Saturday, June 14, 2014

2002: How Communal Violence is Fomented (Learn from Modi’s Gujarat)Part I

 

The Feminist October 16, 2013

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1. Role of the BJP and Allied Organisations – RSS/VHP/BD

1.1. From its declaration of the Gujarat bandh on February 28 and the Bharat bandh on March 1, following the Godhra tragedy, the questionable role of the Sangh Parivar in Gujarat and the ruling BJP’s active ‘fraternal’ support to them is clear. Within hours of the VHP’s bandh call, on the afternoon of February 27, the BJP’s Gujarat general secretary extended to them his party’s support.

1.2. Following the declaration of the bandh with detailed action plans, including steps taken to ensure police complicity, (see chapters — State Complicity, Police Misbehaviour, Volume III), many of the BJP’s elected representatives to the civic corporation or Parliament, were active in leading the mobs targeting Muslims.

1.3. They have been named in FIRs, fact-finding reports of citizens groups and newspaper reports. (see chapter– List of the accused, Volume III)

1.4. The tight control that outfits like the VHP and RSS have on the ruling BJP in Gujarat and on the dominant partner of the National Democratic Alliance at the Centre, has been evident for long. The Gujarat carnage has thoroughly exposed how even the murder of innocents could be condoned by a party, the BJP, ostensibly wedded to democracy and the rule of law.

1.5. Most shocking in this condonation of the Gujarat carnage, was the role of the deputy prime minister and home minister, Shri LK Advani, whose electoral constituency is Gandhinagar, the capital of Gujarat. On innumerable occasions, Shri Advani has been engaged in high praise for Shri Modi and given him a clean chit, when he should, in fact, have been upholding the Constitution of India. He referred to the Gujarat CM as the “best chief minister in 50 years” and has repeatedly praised Shri Modi’s Gaurav Yatra, which is nothing short of a celebration of the violence that his government effectively sponsored. It is in the course of his Gaurav Yatra that Shri Modi made some extremely offensive remarks, describing the relief camps as “breeding centres” for Muslims, which his government had no interest in promoting.

1.6. The close nexus between the Modi-headed BJP government in Gujarat on the one hand, and the RSS and VHP on the other, is apparent from the backing that each gave to the other’s statements, including those casting aspersions on constitutional authorities like the election commission and the chief election commissioner (CEC).

1.7. Three days after Shri Modi had hit out at the CEC, JM Lyngdoh, as well as the Congress party president, Smt. Sonia Gandhi, because they both happen to be of the Christian faith, on August 23, the international general secretary of the VHP, Shri Praveen Togadia, forcefully repeated the charge. Describing Shri Modi as the ‘he-man’ of Gujarat, he charged Lyngdoh with having an ‘anti-Hindu’ bias because of his decision to defer the elections in Gujarat. After delivering a lecture on Islamic terrorism, organised by the Indraprastha VHP at the Constitution Club in Delhi, Shri Togadia told reporters, “There are two similarities between Mrs Gandhi and Lyngdoh. They are both Christians and both of them don’t want early elections in Gujarat.” The CEC, he said, had also “betrayed his anti-Hindu bias” earlier, in a lecture delivered at Mussourie in the aftermath of the anti-Christian violence in Dangs (Gujarat) in 2000.

1.8. The clear connection and nexus between the democratically elected BJP government in Gujarat and outfits like the RSS and the VHP is evident from the former’s conduct, since the carnage. Reports of the Gujarat government’s deliberate avoidance of the arrest of at least 150 VHP, Bajrang Dal and BJP kingpins — their names figure in the FIRs filed by the police for directly leading the mobs who slaughtered Muslims and indulged in bloody violence — have been confirmed by the absence of their names in the charge-sheets.

1.9. Although Shri Modi’s government claims to have arrested over 2,500 persons involved in the post-Godhra riots, not a single mastermind from the VHP, BJP or Bajrang Dal named as riot perpetrators and mob leaders in various police complaints, have been arrested. On the contrary, police officials who have named these leaders from the Sangh Parivar in the FIRs are being pressured to either drop their names or book them under less serious charges. At least six BJP workers have been named as the main accused in the Naroda carnage case, where over 150 Muslim men and women were massacred after girls and women were brutalised sexually. The accused include, Shri Raju Sharma, Shri Kishan Kurani, Shri PJ Rajput, Shri Harish Rohara, Shri Bapu Bajrang and Shri Raju Chaubal, all identified as BJP and VHP activists. FIRs have been lodged against the six Sangh Parivar activists under IPC 302, 395 and 143, 149 and 148 for slaughtering and rioting. However, police have been instructed not to arrest the culprits. “It is politically incorrect to arrest them and we are under tremendous pressure not to act against them,” said police officers. (The Indian Express, March 9, 2002).

1.10. The Tribunal observes that in Gujarat, many cabinet ministers are simultaneously prominent leaders of the VHP. The home minister, Shri Gordhan Zadaphiya, is one of them. So, too, is the former revenue minister Shri Haren Pandya, a senior VHP functionary. He has been named by many witnesses who appeared before us, as trying to influence police not to take action against the accused. Minister for forests, Shri Prabhat Singh Chauhan and minister for cottage industries, Shri Narayan Laloo Patel are also two clear examples of this.

1.11. In Bhavnagar, which witnessed the worst communal violence in its history, there are FIRs against Shri Om Trivedi, the city VHP president, and Shri Mansukh Panjwani, a city BJP office bearer and former municipal councillor. Both Shri Trivedi and Shri Panjwani are alleged to have led mobs that set fire to over 80 Muslim-owned business establishments. They are, however, yet to be arrested.

1.12. Similarly, at Surendranagar, CR No. 54/2002 names six persons, who are primary members of the BJP and VHP, for instigating riots and indulging in mayhem. They have been charged under IPC 395, 436, 147, 148 and 149 but have not been arrested. These include district VHP in-charge, Shri Raju Vaishnav, BJP councillor, Shri Narottam Satwara, VHP joint secretary, Shri Dhiren Shukla, Shri Tulsibhai Ranchhod Bharwad and Shri Devji Bharwad, (the last three being active BJP workers). Each time chief minister Shri Modi and the union home minister and present deputy prime minister, Shri LK Advani were questioned on this matter, they have simply feigned ignorance. This attitude, on both their parts, amounts to shielding the guilty.

1.13. Soon after the Gujarat carnage, there was a nation-wide clamour for the dismissal or resignation of the chief minister and the imposition of President’s rule in the state. While on occasions the Prime Minister Shri Vajpayee gave the impression of being somewhat shaken by the events in Gujarat, it soon became evident that it was the RSS who had the final say, when the then BJP president, Shri Jana Krishnamurthy, effectively overruled the PM and asserted that Shri Modi’s resignation was out of the question.

1.14. It is clear from these associations, and the desire of the central and the Gujarat governments to grant these outfits legitimacy, that a close and abiding link exists between the BJP, the RSS and the VHP/BD. (Two years ago, the Gujarat government decided that there lift the bar on government servants from joining the RSS. The decision had to be withdrawn following country-wide protests, including those from the BJP’s allies in the NDA coalition at the Centre.)

1.15. On February 27, concerned over the strident posturing related to the campaign for building the Ram temple at Ayodhya on the site of the demolished Babri Masjid, none less than the Prime Minister of India, Shri Vajpayee, met with the working president of the VHP, Shri Ashok Singhal.. At this meeting, the RSS joint general secretary who was also present promised “to tone down the movement.”

1.16. Within days of the PM expressing some remorse over Gujarat during a visit to the US, Shri Singhal responded (September 22): “PM Vajpayee’s statement in the US regarding the Gujarat riots had lowered the image of the people of Gujarat. The prime minister made a ridiculous remark in the US that what happened in Gujarat was a matter of shame. The remark in fact is most shameful… Gujarat is a lesson for all times to come. Since Independence, Hindus had been victims of Muslim vandalism. Now the Hindus of Gujarat have beamed a message that jehadi programmes will no longer be tolerated in any part of the country. Gujarat has served as a warning to those trying to make India a pan-Islamic nation. There are one lakh madrassas (Islamic institutions) which are propagating a dangerous ideology to make India Dar-ul-Islam. They are breeding grounds for terrorists…”

1.17. The role played by the BJP and organisations like the RSS, VHP and BD in threatening internal peace and security in many parts of India is clear. There is an urgent need to put a complete stop to these activities, which are subversive of the Indian Constitution.

