Salwa Judum: War among Tribals

Salwa Judum: War among Tribals

…..She had been picked up while accompanying her brother on a bicycle, her brother was shot dead in front of her and she was first gang raped by the CRPF near roadside and then sent to local thana where she was held and gang raped for another ten days…..1,857 houses burnt by Salwa Judum...... More than 50,000 Adivasis have been displaced….. At least 10 security personnel, including 6 special police officers (SPOs), were killed in a Naxalite attack ….

Salawa Judum is anti-insurgent movement against Naxalites, which is said to be initiated by local tribals of Dantewara Distirict of Chattisgarh. The government and people called it a spontaneous peoples’ uprising against Naxalites. The government of Chattisgarh and the organizers of this movement, in their local Gond language, attribute the meaning of ‘peace mission’ to the title Salwa Judum. However one should know that an accurate translation of Salawa Judum is ‘purification hunt’.

It is interesting and important to know critically and analyze, why should there be an anti-naxal movement and what was the origin, how does Salwa Judum function - its organization, methodology and activities, who brought war among tribals?

Why Salwa Judum?

In 1980s, the Naxalites who were the ultra-left wing armed group, made inroads into Bastar region from neighbouring Andhra Pradesh. Then Madhya Pradesh government had little semblance of presence in the Bastar region. The plight of the dispossessed and exploited Adivasis provided the classical situation for starting a communist revolution. The Naxalites took over the tasks meant to be done by the State and provided protection to the Adivasis against exploitation by the corrupt officials, police, forest department officials, timber mafia, money-lenders etc. It was not difficult for the Adivasis to relate to the ideology of the Naxalites. Some tribals in the Naxalite affected areas do not necessarily share the ideology of the Naxalites. But dispossession, deprivation and exploitation against them provided the classical situation for the ultra-leftist uprising. The Naxalites gradually increased their influence day by day. At present, at least nine out of 16 districts of Chattisgarh i.e. Kanker, Dantewada, Bastar, Surguja, Balrampur, Rajnandgaon, Koriya, Kawardha and Jashpur are affected by low intensity armed conflict with the Naxalites. Now, “Red Corridor”, a 100,000 square kilometer tract of mineral rich land which is infiltrated by the Naxalites, is bereft of ‘development’, for government is not able to allot the land of tribals in this region to any industrial corporations.

Origin of Salwa Judum

During the summer of 2005 there were reports of ‘spontaneous’ ‘self-initiated movement against Maoists, known as Salwa Judum. Though the exact origin of Salwa Judum still remains unclear, according to one theory, it seems to have taken its origin around Kutur in Dantewara district of Chattisgarh, in order to combat Naxalites, where naxalites are not strong. It was understood, the movement was led by a section of local elite, contractors and traders and timber-mafia. Soon it came under the leadership of Mahendra Karma, a Congress MLA and leader of opposition in the state assembly.

June 2005 onwards meetings were held in different villages to mobilize people against Naxalites. Local tribals were forcefully mobilsed by security personnel and activists of Salwa Judum through the acts of arson. Mahendra Karma MLA, and K.R. Pisda, District Collector attended most of their meetings. They denied excesses committed by Salwa Judum.

The Operation is one of State sponsorship. There was an evidence of video in which the police do speak of ‘Operation Salwa Judum’. There were invitations and advertisements of Salwa Judum in local Adivasi paper, which were said to be issued by Sodi Deva. However, investigations revealed that a person by that name never existed and it was discovered that the press releases were emanating from the office of the Inspector General of Police in Jagadalpur.

There was also an official document – the work proposal for the peoples’ movement against Naxallites drawn up by the Collector of Dantewara – which manifests the design of Salwa Judum Operation. It also throws light on its leadership, funding, tasks to be conducted. In line with this the first task was to identify friendly villages. Salwa Judum activists are granted impunity to operate outside the law of the land with assurance of full protection.

This movement is mainly to oust Naxalites from the region, and bring the region under the control of government, in the process they make tribals weak in their existence. To fight Naxalites the government had recruited 13000 police men since three years, which is much higher than any state, to fight a meager number of Naxlites. Besides there are three thousand others who are specially trained in jungle warfare.

