
  • Lack of peoples’ planning and grassroots social activism
  • Inappropriate payment rates since the NREGA uses the old Schedule of rates meant for work through contractors and makes it difficult for gram panchayats to cost work
  • No real social audits taking place at the grassroots level

There are quite a few proposals that the paper makes for speeding up delivery as promised by the NREGA. These include staffing the scheme appropriately (the paper provides a detailed calculation for costing), creating personnel capacity by introducing 1 year diploma courses for implementing the NREGA and above all recommend the use of information technology to bypass bureaucratic delays and provide transparency.

They conclude:

Over the last 20 years, governments so committed to an agenda of reforms for the corporates, appear to have absolutely nothing to offer to their main constituency, the rural poor. On the contrary, with the pressure on the state to shrink, expansion in scale of programmes is increasingly attempted using under-paid, poorly qualified “worker-volunteers”.5 Corners must be cut when it comes to the rural poor. Anything for them, it appears, can be of the lowest quality. Of course, we must also recognise that even during the Nehru-era, rural development was never seen as a professional activity. The legacy of Gandhian anti-state anarchism, where people know best and can manage their affairs on their own, without any external help, only reinforced this tendency.The left, fighting for the very right of the public sector to survive, appears to have become so defensive as to completely overlook the need for reforms, long overdue in a sector marked by massive corruption and complete non-accountability towards the “public”.

The NREGA ranks among the most powerful initiatives ever undertaken for transformation of rural livelihoods in India. The unprecedented commitment of financial resources is matched only by its imaginative architecture that promises a radically fresh programme of rural development. However, for NREGA to realise its potential, it must focus on raising the productivity of agriculture in India’s most backward regions. This can then lead further to the creation of allied livelihoods on the foundation of water security. This is also the only way we can envision a decline in the size of the work guarantee over time, as public investment under NREGA leads to higher rural incomes, that in turn spurs private investment and greater incomes and employment

Read the full paper at EPW or here. 

Link to Govt of India’s site on NREGA

Related Post: A Chinese Road for Rural India

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A Chinese Road for ‘Rural India’

Sagarika Ghose’s Farming the Colonial Dream  purports to be a criticism of policy makers, “leftist intellectuals and politicians” as well as certain type of journalists. In essence what the article suggests is that wasteful schemes like the National Rural Employment Guarantee Scheme (NREGS) need to be discarded, agriculture needs to be liberalized and mass migration from rural hinterland encouraged to enable the people to move into manufacturing.

In the course of her ‘argument’, Ghose takes a few potshots at un- named “celebrated journalists who have made the “rural areas” into their personal visiting cards” as well as “careerists of poverty, the vote-seeking politician, and the westernized romantic.” There is nothing in the article that, however, suggests that she herself belongs to a different universe. Perhaps as not to be accused of being a ‘Westernized romantic’ herself, she deftly alludes to the Chinese way where mass migration from the villages to the cities is ostensibly paving the way for the uplifting of the impoverished rural masses.

After having disarmed the windmills, Ghose goes on to demolish the NREGS lock, stock and barrel for an aim which was never intended for the NREGS. She accuses the NREGS of “ignoring a basic right of every Indian, that is the right to migrate …The right to migrate is an inalienable right and applies to every Indian equally.” Not just that, “according to the NREGA, the rural poor must stay trapped in their socially unequal and violent villages, and undertake meaningless exercise in earthworks to be then handed a paltry wage”.

Wow! The NREGS seems to be having a dramatic impact on rural India !  This, however, is not really the case. Recent reports, suggest that the scheme with Rs. 15,000 crore in its first year has been nothing short of a failure benefiting just about 7- 10 percent of the intended beneficiaries (link). (Jean Dreze and associates on NREGA).  She herself is closer to the mark when she acknowledges later in the same article that “the NREGA, at best is a semblance of a safety net for the absolutely destitute, that those surviving by eating worms on riverbanks, can be assured of some food for a few days, if that.” If that is the case why accuse it of holding back the “rural masses” from the urban paradise in the first place?

One, however, cannot disagree with Ghose’s assertion on the “socially unequal and violent village”, but the urban landscape hardly offers a better picture for the migrant poor. With the prices of houses in cities sky rocketing, even the middle classes outside the IT and BPO sector shudder at the thought of owning a flat. For the urban poor, in the absence of any worthwhile housing schemes by the government, the situation is deteriorating fast. In the 1980s and 1990s, China was alone in the developing world to construct decent housing for the urban poor. Even then, the population of slum dwellers in China is as high as 193.8 million, or 37.8 of the urban population, compared with India’s slum population of 158.4m constituting about 55.5 percent of urban dwellers. (Planet of Slums by Mike Davies, page 24).