1.18. The Tribunal would like to record here, the ample evidence placed before it by expert witnesses, newspaper reports and fact-finding team reports, documenting the aggressive tone and posturing of organisations like the RSS, VHP and BD, especially since the BJP-dominated National Democratic Alliance came to power at the centre. These activities and such public posturing indicate several things:

u The intimate connection and the hold that these organisations have on the BJP, a party which heads the central government today;

u The avowedly anti-constitutional thrust of their intent and activities, whether in the matter of the construction of a temple on the site of a demolished mosque, in the absence of a court verdict on the matter, or on other issues;

u The series of arms training camps held all over the country, by the VHP and the Bajrang Dal, both off-shoots of the RSS, with close links to the BJP, since, at least, the year 2000. The Indian Arms Act, 1959, expressly prohibits the possession of arms by private parties without licence (the only exception being security agencies). The possession of a licence before a firearm is owned is a legal requirement. The Bombay Police Act, which applies to Gujarat, is similarly stringent on the question of possession of arms by citizens. The police are empowered to demand production of a licence. (Section 19 of the Arms Act). The exemption of the trishul (which in fact is a sharp, three-pronged weapon, which can cause fatal injury), from the provisions of the Arms Act, through a GR issued by the central government, is a clever ploy to encourage the militarisation and arming of a section of civil society by such groups. The swords that are also freely sold at the arms training camps, along with the air guns and rifles that are used for shooting practice, are clear pointers to the intent of these organisations. Yet, the police in BJP-ruled states and the BJP-led central government have turned a blind eye to such ominous developments.

u In the specific case of the Gujarat carnage, whether on the issue of the removal or resignation of Shri Modi from the chief minister’s post or others, it is evident that the BJP-led ruling NDA’s demeanour and actions have been strongly influenced by the utterings of the RSS and its siblings, the VHP and the BD.

1.19. The intelligence departments of three states in India — Madhya Pradesh, Maharashtra and Rajasthan — have asked for a ban on the Bajrang Dal, on the grounds that it is generating “terror” and spawning home–bred terrorists. The testimony of many witnesses, from both communities, who appeared before the Tribunal, reinforces the assessment of the state police in Gujarat’s neighbouring states. “Many Gujaratis, Hindus and Muslims alike, felt that the Bajrang Dal had made a business of deliberately transforming ordinary people into terrorists. Where people had been living peacefully, they unnecessarily spun stories about Muslims, although, so far, Muslims had never given them any trouble. They wondered why people were being taught things like this.” (A witness’ testimony before the Tribunal.)

2. Training

2.1. In recent years, groups affiliated to the Sangh Parivar have been in the ascendant country-wide, given their increased access to political power, patronage and money. But the extent and scale of their mobilisation in Gujarat should be a matter of grave concern for the law and order machinery.

2.2. The BJP’s rule in Gujarat, after its return to power in February 1998, has been marked by frequent attacks on the religious minorities in the state and other anti-constitutional actions that remained unchallenged. (See chapter on Build -Up in Gujarat, Volume II).

2.3. Evidence led before the tribunal from Naroda Patiya, Naroda Gaon, Gulberg society, Chamanpura, Gomtipur and Rakhial (all in Ahmedabad), from Vadodara, Bharuch, Ankleshwar and from villages in Himmatnagar, Sabarkantha, and Panchmahal district reveals that local tensions built up after the formation of an RSS/VHP/BD unit in the area. These groups started marshalling young Hindus, assuming an aggressive attitude, distributing swords and trishuls and, in general, adopting a vigilante stance against ‘impending attacks from Muslims.’

2.4. The Tribunal has led specific and detailed evidence on the method of mobilisation and training adopted by the VHP and Bajrang Dal from four recruitsformer recruits. This explains the phenomenon whereby huge mobs surfaced so promptly all over the state during the carnage. It also explains the ability of these organisations to collect youngsters, indoctrinated with misconceptions and with hatred in their hearts, who were available at a signal from their leaders to commit murder, loot, arson and rape, and defy all laws, secure in the conviction that with the BJP in power, they would have full protection and need have no fear of the law and order machinery.

2.5. Reproduced here is the gist of the testimony of the four recruits/former recruits mentioned above, which provides a clear picture of the BD’s and the VHP’s mobilisation techniques. The enrolment fee for a new entrant to a BD shakha (cell) is Rs. 55. Once admitted, you are expected to attend meetings held around 8 p.m. every night, mostly on private premises, sometimes in small temples. Secret meetings for the more select are held once a week, later at night, around 10 p.m. Enrolment to the shakha entitles the volunteer to a card identifying him as a Bajrang Dal karyakarta (activist). If you help recruit 10 more youth, you are made a ‘VHP Mantri’. You are given a trishul the moment you enrol. You are told that trishuls were not meant to be kept inside a temple and worshipped but to be used to protect the Hindu faith. You are also told that the trishul should not be used to kill one’s ‘brothers’, but to save ‘our’ religion.

2.6. At the weekly meetings, members are told, more explicitly, that the trishuls are to be used against Muslims whenever there was a riot or a fight. If you killed Muslims, the organisation was there to protect you from penal consequences. If something happened to you, the organisation was there to take care of your family. If you did get arrested during the riots, all you had to do was to show your Bajrang dal membership card and the police was sure to let you go.

2.7. The VHP Mantris are assigned the responsibility of training 60-70 boys each day. What did the training involve? The training primarily involved compiling an exhaustive list of all Muslims living in the area. Members had to collect information about Muslim places of residence, property, businesses, family, etc. in the locality: Who lived where, how much they were worth, how many children they had, etc. All the information so gathered was to be passed on in the form of a written report that was maintained by the Mantri.

2.8. The Tribunal notes with horror, the level of impunity that such unlawful, armed organisations have come to enjoy in BJP-ruled Gujarat.

2.9. Apart from the detailed account of the four recruits/former recruits to the Bajrang Dal, other witnesses from Naroda, near Ahmedabad, and from Kheda, Bharuch and Panchmahal districts also gave evidence before the Tribunal about training camps being organised in their neighbourhoods. In all these cases, an intensive training of the BD/VHP volunteers began after September 2001. An advertisement encouraging youngsters to join the Bajrang Dal in large numbers had appeared in the Gujarat daily, Sandesh in August last year.

2.10. This suggests sinister preparation and planning for the Gujarat carnage long before the Godhra tragedy, by the Sangh Parivar affiliates, their leaders confident of impunity from the long arm of the law since they enjoyed the patronage of the ruling party.

2.11. Notwithstanding the in themselves startling and brazen revelations made by professor Keshavram Kashiram Shastri, the 96-year-old chairman of the Gujarat unit of the VHP, in an interview to rediff.com, there is evidently an attempt to deny past preparation and planning, intensively so in Gujarat since last year. In the interview (see Annexures, Volume I) Shri Shastri said that the list of shops owned by Muslims in Ahmedabad was prepared on the morning of February 28 itself. This was in response to the allegation that shops in Ahmedabad were looted on the basis of a list prepared by the VHP in advance, and that the violence was not a spontaneous outburst against the Godhra outrage. Asked why they did it, he responded, “’Karvunj pade, karvunj pade’ (‘It had to be done, it had to be done’). We don’t like it, but we were terribly angry. Lust and anger are blind.” He said the rioters were “kelvayela Hindu chokra” (“well-bred Hindu boys”). The impunity with which Shri Shastri could speak with the candour that he did in his interview on March 12, and again on March 29, when he told the same journalist that the organisation (VHP) had been asked to pull back, is shocking, to say the least. That the Gujarat government has taken no action whatsoever against Shri Shastri speaks volumes about the BJP-VHP nexus.

2.12. The constant invocation of caste Hindu symbols, militant and aggressive posturing, the possession of trishuls and swords and regular weapons’ training were elements of the methodical preparation of these cadres. Young men were told that Bajrang Dal workers should always greet each other with ‘Jai Shri Ram!’ to identify themselves. One of the centres used for physical training was at a theatre beyond Adalaj on the Gandhinagar road outside Ahmedabad. While trishuls were often distributed on payment of enrolment fees, members were asked to pay Rs. 310 for a sword. They were assured at the secret weekly training sessions that the swords were ‘legal’. They were also told that if ever the police found them, all they had to do was tell them that it was a Bajrang Dal sword, and no one would say anything. Swords were sold to the recruits quite openly and instructions on how to use them were given at the secret meetings.