Organization

There are five levels of hierarchy in the leadership. a.) Top Political Leadership: Mahendra Karma MLA(Congress Party) and the BJP backs the Political Leadership of Salwa Judum. b.) Camp Leaders: These are followers of Mahendra Karma, like Bhushan Kushwaha, Ajay Singh, Madhukar and others are non-tribal immigrants from UP, who work as contractors and traders. They have criminal records. Salwa Judum camps are under their supervision. c.) Special Police Officers (SPOs): These are mostly tribal youth, minor boys and girls. The Government has appointed them as Special Police Officers. Government recruited 500 such SPOs. These are paid Rs.1500 per month. These are the actual fighting forces against Naxalites. Many are aware of neither their job nor dangers that are in store for them. They merely joined under the lure of getting a ‘government job’. These SPOs have no uniform, carry no official identification. These are repeatedly told that they are enlisted in the service of nation to ‘get rid of the Naxalite menace’. But they are not trained in weapons and they are armed with only bows and arrows, obsolete World War II vintage rifles. So, during the attacks with Naxalites, these are more vulnerable to death. d.) Sangham members: These are surrendered Naxalites, are used as informers and to accompany during patrolling. e.) Ordinary triblas: Many of these are forcibly brought to Salwa Judum camps. These are taken to loot and burn the villages and become vulnerable to retaliatory action by Naxlites and the tribals, whose houses were burnt and relations are killed.

Violence and Terror

The only modus operandi of Salwa Judum is violence and terror. The Salwa Judum indulged in massive amount of violence, which includes killing the tribals, burning and looting their houses and raping women. Arson is used as practical strategy to coerce people to join Salwa Judum. So far 500 villages and 3000 houses were burnt. Estimates of those killed by Salwa Judum and security personnel are between 750 and 1000. Maoists have released a list of 31 women who were allegedly gang raped and severely brutalized by police, security forces and Salwa Judum. And there are many unreported incidents of violence. Civil Administration of Dantewarah District almost fell in to the hands of Salwa Judum.

Tribals Divided

Tribals siding between Salwa Judum and Naxalites, got them themselves divided. As per official figures, out of 1153 villages 644 amounting to 56%, are involved with Salwa Judum. The creation of Salwa Judum and the use of tribals to fight against Naxalites and those tribals supporting Naxalites, gave way for retaliatory action by Naxalites killing Salwa Judum cadre, who are mostly also tribals. This cycle of mutual retribution and revenge accelerated the division and war among triblas. In this fight between Salwa Judum(the government, political leaders, traders, timber mafia, industrialists) and Naxalites, the real victims are tribals, for they are fighting among themselves and killing each other for no reason of their own. In this chaotic ambience, existence became dangerous in their own land. So, many fled to neighboring Andhra Pradesh, where their existence became illegal. Others were forced to the camps conducted by Salwa Judum, which were like typical hamlets far from the fabric of tribal culture. Most of these camps face shortage of food and other basic amenities and are unhygienic, prone to epidemic diseases. As for official records there are 45,958 residents in 27 camps. These tribals have no touch with their lands. These are used only to attack Naxlaites. It’s unethical for the Chattisgarh Government to use tribals to combat Naxalites.

Media(o)cracy

The Indian mainstream media is either completely silent of this conspicuous unrest or biased in support of Salwa Judum through their fragmented reporting. Just recently Indian Express published the Interview of Chief Minister of Chattisgarh on the success of Salwa Judum. The local media is fully under the supervision of Salwa Judum.

Consequences

As this situation persists tribals in the region would wither away, in the sense they get displaced. Some may stay in the region, but their existence will not be of tribal in nature. Naxalites also would weaken as they may be left with no supporters. So government’s dream of control over the region which is very rich in iron ore, coal, gold and diamond reserves, would be realized. Now, government can indulge in ‘development’ of the region. Now, government can create SEZ and distribute to MNC’s and big industrial houses of India, of course always corruption involved in it. The Government has already allotted 5000 sq Kilometers of land to De Beers and other six international companies who are working on diamond reserves of the region. Dr. Raman Singh, the Chief Minister of the state thinks that the ‘development’ would create 50.000 job opportunities, wel, surely for the non-tribals by ousting tribals of the region. The ‘developmental’ cacophony of the region would end up only in looting the region and making the tribals landless. SO, WHAT CAN BE DONE???