Worse still is Ghose’s recipe. Liberalize the agriculture sector, she says, which for her means abolishing ceiling laws that impact the farmers’ mobility. Not a word for the landless, not a word for land distribution as if something like land reforms did not exist. If at all it exists, it does so only in the sense of ‘buying and selling of land’. While accusing others of ‘glorifying a monolithic rural India’, she herself does no better.

What does one do for those who do not own any land at all? Though the landless do not seem to exist in her article, implicitly Ms Ghose’s recipe for them is to send them to the cities, along with those smart farmers who can now easily sell off their land under a liberalized agriculture. In that, Ms Ghose discovers the solution in China. 

Follow the Chinese path, she declares. No, not that of the Chinese Revolution but its counter- revolution in the era of ‘colourless cats’:

That only 20 per cent of our GDP comes from an occupation in which 60 per cent of Indians are trapped against their will, should wake up the babus and ministers to the fact that agriculture equals poverty and the only way out is to follow the Chinese example by creating avenues to allow the millions to move out of agriculture into mass producing industry. China has done exactly this with tremendous success. The descendants of Mao have got over their “farmer glorification legacy” far quicker than us.

The trouble with those who call for copying China today is that they want the thin icing without the cake, that is to copy everything minus the Chinese Revolution itself !

She ignores what is practically an urban nightmare in China. Overwhelming migration from rural areas, a reversal of the 1960s forced migration, has led to increasing social problems. While uprooting the people from their villages and providing cheap, unprotected labour in a country that does not permit forming of labour unions for unrestricted exploitation so severe that in many areas, there is a reversal in trends with people migrating back to villages (link). The example of the Chinese peasants who are ostensibly migrating to the cities to become productive clogs for industries manufacturing everything from diapers to electronics for the Western consumers, is a cruel joke which would be hilarious were it not just sad in its implications.

To the chimera of the rural migration to Chinese cities, this is what Li Changping has to say in his essay The Crisis in the Countryside (One China, Many Paths ed. Chaohua Wang, page 213-14):

But the new regulations also meant that the peasant could not alter his or her rural registration status. Economically they ensured a huge supply of cheap labour to developed regions along China’s coastline, as some 80 million peasants rushed to join its booming cities. Socially, however, the result has been a set of injustices that have got steadily worse. …”

In the same book He Qinglain (page 179-80) points to the increasing tendency to form criminal gangs in urban China.

The large number of wandering peasants in Chinese cities and suburban areas are also a well- spring of various forms of criminal activity in the PRC today. The majority- over 75 percent- of criminals in big cities such as Beijing, Guangzong and Shenzhen, are non- resident ‘three-have-nots’. …three demographic features defined these peasant offenders. The majority- 64.5 percent were unmarried; most- 59 percent- had criminal skills; and not a few- 16.5 percent- had been in jail before… the most shocking finding of the survey, however, is the changing motivation behind peasant criminality in recent years. Previously, many peasants displayed clear signs of psychological imbalance, which had led to conflict with the law without any deliberate aim of challenging it. By contrast, majority of those caught after 1996 had committed crimes with the conscious intention of breaking the law and defying moral prohibitions. ‘Since other people are living a highly enjoyable life’, one prisoner said, ‘I, who am lonely and impoverished, should be able to find some stimulus and relaxation too.’

That is the direction that the Chinese path leads to. This is at a time of an overall boom in the manufacturing sector and the absence of a recession in the developed world, which is what has sustained China’s growth. One wonders what the situation will be at a time of decline.

Whatever be Ghose’s motivations for such a misdirected ‘solution’ for rural Indians, the fact is that rural India has always subsidized the city. Those who claim that India needs to move away from its ‘socialist’ past are actually treading an extreme version of broadly the same path as the ruling classes have followed since Jawaharlal Nehru’s time, using whatever little pretensions it had to being ‘socialist’, as a punching bag.

The fact is that the total outlay for rural development is measly as compared to the incentives given to the industry that is producing some of the world’s richest people even as the rest patiently await their promised trickled down share. In a recent article, economist Kamal Nayan Kabra observes that the “public expenditure on rural development … in the Net National Product that used to be 3.6 percent for a population of 70 percent has come down after liberalisation and is just 2.7 percent…. Similarly, the share of total public expenditure in agricultural and allied activities, including irrigation and flood control, that used to be 37 percent in the First Plan total expenditure has come down to 16.5 percent in the Tenth Plan period.” In contrast, the corporate tax foregone (Rs. 50,000 crores in 2006-07) by the Union government last year is only trivially less than the total amount spent by both Union and state governments on all rural development schemes. (link)

People like Ms Ghose would like the amount for rural development to come down further so that the largesses can be given to urban India. Perhaps in her universe, all urban Indians own companies. In reality the corporate beneficiaries are not even one percent of the population.