2.13. At the advanced stage of training, the more seasoned members were told they would have to participate in fights or riots (ladhai-jhagda, danga-fasaad) whenever necessary. They said that, as Bajrang Dal leaders, they would, necessarily, be the most active, but young men, too, should always be prepared. They might be woken up in the middle of the night and should be ready to participate. The recruits were promised that when they participated in a riot, the organisation would pay them double the money that they lost in regular wages. Young men were also assured that if ever they were injured or killed during a riot, their families would receive adequate compensation.

2.14. The speeches at these meetings followed a basic pattern. Leaders would be brought in to brainwash the young members against Muslims. The single point agenda, evidence before the Tribunal has recorded, indicates that the desire was to demonise the Muslim community as also to create an armed cadre of young men, indoctrinated, full of hatred in their hearts, and sufficiently trained to perpetrate the grossest forms of physical abuse on their victims.

2.15. The Tribunal collected concrete information about the kind of mental training and brainwashing imparted to young men at the secret, weekly meetings – “We were told that until now it is the Muslims who have been harassing Hindus. ‘They have molested Hindu sisters and Hindu daughters. In Hindi films today, all the top heroes are Muslims, but there are no Muslim heroines. It is Muslims who are forging ahead in our country. They don’t let their daughters out in public but they spoil our Hindu daughters. Muslims are the ones who always use force. Our country was once a Hindu nation. The Muslims invaded us by force, married our mothers and our daughters and converted us to Islam.’”

2.16. According to the witnesses, in the Bajrang Dal camps, young men are told: “Under the pretext of prayers [namaaz], Muslims gather at 2 p.m. every day and maulvis instruct them in several activities. They specially employ young men, pay them a salary and send them to college to spoil Hindu girls. Muslims are involved in several such nefarious activities.” They said that they wanted to start a similar practice amongst Hindus. That was what the secret 10 p.m. meetings were meant for. Here the members would all band together, worship/invoke Hanuman and prepare “to give Muslims a fitting reply.” The secret meetings – gupt shakhas — also gave special training in the use of arms.

2.17. The Tribunal, therefore, concludes that abundant financial resources was one distinguishing feature of these outfits; that mercenary means are adopted to sustain the interest and participation of young cadres, ready to do the bidding of their hate-filled masters.

2.18. The Tribunal records that in Gujarat, quite apart from the political patronage and impunity from the law accorded to these outfits, there is enough money to finance the mobilisation. The source of such funds, used increasingly for blatantly unlawful and unconstitutional activities, needs to be investigated.

2.19. The Tribunal received detailed information on the Sangh Parivar’s shakha activities all over Gujarat, from the evidence of witnesses living in neighbourhoods where the training takes place. It should be a matter of priority for the local police to keep a tab on such activities, and curtail them, as they clearly disseminate hate literature to create permanent disharmony, fissures and tensions in Indian society and distribute arms and give arms training to pit one religious community against another.

2.20. Reports in credible national dailies and periodicals show that the VHP and the Bajrang Dal have been regularly conducting arms training camps in different parts of the country, for the last two years at least. (See Detailed Annexures, Volume III). From the statements on record, the objective behind these camps is evident, as are the objectives of their organisers and the instructors who conduct them: to spread venom against the minorities, especially Muslims and Christians, and to prepare a band of heavily indoctrinated, well-trained youth ready at a moment’s notice to pounce on the minorities. “We are preparing these able-bodied persons to fight any eventuality. With the ISI spreading its tentacles, these people are being trained to challenge the anti-Hindu forces… It is not the gun that matters, but self-confidence.” (Ved Prakash Sachchan, joint convenor of the UP unit of the Bajrang Dal, in an interview to The Times of India, June 13, 2001.) Such are the declared activities at these camps. The Tribunal has on its record, details of such arms training by these outfits in different states all over the country.

2.21. Given this background and the detailed evidence gathered by the Tribunal in the course of its investigations for a fortnight in Gujarat in May 2002, on the objectives and the kind of training given in the course of these camps, it is clear that they are a means to poison minds and generate hatred among Hindu youth towards other faiths and their followers. For Indian society, the consequences of such systematic and large-scale indoctrination and training, which is blatantly unconstitutional and seriously threatens internal peace, cannot be overemphasised. Instead of orienting them towards productive, creative and noble purposes, hate-mongers from the Sangh Parivar are busy mobilising youth for destructive activities. Anyone concerned about the health of Indian society and its progress should be acutely disturbed by these developments. Governments in the states and in New Delhi should view these developments with the urgency they deserve and halt such hate-driven mobilisation for violence.

2.22. Testimonies recorded by the Tribunal from Vadodara showed that about 2 months prior to the Godhra incident, a big meeting (sabha) was held at Tarsali bus stand near Vijaynagar colony. About 2-3000 people attended. It was a meeting for people from the Bajrang Dal and was attended by the international general secretary of the VHP, Shri Praveen Togadia as well a religious leader whose speech was telecast on the local television channel. The Tribunal recorded evidence that showed objectionable and criminal statements were made and telecast. Witnesses testified before the Tribunal saying that Hindus should not interact with Muslims on a normal basis but should only maintain good relations with those Muslims who have good looking wives, so that when the time came they could do what they had to do.

2.23. In August 2001, the VHP and the Bajrang Dal had organised a VHP Bharti (Join VHP) programme. Nearly one lakh people marched through the streets of Ahmedabad even though curfew was declared. This went on until September. One of the main programmes was held at the VHP’s Vanikar Bhavan, Paldi. Their main avahan (call) was, “Muslim ko nasht kar do!” (“Destroy the Muslims!”) Advertisements were also released, asking for membership.

3 Impunity from Punishment

3.1. Gross and heinous crimes instigated or committed by the Sangh Parivar with the connivance of the BJP-ruled state government, during the post-Godhra carnage in Gujarat, has been matched with a celebration of the crimes and open contempt for the rule law. On March 9, The Indian Express reported that even before the police had apprehended or prepared charge-sheets against the VHP and Bajrang Dal activists named in FIRs for attacking Muslims, the VHP had a team of 50 advocates ready to defend the killers in court. “The advocates will work in teams of five each. What is more, a core committee was set up on Tuesday to provide ‘succour’ to families of men on the run or in judicial custody… The VHP state wing general secretary, Jaideep Patel says, ‘These men (the Godhra victims and those facing police action for post Godhra crimes) have fought a religious battle. They also fought to protect Hindu lives under attack. Not only the VHP and Bajrang Dal, the whole community should come forward to help them’… Patel is not sure how many of his men are already in police reports or will be named in them, but says it ‘will not be less than 3,000’, including those responsible for the Gulberg society and Jakar Falia attacks.”

3.2. According to the same report in The Indian Express a top Bajrang Dal functionary, Shri Harshad Gilletwala said, “Cases are being registered against our men all across the state — Ahmedabad, Surat, Panchmahal. Maybe some of our men may have been involved in reprisals, being emotionally charged by the Godhra attack. But in most cases they are being falsely implicated.”

3.3. Incidentally, Shri Gilletwala himself faces similar charges. He is named in several cases of rioting in Ahmedabad over the last few years, the most infamous being the 1999 Bhagyodaya restaurant case. Gilletwala and a gang of Bajrang Dal men allegedly set fire to the restaurant in the Satellite area and burnt alive one of its Muslim owners in July 1999. (See chapter on Build-Up in Gujarat, Volume II)

நன்றி: http://hillele.org/2013/10/16/2002-how-communal-violence-is-fomented-learn-from-modis-gujaratpart-i/

Sunday, June 8, 2014

Vasundhara Raje's Rajasthan government shows way in labour reforms

http://www.financialexpress.com/story-print/1258240

P. Vaidyanathan Iyer Posted online: Sunday, Jun 08, 2014 at 0000 hrs

Mumbai : The Vasundhara Raje-led government in Rajasthan has taken the lead in bringing about dramatic changes to Central labour laws, which reformists have long argued are holding back job creation in the country. Labour laws form part of the Concurrent List and the Union government has often claimed pre-eminence in allowing amendments proposed by states to the legislations framed by the Centre.

The Raje Cabinet on Thursday cleared state-level amendments to three critical and archaic Central government labour legislations — the Industrial Disputes Act, Contract Labour Act and the Factories Act — seeking to liberate the corporate sector from the shackles of stringent requirements of the laws. The related Bills will be introduced in the Assembly early next month and then referred to the President for his assent.

When contacted, Raje said, “I had promised 15 lakh jobs and this is one area which desperately needs to be opened up. I don’t have a choice.” Describing it as “creating a habitat for job creation”, she said she would try to find innovative ways to further reforms.