- b.j.shailendra

Faqs: Declaration on the rights of Indigenous People

"There is no greater service that the United Nations could do today for its friends and partners in the indigenous community than to adopt the Declaration during the current Assembly session. The Declaration is, fundamentally, about respect for the rights of indigenous peoples. Let us make this respect manifest." (UN Under-Secretary-General for Economic and Social Affairs Sha Zukang, on the occasion of International Day of the World’s Indigenous People, August 2007.)

WHAT IS THE DECLARATION ON THE RIGHTS OF INDIGENOUS PEOPLES?
The Declaration is a comprehensive statement addressing the rights of indigenous peoples. It was drafted and formally debated for over twenty years prior to being adopted on 29 June 2006 during the inaugural session of the Human Rights Council. The document emphasizes the rights of indigenous peoples to maintain and strengthen their own institutions, cultures and traditions and to pursue their development in keeping with their own needs and aspirations. Other U.N. bodies address indigenous rights through Conventions such as the International Labour Organization’s Convention No.169 and the Convention on Biological Diversity (Article 8j).

WHAT RIGHTS ARE ENSURED BY THE DECLARATION?
The Declaration addresses both individual and collective rights, cultural rights and identity, rights to education, health, employment, language, and others. The text says indigenous peoples have the right to fully enjoy as a collective or as individuals, all human rights and fundamental freedoms as recognized in the Charter of the United Nations, the Universal Declaration of Human Rights and international human rights law. Indigenous peoples and individuals are free and equal to all other peoples and individuals and have the right to be free from any kind of
discrimination, in the exercise of their rights, in particular that based on their indigenous origin or identity. Indigenous peoples have the right to self-determination. By that right they can freely determine their political status and pursue their economic, social and cultural development. They have the right to maintain and strengthen their distinct political, legal, economic, social and cultural institutions, while retaining their rights to participate fully, if they choose to, in the political, economic, social and cultural life of the state.

HOW WAS THE DECLARATION ADOPTED?
The Declaration was adopted by the Human Rights Council on 29 June 2006 by a vote of 30 in favour, 2 against and 12 abstentions. It is expected that the Declaration will be submitted for adoption by the UN General Assembly at its 61st Session.

WHY HAS THE DECLARATION TAKEN OVER TWO DECADES TO MOVE FORWARD?
The process has moved slowly but a fruitful dialogue has been established among states and indigenous peoples over the years. Issues of human rights, lands and resources have been the subject of intense debates.


In 1982 the United Nations Economic and Social Council (ECOSOC) established the Working Group on Indigenous Populations (WGIP) to develop human rights standards that would protect indigenous peoples. The Working Group was established as a result of a study by Special Rapporteur José R. Martinez Cobo on the problem of discrimination faced by indigenous peoples.

In 1985, the Working Group began preparing the draft Declaration on the Rights of Indigenous Peoples.

In 1993, the Working Group agreed on a final text for the draft Declaration and submitted it to the Sub-Commission on the Prevention of Discrimination and Protection of Minorities, which approved it in 1994. The draft was subsequently sent to the then U.N. Commission on Human Rights, which established the Working Group on the draft Declaration on the Rights of Indigenous Peoples.

The 2005 World Summit and the 2006 Fifth Session of the United Nations Permanent Forum on Indigenous Issues (UNPFII) called for the adoption of the Declaration as soon as possible.

Finally, the Human Rights Council that succeeded the Commission on Human Rights, adopted the Declaration in June 2006.

HIGHLIGHTS OF THE DECLARATION

Seventeen of the forty-five articles of the Declaration deal with indigenous culture and how to protect and promote it, by respecting the direct input of indigenous peoples in decision-making, and allowing for resources, such as those for education in indigenous languages and other areas.