But then, perhaps it does not matter.

Related Post: An Alternative to Globalization

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Kosambi Festival of Ideas

Damodar Dharmanand Kosambi (1907- 1966) embodied the quintessential Indian Renaissance man that came into its own in the immediate years after independence.

He was a polyglot- an accomplished mathematician and a self- trained historian. He was well trained in Sanskrit and had a very good knowledge of Buddhism acquired from his father, a noted Buddhist scholar of his times. Educated in the United States, he returned to India not only to make contributions to mathematics but, above all, lay the basis of the current historiography of ancient India.

His orientation was firmly Marxist, and his works are a very good example of how the Marxist method can be used to give surprisingly innovative results. Many of his formulations have been proven incorrect by subsequent researches, but anyone reading his works even today cannot be but impressed not only by the wide scholarship and fascinating field work that he carried out, but also illuminating insights.

His deeply humanistic streak that still inspires many to read his works is best reflected in his own words.

“The subtle mystic philosophies, torturous religions, ornate literature, monuments teeming with intricate sculpture and delicate music of India all derive from the same historical process that produced the famished apathy of the villager, senseless opportunism and termite greed of the ‘cultured’ strata, sullen, uncoordinated discontent among the workers, general demoralization, misery, squalor and degrading superstition. The one is the result of the other, one is the expression of the other…it is necessary to understand that history is not a sequence of haphazard events but is made by human beings in the satisfaction of daily needs.”

The DD Kosambi Festivals of Ideas being celebrated in Goa right now was inaugurated by Vice President MH Ansari on 5th February. P Sainath delivered a lecture on the 6th and Romila Thapar, who can easily be considered his most deserving succesor (along possibly with RS Sharma), had a talk yesterday. The events are being covered at the DD Kosambi blog. A news video there covers the speeches of Vice President Ansari and Dr. Meera Kosambi, DD Kosambi’s sociologist daughter.
 
For anyone who at any time has bathed in that suffusing glow of enlightenment when reading any of Kosambi’s works, reading and watching (the video) of the tributes to him, would be both nostalgic and re- assuring.

(A short biographical note appears here, as well as some of his other writings.)

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Suharto- ‘Water will wear away the Stone’

Death, even of dreaded criminals like Suharto who died today, comes as a shock. It is also a reminder of events- in this case, the slaughter of at least a million Indonesians in the 1960s- mostly communists in a predominantly Muslim country. Outside the officially communist countries, Indonesia had the largest communist party in the world before Suharto brutally decimated it. (news report at npr)

Closer home, he bears an uncanny resemblance to Mr Modi- he brought ‘economic development’ and ‘stability’ to the country.

Here is a poem by the great Indonesian poet, WS Rendra written during the 1998 student demonstrations that brought down Suharto.

Because we have to eat roots
while grain piles up in your storeroom…
Because we live crowded together
and you have more space than you need…
Therefore we are not on the same side.Because we’re all creased and crumpled
and you’re immaculate…
Because we’re crowded and stifled
and you lock the door…
Therefore we are suspicious of you.

Because we’re abandoned in the street
and you own all the shelter…
Because we’re caught in floods
while you have parties on pleasure craft…
Therefore we do not like you.
Because we are silenced
and you never shut up…
Because we are threatened
and you impose your will by force…
therefore we say NO to you.

Because we are not allowed to choose
and you can do what you like…
Because we wear only sandals
and you use your rifles freely…
Because we have to be polite
and you have the prisons…
therefore NO and NO to you.

Because we are like a flowing river
and you are a stone without a heart
the water will wear away the stone.

Source

As to the barbaric political repression under the former general, Tariq Ali quotes the Indonesian writer Pripit Rochijat:

Usually the corpses were no longer recognisable as human. Headless. Stomachs torn open. The smell was unimaginable. To make sure they didn’t sink, the carcasses were deliberately tied to, or impaled upon, bamboo stakes. And the departure of the corpses from the Kediri region down the Brantas achieved its golden age when bodies were stacked together on rafts over which the PKI [Indonesian Communist Party] banner grandly flew . . . Once the purge of Communist elements got under way, clients stopped coming for sexual satisfaction. The reason: most clients–and prostitutes–were too frightened, for, hanging up in front of the whorehouses, there were a lot of male Communist genitals–like bananas hung out for sale.’