“Policy-level changes require political will. For decades, everybody has advocated an overhaul of labour laws. What we did will change the paradigm,” Rajiv Mehrishi, Chief Secretary, Rajasthan, told The Sunday Express.

According to the changes in the Industrial Disputes Act, government permission will not be required for retrenchment of up to 300 workers. The Act, as it stands now, allows retrenchment of up to only 100 workers. The Rajasthan Cabinet has also introduced a three-year time limit for raising disputes and increased the percentage of workers needed for registration as a representative union from 15 per cent to 30 per cent. In the context of politicisation of trade unions, this raises the bar.

As far as the Contract Labour Act is concerned, the amendments raise the applicability of the Act to companies with more than 50 workers from the current 20. In the Factories Act, currently applicable to premises with more than 10 workers with power and 20 without power, the amendments raise these numbers to 20 and 40, respectively.

Senior BJP leader and former disinvestment minister Arun Shourie had recently said that should Narendra Modi become the Prime Minister, he could bring about genuine federalism by allowing more progressive states to change their laws. When contacted, Shourie said Section 254 (2) of the Constitution of India allows states to enact laws that do not necessarily conform to the Central law provided they receive the President’s assent.

“As Gujarat Chief Minister, Modi has himself complained in the past that the Central government was sitting on many of the changes proposed by his state,” said Shourie. “Such changes to laws can be brought about in a variety of issues and this will ‘unfreeze’ policy environment,” he added.

In the past, Modi has accused the Centre of adopting a policy of “coercive federalism” and pushing states to a subordinate position by monopolising all powers of financial allocations, reducing even the constitutional rights of states. Rajasthan’s bid to reform labour laws will be a test case for the Centre and will set the direction for all 29 states which plan to bring about progressive changes to issues that are part of the concurrent list.

When asked if having the same political party at the Centre would help Rajasthan in obtaining the President’s assent, Mehrishi said, “The Central government is equally keen to create jobs. All industry associations have been saying for decades that labour law changes are a must for creating more employment opportunities.”

நன்றி: http://www.financialexpress.com/story-print/1258240

BJP's rhetoric on Uniform Code undermined by its silence on laws favouring majority

 

Shoaib Daniyal

From apostasy laws to differential tax rules, there is no dearth of legislation in India based on religion. Adding these to its reform list would make the BJP’s job of introducing a UCC that much easier.

http://scroll.in/article/666262/BJP%27s-rhetoric-on-Uniform-Code-undermined-by-its-silence-on-laws-favouring-majority

The Bharatiya Janata Party’s resounding win in the Lok Sabha elections has brought one of its pet issues back into focus: the establishment of a Uniform Civil Code to replace the current system by which followers of different faiths are subject to religious personal laws relating to marriage, inheritance and other matters.

In theory, the argument that religion should play no role in the laws of a secular republic is difficult to refute and indeed the establishment of a progressive legal code would do much good. But in practice, the BJP’s rather high-pitched espousal of the UCC has perhaps done more harm to the cause than help it.

The party’s portrayal of religious personal law as the one barrier standing between India and “true” secularism is hyperbolic. The situation is far more complex. Contrary to common knowledge, religious personal laws in India have not been static. Significant parts of these codes, especially those relating to minority communities, have already been reformed as a result of legal intervention resulting from cases challenging these statutes.

For instance, despite Rajiv Gandhi’s decision to reverse a court decision in 1985 Shah Bano case ordering a Muslim man to pay his wife maintenance, the courts have reaffirmed the rights of Muslim women to alimony. The egregious triple talaq rule was overruled in the Shamim Ara case in 2002, which held that the husband did not have a unilateral right to verbal divorce when there was “no substantial evidence” of the man having pronounced the three words.

It is rarely acknowledged but there are a number of other provisions in India that work on explicitly religious or communal principles, all of which are also in urgent need of reform. On these the BJP has maintained a studied silence, in some cases even propagating them. The notable provisions are listed below:

Gujarat’s apostasy law: it might come as a surprise that India has an apostasy law, but in 2003, a time of great communal polarisation, the Gujarat legislature passed the Freedom of Religion Act, a wonderfully Orwellian name for a law that restricts religious freedom. The act made it mandatory for a person converting to another religion to take permission from the district magistrate first. Only if the district magistrate is convinced that the convert has undergone a true religious transformation is the change allowed. That an ostensibly secular state sits in judgment of whether a person’s religious choice is true or fraudulent might have been funny, if it wasn’t for the four-year jail sentence the law carries.

Gujarat’s Disturbed Areas Act: In Gujarat it is illegal for Hindus and Muslims to enter into a property transaction unless it has the permission of the government. As of 2013, 40% of Ahmedabad was notified under the act. While religious ghettoisation is a fact in most Indian cities, this legislation makes it official government policy.

Religion-based reservations: A Presidential Order dating back to 1950 makes all non-Hindu Dalits ineligible for Scheduled Caste reservations, saying only Hindu Dalits can avail of reservations in government jobs, higher education and legislative bodies. This was amended to include Sikh Dalits in 1956 and Buddhist Dalits in 1990, but it has still not been extended to the other religious groups. This also means that Christian and Muslim Dalits are not protected against anti-Scheduled Caste atrocity legislation.

Tax breaks on the basis of religion: A well-known yet oddly uncontroversial measure, the Hindu Undivided Family provides, in the words of T Ramanujam, “almost a perfect medium for tax avoidance”. It is open only to Hindus, Sikhs, Jains and Buddhists.
Though legal intervention is helping to reform religious law, the process is slow and haphazard, very often depending on the interpretation of a single judge. In such a situation, the establishment of a standard, progressive UCC would help by speeding up the reform and making them available to all Indians at a stroke. As the reform of Hindu personal law in the 1950s showed, the benefits of such a move would be wide-reaching.

Given the physical insecurities of religious minorities in India, however, introducing a UCC will be difficult. It is strange that the party that is its greatest proponent, the BJP, simultaneously champions theological issues such as temple construction and the mainstreaming of Hindu systems of medicine. This has led to fears that the UCC will be used to marginalise the interests of minority communities while submitting to majoritarian impulses.

If it is serious about introducing a UCC, the BJP, and consequently the government, must adopt a principled stand against all religion-based laws, working concurrently to remove discriminatory legislation, such as those discussed above. In this bundled approach lies the best chance of introducing a uniform code.

நன்றி: http://scroll.in/article/666262/BJP%27s-rhetoric-on-Uniform-Code-undermined-by-its-silence-on-laws-favouring-majority

Tuesday, June 3, 2014

370 வது சட்டப்பிரிவும் இந்துத்துவ அரசியல் கோட்பாடும்

ஷாகுல் ஹமீது

Published: 02 June 2014

http://www.keetru.com/index.php/2014-03-08-04-35-27/2014-03-08-12-18-14/26627-370

kashmir 380

ஜம்மு காஷ்மீர் மாநிலத்துக்கு சிறப்பு அதிகாரம் வழங்கும் சட்டப்பிரிவு 370 ஐ கலைப்பதற்கான முதற்கட்ட நடவடிக்கையில் பாஜக அரசு தீவிரமாகி உள்ளது. இதற்கான பொறியைத்தான் ஜம்மு காஷ்மீர் மாநிலத்திலிருந்து தேர்ந்தெடுக்கப்பட்ட மத்திய பாராளுமன்ற விவகாரத்துறை இணை அமைச்சர் ஜிதேந்திர சிங் தூவி விட்டிருக்கிறார். இந்த விவாதம் ஏதோ யதார்த்தமானது அல்ல. பாஜக அரசால் திட்டமிட்டு வெடிக்க வைக்கப்பட்ட விவாதம்தான். 370வது பிரிவு குறித்து சிறிது அளவேனும் வாசிப்பு இல்லாத இந்திய பாமர மக்கள் மனதில் ஒரு எண்ணத்தை அல்லது ஒரு கருத்தியலை பாஜக தூவி விட்டிருக்கிறது. இந்த பாமர இந்தியன் இந்த கேள்வியை தற்போது ஜிதேந்திர சிங்கின் பேட்டிக்குப் பின்பு கேட்க ஆரம்பித்துள்ளான். அது என்ன ஜம்மு காஷ்மீருக்கு மட்டும் சிறப்பு அதிகாரம்? எல்லா மாநிலங்களையும் ஒன்றாக பார்ப்பதுதானே நியாயமாக இருக்க முடியும்? இந்தக் கேள்வியின் மேற்பரப்பு நியாயமாகத்தான் தோன்றும். ஆனால் அதன் உட்பரப்பை சிறிது ஆய்வு செய்தால் இந்த சட்டப்பிரிவின் பின்னால் உள்ள மிக சக்தி வாய்ந்த சதி அரசியல் என்னவென்று புரியும். எப்படியாவது ஜம்மு காஷ்மீரிலிருந்து இந்த சட்டத்தை பறித்து விடவேண்டும் என்ற இந்துத்துவ கோட்பாட்டாளர்களின் அரசியல் மிகவும் விரிவாக விவாதிக்க வேண்டிய விஷயம்.