The Declaration confirms the right of indigenous peoples to self-determination and recognizes subsistence rights and rights to lands, territories and resources.

The Declaration recognizes that indigenous peoples deprived of their means of subsistence and development are entitled to just and fair redress.

Essentially, the Declaration outlaws discrimination against indigenous peoples, promotes their full and effective participation in all matters that concern them, as well as their right to remain distinct and to pursue their own visions of economic and social development.

WHAT IS THE SIGNIFICANCE OF THE DECLARATION?
Many of the rights in the Declaration require new approaches to global issues, such as development, decentralization and multicultural democracy. Countries will need to pursue participatory approaches in their interactions with indigenous peoples that will require meaningful consultations and the building of partnerships with indigenous peoples.

IS THE DECLARATION LEGALLY BINDING?
UN Declarations are generally not legally binding; however, they represent the dynamic development of international legal norms and reflect the commitment of states to move in certain directions, abiding by certain principles. This is the case for the Declaration on the Rights of Indigenous Peoples as well. The Declaration is expected to have a major effect on the rights of indigenous peoples worldwide. If adopted, it will establish an important standard for the treatment of indigenous peoples and will undoubtedly be a significant tool towards eliminating human rights violations against the over 370 million indigenous people worldwide and assist them in combating discrimination and marginalization.

For more information on the Declaration:
For interviews with UN officials and indigenous leaders, please contact: Renata Sivacolundhu, Department of Public Information, tel: 212-963-2932, e-mail: mediainfo@un.org
For Secretariat of the UN Permanent Forum of Indigenous Issues, please contact: Mirian Masaquiza,
Secretariat of UNPFII, tel: 917-367-6006, e-mail: IndigenousPermanentForum@un.org

- http://www.un.org/esa/socdev/unpfii/documents/FAQsindigenousdeclaration.pdf

Indigenous Rights Outlined by UN

Campaign groups say native tribes are under more pressure than everThe United Nations General Assembly has adopted a non-binding declaration on the rights of indigenous peoples after 22 years of debate.

The document proposes protections for the human rights of native peoples, and for their land and resources.

It passed despite opposition from Australia, Canada, New Zealand and the United States. They said it was incompatible with their own laws.

There are estimated to be up to 370 million indigenous people in the world. They include the Innu tribe in Canada, the Bushmen of Botswana and Australia's Aborigines.

Campaigners say they are under greater pressure than ever, as developers, loggers, farmers and mineral extractors move in on their land.

'Important symbol'
The Declaration on the Rights of Indigenous Peoples calls on countries to give more control to tribal peoples over the land and resources they traditionally possessed, and to return confiscated territory, or pay compensation.

The General Assembly passed it, with 143 countries voting in favour and 11 abstaining. Four nations - Australia, Canada, New Zealand and the United States - each with large indigenous populations, voted against.

Australia said it could not allow tribes' customary law to be given precedence over national law.
"There should only be one law for all Australians and we should not enshrine in law practices that are not acceptable in the modern world," said Indigenous Affairs Minister Mal Brough.
A leader of a group representing Canada's native communities criticised his government's decision to oppose the declaration.

"We're very disappointed... It's about the human rights of indigenous peoples throughout the world. It's an important symbol," said Phil Fontaine, leader of the Assembly of First Nations.
'Need for balance'

Campaign group Survival International says Canada's Innu tribe, who live in the frozen Labrador-Quebec peninsula, are struggling to maintain their traditional lifestyle as the government allows mining concessions, hydro-electric power schemes, and roads on their land.
The Canadian government said it supported the "spirit" of the declaration, but could not support it because it "contains provisions that are fundamentally incompatible with Canada's constitutional framework."

"It also does not recognise Canada's need to balance indigenous rights to lands and resources with the rights of others," a joint statement from the Canadian ministries of Indian and Foreign Affairs said.
Canada has 1.3 million indigenous people, among a total population of 32.7 million

- http://news.bbc.co.uk/2/hi/in_depth/6993776.stm