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The Deafening Silence of Dalits in Punjab

One of the striking aspects of Punjab politics is the near absence of caste as a major factor during elections. It is not that the factor is wholly absent, but in contrast to even its neighboring states like Haryana and Rajasthan, it is much less in evidence, to say nothing about states like Uttar Pradesh, Bihar, Andhra or Tamil Nadu, where caste is most visibly present, politically and otherwise.It would seem that this apparent non- chalance about caste in the state is because of the influence of a ‘casteless’ Sikh religion. Sikhism was certainly a most strident attack on casteism in the medieval period. The Guru Granth Sahib, for example, contains the writings by many saints including Guru Ravidas, a chamar. Guru Nanak also initiated the practice of langar- collective feasts where people from various dined together and thus helped blunt caste antagonism.The last guru, Gobind Singh initiated baptism and gave the new adherents the common suffix of Singh/ Kaur, further dealing a blow to identification by caste name. Guru Nanak, like most Sufi/ Bhakti saints, makes no reference to the Gita, that many consider upholds the caste system. So different is the treatment of caste from mainstream Hinduism that Dr. BR Ambedkar seriously contemplated conversion to Sikhism much before he decided in favour of Buddhism. It is not certain why he changed his decision, but one of the conjectures is that the (upper caste) Sikh theologians were appalled at the thought of millions of converted Dalit Sikhs taking over their religious institutions and thus changing the power equations.Like any other conjecture, this may or may not be true. But the main idea certainly deserves a discussion. After Maharaja Ranjit Singh’s consolidation of the twelve warring misls in early 19th century, it is a fact that the jats more or less controlled both the political and in the last half century also the religious institutions (via the SGPC).

But the roots of the caste consolidation within Sikhism go further back- to the time of the gurus. This needs to be understood well so that one does not make the same mistake as three Sikh organisations recently did, when they termed the vision of the Sikh gurus as the creation of a casteless society:

Three organizations also want to make use services the sants and dera heads to ensure assimilation of Dalits in rural areas in the mainstream. At many places, Dalits are denied entry into gurdwaras and also denied access to Guru Granth Sahib for religious ceremonies, including marriage and antim ardas. This problem has been creating rift among rural Sikh masses and need to be stopped as the Sikh Gurus were for a caste less and classless society. (news report ) (Link via Surinder S. Jodhka’s article in Seminar January 2008: Of Babas and Deras)

The claim of Sikhism as a ‘caste less’ religion needs to be critically examined. Historian JS Grewal has pointed out, for example, that “Guru Nanak does not conceive of equality in social and economic terms.” (quoted in Scheduled Castes in the Sikh Community by Harish K. Puri). Guru Nanak’s rejection of caste was thus mainly in religious terms.

The Sikh gurus’ attack on caste ism, though admirable by medieval standards, did not go far enough, and was a far cry from modern sensitivities towards caste.

For example, till the SGPC was formed, the Sikh religious institutions were by and large controlled by the Khatri castes (the mahants). Much before that, the Sikh gurus, including Nanak had ensured that the guru- ship remained within the hands of the Khatris. No doubt it was a great achievement for the first four gurus to pass on the gaddi outside their family- something that is difficult to even conceive today with politicians and film actors passing on the baton to the next generation within their family. The trend changed significantly after the fifth guru who switched to the practice of retaining the guru- ship within the family.

However, even the first four gurus including the greatest of them all- Nanak, ensured that the guru ship remained within their own caste. All marriages in the guru families were within the Khatri sub- castes. A major, if not the determining aspect of the caste system- endogamy, therefore was retained in Sikh practice.

Even contemporary Sikhs have not taken any major reforms for eliminating the caste system. There have been probably more marriages between Hindus and Sikhs within the same caste than within Sikhs across the castes- this is likely to be true about the Khatris and the Dalit Sikhs/ Hindus, two castes that overlap between the two major religious communities in the state.

Caste distinctions are relatively stronger in rural Punjab. With the economic rise of some sections of Dalits, there has been a spate of separate Dalit gurudwaras in the state. In urban areas probably the distinction is less antagonistic, though not absent. In some places like Jalandhar, for example, the leather trade and production of leather related sports goods for a long time ensured that it was possible for at least some sections of Dalits to wade themselves out of extreme poverty and concentrate on economic development.