இதே சட்டப்பிரிவு மகாராஷ்டிராவின் விதர்பா, மரட்வாடா குஜராத்தின் சவுராஷ்டிரா, கட்ச் ஆகிய பகுதிகளில் அமலில் உள்ளது. மேலும் ஜம்மு காஷ்மீருக்கு இருப்பதைப் போன்ற சிறப்பு அதிகாரங்கள் இமாச்சல பிரதேசம், அருணாச்சல பிரதேசம், அந்தமான் நிக்கோபார் தீவுகள், நாகலாந்து போன்ற பகுதிகளிலும் நடைமுறையில் உள்ளன. ஆனால் அங்கு எல்லாம் இந்த சட்டத்தை குறித்து கேள்வி எழுப்பாத பாஜக, ஜம்மு காஷ்மீர் மாநிலத்தில் மட்டும் கேள்வி எழுப்புகிறது என்றால் இதன் பின்னால் மிக வலுவான திட்டமிடுதலுடன் கூடிய ஒரு பயங்கரவாத அரசியல் உள்ளது.

நாடு சுதந்திரம் அடைவதற்கு முன்பு இந்தியா 526 சமஸ்தானங்களால் கட்டமைக்கப்பட்டிருந்தது. சுதந்திரத்திற்குப் பின்பு சமஸ்தான முறையிலான ஆட்சியமைப்பு கலைக்கப்பட்டு கூட்டாட்சி முறை அடிப்படையில் மாநிலங்களாக பிரிக்கப்பட்டன. அப்போது ஹைதராபாத், ஜம்மு காஷ்மீர், ஜுனாகத் ஆகிய மூன்று சமஸ்தானங்கள் இந்திய கூட்டாட்சியில் இணைய மறுத்துவிட்டன. இதில் ஹைதராபாத் சமஸ்தானம் இந்திய ராணுவ பலத்தின் உதவியால் இந்தியாவுடன் இணைக்கப்பட்டது. ஜுனாகத், மக்கள் வாக்கெடுப்பு மூலம் இணைக்கப்பட்டது. பூகோளவியல் அடிப்படையில் ஹைதராபாத்தும் ஜுனாகத்தும் இந்தியாவின் உட்புறப் பகுதியில் இருந்தன. இதனால் இந்த இரு மாகாணங்களும் இந்தியாவுடன் இணைக்கப்பட்டால்தான் தெளிவான கூட்டாட்சி முறையை அமல்படுத்த முடியும். ஆனால் ஜம்மு காஷ்மீர் மாநிலம் இந்தியாவின் எல்லையில் அமைந்திருந்ததால் அம்மக்களுக்கு இரண்டு வாய்ப்புகள் கொடுக்கப்பட்டன. பாகிஸ்தான் அல்லது இந்தியா இந்த இரண்டில் ஒன்றைத் தேர்ந்தெடுக்கும் உரிமை அவர்களுக்கு கொடுக்கப்பட்டது. இதிலும் ஒரு பெரும் சிக்கல் என்னவென்றால் ஜம்மு காஷ்மீரின் 80 சதவீத மக்கள் முஸ்லிம்கள், ஆட்சியாளர் இந்து மன்னர் ஹரிசிங். இதில் மன்னருக்கும் மக்களுக்குமிடையே ஒரு பாரிய இடைவெளி உண்டு.

ஜம்மு காஷ்மீர் மக்களுக்கு இந்த இரண்டு வாய்ப்புகளை தேர்ந்தெடுப்பதிலும் சிக்கல் இருந்தது. அவர்களுக்கு இந்தியாவுடனோ பாகிஸ்தானுடனோ இணைய விருப்பம் இல்லை. தனி நாடாக ஜம்மு காஷ்மீரை வைத்துக்கொள்ள வேண்டும் என்பதுதான் பெரும்பான்மை மக்களின் விருப்பமாக இருந்தது. அதற்கான‌ வலுவான காரணங்களும் உண்டு. 1846ம் ஆண்டு அமிர்தசரஸ் உடன்படிக்கையின் படி ஜம்மு காஷ்மீர் பள்ளத்தாக்கில் ஒரு நெருக்கடியான சூழ்நிலை தொடர்ச்சியாக இருக்க வேண்டும் என்பதற்காக பிரிட்டிஷார் திட்டமிட்டு அந்த அழகிய ஆப்பிள்தோட்டத்தை வெறும் 75 லட்ச ரூபாய் பணத்தைப் பெற்றுக் கொண்டு கொடூர அடக்குமுறை ஆட்சியாளர்களான டோக்ரா மன்னர்களுக்கு விற்றனர். இதை இப்படியும் கூறலாம், கொலை வாளுடன் முஸ்லிம் இனமக்களின் இரத்த பசிக்காக ஏங்கி கொண்டிருந்த கும்பல்களிடம் அந்த மக்களின் உயிரை பிரிட்டீஷார் அடகுவைத்தனர். ஏனென்றால் பிரிட்டிஷாரின் அடக்குமுறைக்கு காஷ்மீரின் மண்ணின் மைந்தர்கள் கடும் எதிர்ப்பாளர்களாக இருந்தார்கள். பிரிட்டிஷ் ராணுவத்தால் அவர்களை ஒன்றும் செய்ய முடியவில்லை. இதன் காரணமாகத்தான் டோக்ரா கொடுங்கோலர்களிடம் அந்த மக்களை பிரிட்டீஷார் ஒப்படைத்தனர். இது முதற்கொண்டு அந்த மண்ணின் மைந்தர்கள் பல்வேறு உயிர் போராட்டங்களை நடத்தி வருகிறார்கள்.

தொடர்ந்து அநியாய ஆட்சியாளர்களர்களின் தொடர் அடக்கு முறைகளுக்கு ஆளாகி வந்த அந்த மக்களின் பொதுப் புத்தியில் நம்பிக்கையின்மை என்பது அதிகரித்து விட்டது. இனி அடக்கு முறைக்கு ஆளாகமல் இருக்க வேண்டும் என்றால் நமக்கான அரசை நாமே கட்டமைக்க வேண்டும் என்ற கோட்பாடு பெருவாரியான காஷ்மீரிகளின் பொதுப் புத்தியில் ஆழமாக வேரூன்றி விட்டது. இதனால்தான் இந்த இரு வாய்ப்புகளையும் அவர்களால் ஏற்றுக்கொள்ள முடியவில்லை. இந்நிலையில்தான் இந்தியா-பாகிஸ்தான் இரு அரசுகளும் காஷ்மீர் பிரச்சினையை மேலும் வலுவாக வேரூன்றி போனதற்கான பாரிய தவறை செய்தன‌. இரு நாட்டு ராணுவங்களும் காஷ்மீரை கைப்பற்ற பலமாக மோதிக் கொண்டன. இதைத் தொடர்ந்து காஷ்மீரின் மூன்றில் ஒரு பகுதியை பாகிஸ்தான் கைப்பற்றிக் கொண்டது. மீதி இரண்டு பாகம் இந்தியா வசம் வந்தது. இதைத் தொடர்ந்து அந்த மக்களின் விருப்பத்திற்கு மாற்றமாக 1947 அக்டோபர் 26ம் தேதி காஷ்மீர் இந்தியாவுடன் அதிகாரப்பூர்வமாக இணைக்கப்பட்டது.

இந்த இணைப்பு உடன்படிக்கை தற்காலிகமானதுதான். இந்த இணைப்பு ஒப்பந்தத்தின் படி ராணுவம், வெளியுறவு, தகவல் தொடர்பு இந்த மூன்று துறைகளை விடுத்து அனைத்து அதிகாரமும் காஷ்மீர் மக்களின் கைவசம் கொடுக்கப்பட்டது. இணைப்பை நிரந்தரமாக்க வேண்டும் என்றால் காஷ்மீர் மக்களிடம் பொது வாக்கெடுப்பு நடத்த வேண்டும் என ஐ.நா பாதுகாப்பு கவுன்சிலில் 21.4.1948ம் ஆண்டு 47வது எண் கொண்ட தீர்மானம் நிறைவேற்றப்பட்டது. இந்த தீர்மானத்தை மழுங்கடித்து காஷ்மீர் மக்களின் பொது புத்தியிலிருந்து வாக்கெடுப்பு என்ற கருத்தியலை உடைக்க வேண்டும் என்ற நோக்கத்தில்தான் 370 வது சட்ட பிரிவு 1948ம் ஆண்டு ஆகஸ்டு மாதம் நிறைவேற்றப்பட்டது. இந்திய அரசின் சதியை உணர்ந்த சட்ட மாமேதை அம்பேத்கர் அப்போதே இந்த சட்டத்தை எதிர்த்தார்.

இந்த சட்டத்தின்படி காஷ்மீர் மாநிலத்தில் உள்ள நிலங்களை வெளி மாநிலத்தைச் சேர்ந்தவர்கள் வாங்க முடியாது. காஷ்மீருக்கு என்று தனி குடி உரிமை, சொத்துரிமை, அடிப்படை உரிமைகள் போன்ற சட்டங்களை வகுத்துக்கொள்ள முடியும். மேலும் காஷ்மீரின் மாநில ஆட்சி மற்ற மாநிலங்களைப் போன்று அல்லாமல் 6 ஆண்டுகள் வழங்கப்பட்டுள்ளது. இந்த சட்டத்தின் அடிப்படையில் காஷ்மீருக்கு என்று தனி அரசியல் சாசன சட்டம் 17.11.1956ம் ஆண்டு நிறைவேற்றப்பட்டது. இதே போன்று காஷ்மீர் மாநிலத்திற்கு மட்டும் தனி தேசியக் கொடி உருவாக்கப்பட்டது உட்பட பல்வேறு தனி சிறப்பு சலுகைகள் இந்தியாவுடன் அவர்கள் தொடர்ச்சியாக இணைந்திருப்பதற்காக வழங்கப்பட்டது. ஆனால் மைய அரசு பல்வேறு சட்டத்திருத்தங்களைக் கொண்டு வந்து இந்த சட்டத்தை செயல் இழக்கச் செய்து வருகிறது. இது வரை அம்மண்ணின் மைந்தர்களின் உரிமைகளை பறிப்பதற்காக 50க்கும் மேற்பட்ட சட்டத்திருத்தங்களை இந்திய மைய அரசு கொண்டு வந்துள்ளது. 370வது பிரிவில் சில சிறப்பு அம்சங்கள் மட்டும்தான் எஞ்சியுள்ளன. மேலும் இந்த சட்டம் காஷ்மீருக்குத் தேவையா இல்லையா என்பதை காஷ்மீர் மக்கள் தான் முடிவெடுக்க வேண்டுமே தவிர ஆர்.எஸ்.எஸ்ஸோ பாஜகவோ அல்ல.

ஆனால் ஆர்.எஸ்.எஸ். 370வது பிரிவை ரத்து செய்ய பல்வேறு செயல் திட்டங்களை வகுத்து உள்ளது. இந்துத்துவவாதிகள் இந்த சட்டத்தை துடைத்தெறிய வேண்டும் என்று துடியாய் துடிப்பதன் பின்னால் சக்தி வாய்ந்த அரசியல் உள்ளது. ஜம்மு காஷ்மீர் மாக‌ணத்தில் உணர்வு உள்ள இஸ்லாமியர்களின் எண்ணிக்கை அதிகமாக உள்ளதாலும் முஸ்லிம் இன மக்கள் பெரும்பான்மையாக உள்ளதாலும் முஸ்லிம்களின் முழு கட்டுப்பாட்டில் அந்தப் பகுதி சென்று விடக்கூடாது என்பதற்காக இஸ்ரேல், பாலஸ்தீனத்தில் நடைமுறைப்படுத்தியதைப் போன்று இந்துச் சமூகத்தை சேர்ந்த கந்து வட்டிக் கும்பல்களான மார்வாடி இன மக்களின் குடியிருப்புகளை காஷ்மீரில் அதிகப்படுத்தி முஸ்லிம்களின் பெரும்பான்மையைக் குறைக்க வேண்டும் என்பதுதான் அவர்கள் இந்த சட்டத்தை எதிர்ப்பதற்கான அடிப்படை கருத்தியல். இந்துத்துவ சக்திகளின் இந்த கருத்தியலுக்கு எதிராக 370வது சட்டப்பிரிவு இருப்பதால்தான் அதை எப்படியாவது துடைத்தெறிய வேண்டும் என்ற வேலையில் இறங்கி உள்ளார்கள். கண்டிப்பாக மோடி ஆட்சிக் காலம் முடிவதற்குள்ளாக‌ 370வது சட்டப்பிரிவை நீர்த்துப் போகச் செய்வார்கள். இதைத் தொடர்ந்து காஷ்மீரில் போராட்டம் வெடிக்கும். காஷ்மீரிகள் வீசுகின்ற கற்கள் மோடி அமர்ந்து இருக்கின்ற பாராளுமன்றத்தை சீர்குலைக்கும் என்பது திண்ணம்.

- ஷாகுல் ஹமீது (ibnsheik@gmail.com)

நன்றி:  கீற்று

Friday, May 30, 2014

Myanmar’s appalling apartheid

May 30, 2014

For decades, Myanmar’s military rulers have tried systematically to erase the Rohingya’s existence with oppression, periodic mass expulsions and denials of their identity

 

Minura Begum has been in labour for almost 24 hours, and the baby is stuck. Worse, it’s turned around, one tiny foot already emerging into the world in a difficult breech delivery that threatens the lives of mother and child alike.

Twenty-three years old and delivering her first child, Minura desperately needs a doctor. But the Myanmar government has confined her, along with 150,000 others, to a quasi-concentration camp outside town here, and it blocks aid workers from entering to provide medical help. She’s on her own.

Welcome to Myanmar, where tremendous democratic progress is being swamped by crimes against humanity toward the Rohingya, a much-resented Muslim minority in this Buddhist country. Budding democracy seems to aggravate the persecution, for ethnic cleansing of an unpopular minority appears to be a popular vote-getting strategy.

This is my annual “win-a-trip” journey, in which I take a university student on a reporting trip to the developing world. I’m with this year’s winner, Nicole Sganga of the University of Notre Dame, spotlighting an injustice that some call a genocide.

There are more than 1 million Rohingya in Rakhine state in the northwest of Myanmar. They are distinct from the local Buddhists both by darker skin and by their Islamic faith. For decades, Myanmar’s military rulers have tried systematically to erase the Rohingya’s existence with oppression, periodic mass expulsions and denials of their identity.

“There are no people called Rohingya in Myanmar,” U Win Myaing, a spokesman for Rakhine state, told me.

He said that most are simply illegal immigrants from Bangladesh.

Racist narrative

This narrative is absurd, as well as racist. A document as far back as 1799 refers to the Rohingya population here, and an 1826 report estimates that 30 per cent of the population of this region was Muslim.

Since clashes in 2012 claimed more than 200 lives — including children hacked with machetes — the authorities have confined Rohingya to internment camps or their own villages. They are stripped of citizenship and cannot freely go to the market, to schools, to university, to hospitals.

Tens of thousands have made desperate attempts to flee by boat, with many drowning along the way.

This year, the Myanmar authorities have cracked down even harder, making the situation worse. First, the government expelled Doctors Without Borders, which had been providing health care for the Rohingya. Then orchestrated mobs attacked the offices of humanitarian organisations, forcing them out.

Some kinds of aid are resuming, but not health care. That’s a sterile way of putting it. I wish readers could see the terrified eyes of Shamshida Begum, 22, a mom whose 1-year-old daughter, Noor, burned with fever.

Shamshida said that at home the thermometer had registered 107 degrees. Even after damp cloths had been placed on Noor to lower her temperature, the thermometer, when I saw it, still read 105 degrees. What kind of a government denies humanitarians from providing medical care to a toddler?

Noor survived, but some don’t. We visited the grief-stricken family of a 35-year-old man named Ba Sein, who died after his tuberculosis went untreated.

“He died because he couldn’t get medicine,” said his widow, Habiba, as friends made a bamboo coffin outside.

Now she worries about her four small children who, like other children in the camp, haven’t been vaccinated. The camp is an epidemic waiting to happen.

Minura, the woman with a breech delivery, survived a 28-hour labour and haemorrhaging, but lost her baby. The infant girl was buried in an unmarked grave — one of a large number of achingly small graves on the outskirts of the camp.