However, it is a different story in the rural areas where majority of the landless and agricultural workers are Dalits. The only Dalit leader in the state Communist Party of India in the past many decades was the one heading the agricultural workers front. Indeed, most Communist leaders in the state have and continue to come from among the Jats and Khatris with perhaps the sole exception of Mangat Ram Pasla who was shunted out of the CPI(M) few years ago (he is not a dalit, but a nai, a backward caste). Most of the key Akalis are Jat Sikhs. Relatively the Congress party has offerred slightly more space to backward caste and dalit Sikhs- like Giani Zail Singh (a tarkhan, a relatively backward caste) and Buta Singh, a Dalit Sikh. A majority of the SGPC members are Jats.

Given the continuing presence of caste antagonism, it is indeed quite spectacular that caste remains not only relatively subdued during election time, but is also not very powerfully expressed in other areas. For example, though there was a strong literary movement in Punjabi between the 1950s- 70s, there has been an absence of an identifiable Dalit literary stream in Punjabi. There have been, indeed, poets from a Dalit background- Lal Singh Dil and Sant Ram Udasi come immediately to mind, but both identified themselves with the jujharu or the naxalite influenced movement rather than as dalits (though they are contemporary with the Dalit Panthers movement in Marathi literature.)

The Bahujan Samaj Party, whose founder Kanshi Ram, incidentally was a Dalit Sikh, has made little headway in the state. One tactical mistake that the BSP made was to ally with the Jat dominated Akali party, the party of their immediate oppressor, during the late 1990s. Its electoral debacle and the subsequent disillusionment among its cadres has ensured that it remains a marginal political force in the state, though of late it has gained ground in terms of percentage of votes polled.

Many dalits from various parties including the communist and the Congress parties who joined the BSP have returned to their original ones or have at least left the BSP- disillusioned with its culture and factionalism though, happily, some have come back with renewed assertion as dalits.

The Dalit question has recently come into limelight in context of the controversy around the burgeoning deras and baba cults in the state. As Surinder Jodhka cautions in the article quoted above, though these deras are certainly manifestation of a pluralistic culture in the state and attract many dalits, it is too optimistic to see them as places of dalit assertion. One of the footnotes in his article highlighting the contradiction between the interest of the deras and the dalits is quite illuminating:

The following statement of my taxi driver who took me to visit some deras in the Amritsar and Gurdaspur districts of Punjab is instructive. ‘I am a Scheduled Caste fellow. I do not own any land. Most of our people own no land. Everyone should have some land. If not more, at least two acres for each family. It would give people a sense of security and dignity. Look at these deras. They own so much land; some even more than a thousand acres. There should be some law to limit the amount of land that a baba keeps and the rest should be distributed among people like us.’My driver Buta Singh did not mean any disrespect to the babas. He not only paid obeisance to all the deras we visited, but was upset that I did not show sufficient reverence for the babas we visited. He firmly believed in their supernatural powers and ability to do good.
Whether because of super natural reasons or otherwise, there is certainly no identifiable dalit assertion in the state, politically or otherwise. Most of the attention to their identity has been highlighted by academicians and journalists. There seems to be neither a political, literary or any other manifestation of their assertion in the state despite having the highest proportion of scheduled castes in the country (almost 30% of the state’s total population.)There is a deafening silence on part of dalits in Punjab. One wonders why, and for how long.

*****

Notes:-
(1) It needs to be remembered that Brahmins in the state are not the dominant caste, a role usurped by the jats in rural areas and the khatris in urban areas. In this, the state does not adhere to the pattern in many other regions in the country.

(2) Sikhs in Punjab constitute aout 63% of the population. About 30% of the population is classified as Dalits (mainly scheduled castes, there are no scheduled tribes in Punjab.) About 80% of the Dalits live in rural areas. The share of Sikhs in rural areas is 73%, implying that Punjab villages are predominantly Sikh and Dalit. (All statistics from Harish Puri’s article linked in “Related Articles”.) The Dalits also have one of the lowest percentage of land holdings,a measly 2.34% (Quoted in Ronki Ram, article linked in “Related Articles”.)

Related Posts:
Dalits and the Left: A Troubled Relationship
Wadali Brothers: Sufism and Dalit Emancipation
Imagining Punjab in the Age of Globalization
Dr. Ambedkar and Sikhism
Significance of being Kanshi Ram: An Obituary

Related articles (.pdf files):

Scheduled Castes in Sikh Community by Harish K Puri
Punjab Census- Scheduled Caste Data by Surinder S. Jodhka
Of Deras and Babas b Surinder S. Jodhka


Myth of Casteless Sikh Society by Ronki Ram

Caste and Religion in Punjab by Meeta and Rajiv Lochan
Dera Sacha Sauda by Lionel Baxas
Split Dalit Votes- Punjab Elections 2004 by (unsigned in EPW)

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No News is Good News?