“Because I am Rohingya, I cannot get health care and I cannot be a father,” Minura’s husband, Zakir Ahmed, a mason, said bitterly after the burial.

Restoring humanitarian access

The United States has spoken up, but far too mildly; Europe and Asia have tried to look the other way. We should work in particular with Japan, Britain, Malaysia and the United Nations to pressure Myanmar to restore humanitarian access and medical care.

President Barack Obama, who visited Myanmar and is much admired here, should flatly declare that what is happening here is unconscionable. Obama has lately noted that his foreign policy options are limited, and that military interventions often backfire. True enough, but in Myanmar he has political capital that he has not fully used.

As a university student, Obama denounced apartheid in South Africa. As President, he should stand up to an even more appalling apartheid — one in Myanmar that deprives members of one ethnic group even of health care.

Myanmar seeks U.S. investment and approval. We must make clear that it will get neither unless it treats Rohingya as human beings.

— © New York Times News Service

Change and continuity

May 30, 2014

Updated: May 30, 2014 04:04 IST

Akeel Bilgrami

 

What Narendra Modi proposes as change and novelty is entirely continuous with policies that Manmohan Singh’s government have put into place

One pundit in the aftermath of the Indian elections has described the Prime Minister-elect as seeking to “reshape the entire political universe of India” (Ashutosh Varshney in The Guardian). It is in the nature of public life in the modern period that even just the rhetoric and pretence of “change” can bestow upon a politician an ersatz glamour. In the drumbeat of electioneering over several recent months that rhetoric and pretence on the lips of Mr. Narendra Modi was flamboyantly yet carefully cultivated and, above all, purchased at obscene expense. The media, funded and controlled by the same corporate sources that paid for this public relations achievement, acquiesced with conviction in the pretence and repeated the rhetoric each day both in print and on screen.

The strategy has paid off; the man now has the added glamour of the nation’s most exalted office which, suppressing his natural swagger, he has approached with an affectation of humility and express concern for the poor and working people of the country, the very people that the policies and politics he stands for will sink into ever-increasing poverty and insecurity.

Declaration of change a pretence?
These unstintingly negative remarks I have made are intended to recoil from the charitable and hopeful responses that even some of those made anxious by Mr. Modi’s election have resigned themselves to. A belief in democracy requires two things: an acceptance of the upshot of an election and a refusal to blame the electorate if the upshot fills one with dread. Beyond this no graciousness is required, least of all a slackening of the critical powers one brings to assessing the upshot. In particular, there is no reason to surrender to some hope that a deeply tainted victor is going to revise his convictions or his character, simply because of the reality of having to live with his victory. Such realism, like much realism, is better described as complacence. It pacifies the effort and struggle that is called for to oppose what he represents. This pacification was already being advised prior to his election by political commentators who chastised Mr. Modi’s critics as unintelligent for applying the term “fascist,” with its European connotations, to what Mr. Modi represents in the Indian context.

In the Europe of the 1930s and 1940s, the term “fascist” came to be associated with two defining features. First, the finding of an external enemy within a nation (in the case of Germany, the Jews, the gypsies) and despising and subjugating them. Second, what Mussolini offered as an explicit definition of fascism: the fusion of the interests of corporations and the state. I ask the reader to look at Mr. Modi’s record with Muslims and his avowed economic programme and decide for herself where the lack of intelligence really lies.

Why am I calling Mr. Modi’s declaration of change and a new future for India an empty rhetoric and pretence? Because what it proposes as change and novelty is entirely continuous with policies that Manmohan Singh and his economic advisers have put into place. If there is any change, it is, as so often with the BJP, a more clear-eyed and unqualified pursuit of what the Congress had first generated. This had happened earlier, too — though not on the economic front — when Indira Gandhi first and then Rajiv Gandhi had introduced majoritarian and communal elements into the political arena. The BJP was then able to pursue that to its logical end without the lip service to secularism that the Congress was bound, by its more honourable past, to retain. And similarly now the neo-liberal policies of the UPA government will be extended by the BJP, unhampered by the former’s lip service to an employment scheme and food security programme that, for the most part, remained unimplemented. For anyone without amnesia, even as a regional messiah, Mr. Modi has had antecedents who similarly promised fabulous transformations. The euphoria around the “Gujarat Model” had its premonition in Chandrababu Naidu’s “Andhra model,” whose lopsided metropolitan development at the cost of ignoring the rest of his region eventually led to his steep downfall in a subsequent election and then later to the Balkanisation of his state. A few truthful commentators have already observed just how much the “Gujarat model” pursues growth at the cost of what is called “human development.”

Finally, the proposal that the BJP will seek to change the large-scale corruption that came to be associated with the Congress is also pretence. This same pretence was adopted by an earlier BJP government and exposed to be so then, proving that corruption is now built into the kind of thing that Indian capitalism has become in the last two decades, no matter who is in power.

Indifference to immiseration
Another pundit (Victor Mallet, Financial Times, May 22) revealingly says: “Educated Muslims in India are willing to give Modi a chance.” It reveals first of all that the educated urban Muslim stands politically apart from the mass of other Muslims, a fact that goes back a long time. Jinnah’s form of nationalist politics as it developed in the post-Khilafat period (indeed it was motivated to combat the dynamic effects of the mass mobilisation of Muslims during the Khilafat movement) represented precisely such careerist Muslims, mostly from Uttar Pradesh, continuing, as Maulana Azad had pointed out, an aspiration that Sir Syed Ahmed Khan had first formulated many decades earlier. But what it further reveals is that those same educated urban Muslims who in their separatist politics under Jinnah were expressing an anxiety about their prospects for jobs in a united India dominated by a Hindu majority, are now confusedly expecting that a Hindu majoritarian ideologue because of his zeal for metropolitan “development” will create a scenario that provides them with jobs.

The zeal for this particular form of development is not a novelty of Mr. Modi’s either. It was an explicit aspiration of the previous government, with P. Chidambaram preposterously declaring (Tehelka interview, May 31, 2008) that he wanted 85 per cent of India to become cities. Preposterous not only because of the impertinence of an aspiration to transform within a few years the agrarian forms of livelihood that have defined a society for millennia, but because of its brazen indifference to the immiseration that it brings in its wake through the dispossession of countless people of their land and their livelihood.

Neo-liberalism and dissatisfaction
Given these deep continuities passing themselves off as a promise of change, one needs a diagnosis of the striking difference between the outcome of the present elections and that of the elections in 2004. In 2004, the mass of Indian people repudiated the pretence of an emergent and luminous India. This time they have not. The diagnosis is not hard to find. It is true that in 2004 the Congress party was galvanised by an impressively energetic campaign almost single-handedly by Sonia Gandhi, a form of leadership it wholly lacked in the current election. But the underlying explanation is to be found in the very continuities I have been insisting on. The effects of neo-liberal economic policies pursued by both major parties and their coalitional partners over this entire span have created deep dissatisfaction among the Indian electorate with whichever of them held power. The dissatisfaction may not be articulated explicitly as one against neo-liberal policies because those policies are seldom identified by the media and the pundits as the causes of those effects. But even just a little knowledgeable and honest analysis would reveal them to be so.

The point, however, is that so long as those effects are with us, this pattern of failure and dissatisfaction will continue until the political parties who oppose rather than promote neo-liberalism emerge out of their abject weakness and begin to assert their political energies and will. The prospect of this happening may seem bleak at the moment, but the continuing failure of the policies adopted in the last two decades, which Mr. Modi now offers in their most unconstrained form, can be safely predicted and it is bound to breed the stimulus for a genuine rather than pretence at change.

It is not as if this has never happened in other parts of the world. Some of the countries in South America, such as Bolivia for instance, which the international media utterly ignores precisely because these countries are striving to remove themselves from the orbit of neo-liberalism, are exemplary. Against overwhelming odds, their people have generated movements which elected governments that have creatively resisted the insistent weight of globalised finance and are gradually uplifting the poorest sections of their societies. What sort of politics allowed such governments to be elected? How was such a politics constructed and mobilised among the people? How exactly are they resisting the pressures to succumb to neo-liberal policies? We would be well advised to study these polities and political economies and seek detailed and careful answers to these questions for ourselves.

(Akeel Bilgrami holds the Sidney Morgenbesser Chair of Philosophy at the Columbia University.)

Copyright© 2014, The Hindu

Wednesday, May 21, 2014

உங்களுடைய வீடுகளிலும் நூலகம் அமைக்கலாமே!

 

- நெல்லை சலீம்

“கோவில் இல்லாத ஊர்களில் கூட குடியிருக்கலாம், ஆனால் நூலகம் இல்லாத ஊர்களில் குடியிருக்க கூடாது”  என்பார்கள். உண்மைதான்! நூலகம் என்பது ஒவ்வொரு ஊர்களிலும் மட்டுமின்றி வீடுகளிலும் இன்றியமையாத ஒன்றாகும். உங்களுக்கு பிடித்த இன்பமான  ஒர் இடத்தின் பெயரைச் சொல்லுங்கள் என்று ஆப்ரகாம் லிங்கனிடம் கேட்ட போது, “என் மனதிற்க்கு பேரின்பத்தை அள்ளி அள்ளி வழங்கும் ஒரே இடம் நூலகமே” என்றார்.

முன்போரு காலத்தில் எல்லா ஊர்களிலுமே நூலகம் இருந்தது. அன்றாட செய்திகளை படிக்கவும், தெரிந்து கொள்ளவும் நூலகத்தையே தொடர்பு கொள்வார்கள். நூலகத்தின் மூலமே அன்றைய அரசியல் பணிகளில் இருந்து, ஆட்சி அதிகாரம் வரை உள்ள அத்தனை விஷயங்களையும் தெரிந்து கொள்ள நூலகத்தையே நாடிச் செல்வர். ஆனால் இன்று நூலகம் என்பது அரிதாகி விட்டது.

இதற்கு பிரதான காரணம் இன்றைய இளைஞர்களிடம் வாசிக்கும் பழக்கம் குறைந்து விட்டதன் எதிரொளியே, நூலகங்கள் நம்மை விட்டுச் சென்று விட்டன. அரசு நூலகங்கள் ஒவ்வொரு ஊர்களிலும் மூடப்பட்டு வருகின்றன. அதனுடைய வெளிப்பாடு தான் சமூகத்தில் ஏற்படக்கூடிய பிரச்சனைகளும், குழப்பங்களும் அதிகரித்துள்ளதன் சூழல் வளரும் இளம் தலைமுறையினர் எந்த வித இலக்கும் இல்லாமல் பயணித்துக் கொண்டிருக்கின்றனர்.

அவர்களுக்கு சமூகத்தைப்பற்றிய அக்கறை இல்லாமலும், தங்களைப் பற்றிய சிந்தனை இல்லாமலும் சென்று கொண்டிருக்கும் சூழல் ஏற்பட்டுள்ளது. படிப்பதில் இருந்த ஆர்வம் தற்பொழுது உள்ள விஞ்ஞான வளர்ச்சியின் மூலம் குறைந்து விட்டது என்று சொல்லலாம். அனைவரிடமும் தொலைபேசி இல்லாமல் இல்லை. நல்ல பெரிய மொபைல் போன்களை வைத்துக் கொண்டு ஃபேஸ்புக், டுவிட்டர், வாட்ஸ் ஆஃப் போன்ற சமூக வலைதளங்களில் தங்களுடைய நேரங்களை செலவழித்து வருகின்றனர்.

இதன் மூலம் ஒரு தகவலை தெரிந்து கொள்ள முடியுமே தவிர, வாழ்க்கையின் எதார்த்தங்களை எடுத்துச் சொல்லாது. இன்றைய இளைஞர்கள் பெரும்பாலும் வங்கிகளில் அக்கவுண்ட் வைத்துள்ளார்களோ இல்லையோ, இந்த சமூக வலைதளங்களில் அக்கவுண்ட் இல்லாமல் இருக்காது. இது அவர்களின் நேரங்களை வீணடிப்பதிலும், அவர்களின் மூளையையும் சோர்வடைய செய்கிறது.

இதில், சில பயன்தரக்கூடிய தகவல் பரிமாற்றங்கள் இருந்தாலும், பெரும்பாலான இளைஞர்கள் பொழுது போக்கிற்காகவே பயன்படுத்துகின்றனர். ஃபேஸ்புக்கில் இருப்பவர்கள் ஒரு சிலரை தவிர, பிறர் அனுப்பப்படக்கூடிய விஷயங்களை  பகிரக்கூடியவர்களாகவும் அல்லது அதை லைக் கொடுப்பவர்களாகவும் தான் இருக்கின்றனர்.அவர்கள் சொந்தமாக எந்த தகவல்களையும் பதிவு செய்வதில்லை. பெரும்பாலனவர்கள் தங்களுடைய புகைப்படங்களை  பல கோணங்களில் அனுப்புவதற்கே நேரம் சரியாக இருக்கின்றது.

ஃபேஸ்புக்கும் சில போராட்டங்களில் பங்கு பெற்றது. எகிப்தில் ஹோஸ்னி முபாரக்குக்கு எதிராக தஹ்ரீர் சதுக்கத்தில் திரண்ட மக்கள் போராட்டத்தின் ஒவ்வொரு துளிகளையும் ஃபேஸ்புக்கின் மூலம் தெரிந்து கொண்டனர். உலக மக்களுக்கும் சென்றடைய இலகுவாக இருந்தது.

அதேப்போன்று தமிழகத்திலும் கூடன்குளம் போன்ற போராட்டங்களின் செய்திகளை மக்கள் முன் கொண்டு போய் சேர்ப்பததில் ஃபேஸ்புக்கின் பங்கு அளப்பறியது. செய்திகளை பரிமாறிக் கொள்ளக்கூடிய ஒரு கருவிதானே ஒழிய நம்முடைய அறிவை வளர்ப்பதற்கு தகுந்த இடமாக ஏற்றுக் கொள்ள முடியாததே என்றே சொல்லலாம்.

இது போன்ற சமூக வலைதளங்கள் மூலம் இளைஞர்களிடம் எந்தவித சமூக முன்னேற்றமும் ஏற்படவில்லை. அவர்களுக்கு சமூகத்தை பற்றிய சிந்தனைகள் ஏற்படுவதில் குறைவுதான் ஏற்பட்டுள்ளது.

ஒரு மனிதனின் அறிவு எவ்வாறு அதிகமாகின்றது என்று பார்த்தால், நூலகத்தை தொடர்பு கொள்வதன் மூலமும், நூல்களை ஆழ்ந்து படிப்பதன் மூலமே ஏற்படும். முன்பெல்லாம் படிக்கத் தெரியவில்லையென்றாலும் கூட, புத்தகத்தை வாங்கி வீட்டில் வைப்பார்கள். வரக்கூடிய நம் சந்ததிகளாவது படிப்பார்கள் என்று. ஆனால், இன்று எந்தப் பெற்றோரும் தம்முடைய குழந்தைகளின் அறிவை வளர்க்க வேண்டும் என்ற எண்ணத்தில் புத்தகங்களை படிப்பதற்கு ஆர்வத்தை ஏற்படுத்துவதில்லை.

நம்முடைய  வீட்டில் கம்யூட்டர், டீவி, கிச்சன் என்று தனித்தனி அறைகளை ஒதுக்குகின்றோம். ஆனால், நூலகத்திற்கு என்று இடங்கள் ஒதுக்குவதில்லை. நாம் நம்முடைய வீடு கட்டும் திட்டத்தில் நூலகத்தைப் பற்றிய எந்தத் திட்டமும் தீட்டுவதில்லை. நம்முடைய குழந்தைகளுக்கு நூல்களை பற்றி விழிப்புணர்வு ஏற்படுத்துவதில்லை. அதனுடைய முக்கியத்துவத்தைப் பற்றி அவர்களிடம் எடுத்துக் கூறவது கிடையாது.

இதனால், வளரும் இளம் பருவத்தினர் எந்தவித ஆர்வமுமின்றி பயணித்துக் கொண்டிருக்கின்றனர். இதனால், ஒவ்வொருவரும் தங்களுடைய வீடுகளை நூலகங்களாக மாற்றுங்கள். சிறியளவிலாவது அதனை ஏற்படுத்தி உங்கள் பிள்ளைகள் மட்டுமின்றி, உங்கள் அண்டை வீட்டார், உறவினர் ஆகியோர்களை நூலகத்தைப்பற்றிய அவசியத்தைப் ஏற்படுத்துங்கள். எதிர்காலத்தில் ஊர்களில் அல்ல; ஒவ்வொரு வீடுகளிலும் நூலகங்கள் உண்டு என்ற நிலையை உருவாக்குவோம். எதிர்காலத்தில் ‘வாசிப்பு’ நிறைந்த சமூகமாக மாற்றியமைப்போம்.