A rise in comedy and reality shows, the emergence and establishment of non-stop trivia in news, and most significantly, the end of political news dominance, this is the face of the news channels today – a Centre for Media Studies (CMS) Media Lab analysis for 2007 has revealed to Hardnews.

The research indicates that TV news today is no longer political. It has become abjectly insensitive towards issues concerning health, education, environment and public interest. It has become flooded with sports, entertainment and crime stories. This has become integral part of news bulletins. It is not surprising that a decrease in the number of political stories has coincided with a rise in the number of sports, entertainment and crime stories. Even a little shift in favour of human interest stories seems to be again trapped in meaningless trivia and selective and obsessive 24-hour coverage of issues like ‘Prince in a hole’ or a ‘naagin’ out to take revenge.

read the complete story at that excellent site Hardnews

Advani as PM Candidate

Advani is the BJP’s Prime Ministerial candidate for the next General Elections slated for 2009. The sense of timing is not lost on anyone- one day before Mr Modi, whose governance Mr Advani much admires, faces the elections in Gujarat. The country can now look forward to some more yatras perhaps.
Although party leaders denied that the issue had any connection with the Gujarat polls, privately it was said that it was meant to give a signal to Gujarat Chief Minister Narendra Modi that he should not see himself as a future BJP prime minister. Source

If the timing is not confounding, the reasons certainly are. One would have thought that this is to project a BJP MP from Gujarat as the future Prime Minister, and that too one who admires Mr Modi. But the quote above indicates something else- that Narendra Modi has ambitions to become the Prime Minister of India.

And not just that- it raises another question about the purpose of the elections. Is it that the Gujarat elections are going to determine who the next CM of Gujarat is going to be or is it to short list the prime ministerial candidates in the BJP?

What led to BJP’s announcement now?

Image Source: The Tribune

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What is wrong with Gujarat?

It is not merely Narendrabhai. Ashish Khetan, the man behind the Tehelka expose, now fears for his life and explains what really is wrong with Gujarat.

“There was this sense of gloating, boasting at their sense of achievement at what they had managed to accomplish.”

More shocking, he said, was the attitude of ordinary Gujaratis.

“There was no remorse, no shame – just the view that the Muslims had it coming. It shows how much the mind of an average Gujarati has been poisoned,” Khetan said.

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It is still 6 December 1992

Narendra Modi’s speech yesterday in Godhra is a reminder, if one was needed, that the great setback to Indian secularism that was unleashed by razing to ground the Babri Masjid on December 6, 1992, continues unabated. There is still celebration in Mr Modi’s stable regarding the Gujarat pogrom of 2002. A lesson that the Hindutva family learned soon after 06 December was that feeling apologetic about brazen attacks on minorities in general and Muslims in particular is uncalled for. There is enough support among the middle classes for this kind of politics for them to rejoice and take pride in such demolitions.

The Janus faced Vajpayee had proclaimed on the eve of the demolition that zameen ko samthal karna padega (literally- the ground has to be evened out, in other words, the Masjid has to be razed to the level of the ground). Narendra Modi yesterday called for meting out street smart justice a la Bal Thackeray, to anyone that he considers to be a guilty.

Here is the video from 5 December, 1992 instigating the kar sewaks.

and here is Modi speaking in Godhra yesterday, justifying the killing of Sohrabbudin.

‘The Centre talks of imposing Article 356 in Gujarat but the Gujaratis will give me AK-56 to fight it,” he said. (link)

During the days of terrorism in Punjab in the 1980s, year after year the people were denied elections in the name of disturbed conditions in the state. Ditto for Kashmir. But in Gujarat, the country not only has a ‘vibrant’ state but tolerates an unrepentant fascist regime to continue to make a mockery of law and constitution day in and day out. The only time now that the ruling elites make noises over democracy is when it becomes a ‘hindrance’ to neo- liberal ‘reforms’, like when Manmohan Singh expresses his frustrations while releasing a book by his commerce minister, Kamal Nath, and praises the Chinese:

I sincerely pray and hope that we remain a functional democracy. But democracy has certain disadvantages….Now consider this in our system. Time is not valued, whether dealing with government files or applications for doing business, doing this, doing that, our system doesn’t value time and that’s one weakness of the Indian system that worries me a great deal….

I think the best that we can do is to help transform the mindsets and this is where people like Kamal Nath, Sharad Pawar, Chidambaram, Montek have been a great help to me.

But no one even in his party, except the admirably courageous Mrs Sonia Gandhi, is worried about the BJP and its unrelenting assault since the demolition of the Babri Masjid in 1992!

It is no wonder then, that it is Jawaharlal Nehru, the man who cautioned us against equating minority and majority communalism and stood for a secular and democratic India has been much attacked and reviled all these years by the left, right and center.

But the question is whether, in the midst of all this, he will outlive the current breed of Hindutva politicians? I would have liked to answer this with a resounding ‘yes’ but find myself shuddering. I remind myself of Antonio Gramsci’s statement that there may be a pessimism of the mind, but there is an optimism of the will.

But sometimes the will is only as good as the mind. Today, yet another 6 December, is one of those days.

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An Interview with Sunil Janah

Faiz’s photograph Faiz’s photograph by Sunil Janah
(I am now doubtful about the earlier picture attributed to Sunil Janah, so I have replaced it with one I am more sure about)

Thanks to Kamla Bhatt, we have podcasts (Part 1 and Part 2) of an interview with the legendary photographer Sunil Janah. Sunil Janah was one of the finds of the CPI General Secretary PC Joshi and became well known in the 1940s for pictures of the Bengal famine.There is a video of his photographs too that appears below.

Youtube Link

A number of pictures by Sunil Janah have been previously used in this blog (with due credit, of course). At the top of this post appears the famous picture of Faiz, with a very,well, Faizian look.

Link to Sunil Janah’s website.

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The Universal Digital Library Project

The Universal Digital Library Project has completed the digitization of 1.5 m books, mainly those whose copyrights have expired. A scan through the list of some books (on India, for example), makes one feel as if one is walking down the dusty aisle of an Indian university library. Most of the books are evidently old, belonging to the late 19th to early 20th century, and that adds to the charm. In the ruthless bombardment of millions of words online each day, these books take one to a different time and space where each word was chiseled with care.

The only problem with the books is that these are available as scanned .tiff image of each page. It would be much better from a readability point of view to have them as a single file, and still better if these were OCRed and available as search- friendly text or .pdf files. I am sure that eventually this will be so. Nevertheless till then having such a huge collection available at one’s fingertips is not too bad either.

Among some of the books I found is Colloquies on Simples and Drugs of India, a book by a 15th century Spanish physician Garcia da Orta, as also the memoirs of Babar and an account of Hsun Tsang’s travels in 7th century India. A random browsing of the book The Bankruptcy of India (1886), a critical work on British rule in India by HN Hyndman brought up these lines:

At any rate, we have no right to claim that we have benefited the country unless evidence has been given that the mass of the people of the country are really better off under our domination than they are under native rule. That is the test of all governments, whether native or foreign. Do they or do they not secure increased welfare for the body of the people governed?

There is but one way in which to answer this question, or to learn to appreciate our true relation to India; and that is by the careful study, without a tinge of national prejudice, of the real history of India and our connection with the country. To do this effectively calls not only for industry but also imagination. (Page 3 of Introduction, italics by blogger)

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Link to Ulib via The Hindu

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Don Quixote for the 21st Century

Don Quixote for the 21st Century is incarnated as Donkey Xote in this animation movie to be released next week in Spain. Do all great literary characters, like all great historical events, have to end the first time in a tragedy, and the second time in a farce? One will have to wait to see the movie but the trailer seems to indicate that this is indeed so.
Donkey Xote features stars of film, TV and radio as the voices of the eponymous hero, his faithful sidekick, Sancho Panza, and assorted animal companions as they set off to fight a duel in Barcelona over Don Quixote’s beloved Dulcinea del Toboso.

The adventures of Don Quixote may take up hundreds of pages in Cervantes’ classic, but the film’s producers have by necessity played fast and loose with the story in their adaptation. Squeezing the novel into 80 minutes, it gives starring roles to Don Quixote’s trusty steed, Rocinante, and Sancho Panza’s donkey, Rucio – who bears a striking resemblance to the donkey from the successful Shrek series, voiced by Eddie Murphy. (Guardian report)

Youtube link

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Moditva: ‘Scavenging, a spiritual experience for Dalits’

Another Modi gem:
In a recent book written by (Narendra Modi) and published by the state information department Modi says, “Scavenging must have been a spiritual experience for the Valmiki caste”.

The book titled Karmayog is yet to hit the stands.

In the book he goes on to say, “At some point in time somebody must have got enlightenment in scavenging. They must have thought that it is their duty to work for the happiness of the entire society and the Gods”.

Not surprisingly, the Dalits are not impressed. Modi’s remarks have not gone down well with the Dalit vote bank and have the makings of yet another controversy.

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CPM and The New Class

Communist parties that come to power have a nasty history of developing a closed oligarchy. Milovan Djilas in 1957 had pointed to what he called ‘the new class‘- a ruling class that developed within the communist party. Trotsky before him had characterized the Stalinist Soviet state as a ‘degenerate workers’ or bureaucratic state much earlier.

Mercifully, in the absence of a socialist revolution the communists in India never came to a situation where they were able to capture state power, though neither were they a complete failure. The CPM’s three decade old hold on the state of West Bengal is the closest they have come to establishing a single party rule. Kerala and Tripura, the other two states where the CPM has been in power at the state level, have played a sun and shade game with them, keeping the states alternating between Congress and CPM led fronts.

A feature of the communist leaders in India, till recently, has been the presence of many of them who participated in India’s struggle for freedom, often within the umbrella that the pre- Independence Indian National Congress was- people like Jyoti Basu and Harkishen Singh Surjit, to cite just two examples. These have been replaced in the last few years by a ‘younger’ generation, though here one must keep in mind that an age when most people face retirement, for communists that is just a start to taking up the reins- I have Prakash Karat in mind here, as well as Buddhadev Bhattacharya. Lack of a historical association with grass roots struggles except perhaps college and university level student activism has created a leadership that may be more youthful in age, but has been nurtured on strong doses of a dogmatic Marxism and bureaucratic manipulations within the party, lacking the pragmatism and political sense of a Basu and Surjeet.

At the grass roots, there is a change too. Recently, former CPM Finance Minister Ashok Mitra has pointed out that over 70 percent of the party cadre in West Bengal has joined the party after 1991 and 90 percent after 1977- that is, after the CPM led Left Front came to power in the state. The communists’ record in giving due representation to Dalits and Muslims in the state is appalling.

Similarly, D. Bandyopadhyay, the former bureaucrat who played a crucial role in carrying out Operation Barga in the state, has pointed out in a recent article that West Bengal has one of the worst records in addressing rural poverty and in providing employment to agricultural workers. A survey of panchayats in the state that are responsible for implementing the National Rural Employment Scheme reveals that 93 percent of the representation in the Panchayats belongs to local landed interests, nevertheless spawned by the implementation of the land reforms. The CPM and the Left Front indeed need to be complimented on the implementation of the reforms, but these have also contributed to changing the class character of the CPM in the state- that is favourably inclined towards the upper and rich peasantry as Bandopadhyay points out.

In this context, the CPM’s attempt at attacking its own base by displacing agriculturalists may look contradictory, but given the history of communists elsewhere, is not really so. At one level, it is the relative autonomy of the leadership (‘the new class’), at another the arrogance which takes its support base for granted.

Communsits, whether during the forced collectivization in Soviet Union in the 1930s or during the Cultural Revolution in China, have done more to destroy fellow communists and their own people than any of their class enemies. Events in Nandigram indicate that CPM in West Bengal is intent on following in their footsteps. Mercifully, they have to operate in a much more democratic environment that the CPSU and the CPC ever had to, which interestingly may slow down their self- destruction.

In the context of the fall of the Soviet Union, Eric Hobsbawm remarked in his autobiography that communism, as we have known it, no longer exists. Just as the success of the communists in India was never as complete or as abrupt as in Russia and China, so too their demise may not be as abrupt or sudden. But the way things are going, it is certainly in a state of decline. Whether it will help to rejuvenate a new wave of peoples’ movement- in name whether communist or not, is yet uncertain.

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Why Rajasthan Government Turned Down Taslima?

The answer may lie in this anecdote.

A few years ago, three former leftist student activists, now all inactive, but still broadly leftist even if petit bourgeois, went to Jaipur to spend three days on a holiday. They hired a jeep to make the climb to the Amber Fort on the outskirts of the city. The driver happened to be be a Muslim, and before long the talk turned to politics.

RK, always the one to call a spade a spade, came to the point and asked the driver:
Yahan dange hotey hain?
-Are there riots in this city (implying Hindu- Muslim riots)?

Before he even finished the sentence the driver replied, as if the response was lying on his lips, waiting to be spoken:

ab tak to nahin huye
-There haven’t been any till now

The threesome noted in good humour not only the quickness of the response but also the ab tak (till now).

What the anecdote tells is that the relative outward calmness of Jaipur and Rajasthan may be misleading. After the initial bon homie, practical considerations seem to have weighted down- correctly in my view- on Vasundhara Raje’s refusal to let Taslima Nasreen stay in Rajasthan.

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