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Monday, June 24, 2013
Militarizing Capitalism
Friday, June 7, 2013
Thursday, June 6, 2013
The heart of India is under attack
Perhaps the Kondh are supposed to be grateful that their Niyamgiri hill, home to their Niyam Raja, God of Universal Law, has been sold to a company with a name like Vedanta (the branch of Hindu philosophy that teaches the Ultimate Nature of Knowledge). It's one of the biggest mining corporations in the world and is owned by Anil Agarwal, the Indian billionaire who lives in London in a mansion that once belonged to the Shah of Iran. Vedanta is only one of the many multinational corporations closing in on Orissa.
If the flat-topped hills are destroyed, the forests that clothe them will be destroyed, too. So will the rivers and streams that flow out of them and irrigate the plains below. So will the Dongria Kondh. So will the hundreds of thousands of tribal people who live in the forested heart of India, and whose homeland is similarly under attack.
In our smoky, crowded cities, some people say, "So what? Someone has to pay the price of progress." Some even say, "Let's face it, these are people whose time has come. Look at any developed country – Europe, the US, Australia – they all have a 'past'." Indeed they do. So why shouldn't "we"?
In keeping with this line of thought, the government has announced Operation Green Hunt, a war purportedly against the "Maoist" rebels headquartered in the jungles of central India. Of course, the Maoists are by no means the only ones rebelling. There is a whole spectrum of struggles all over the country that people are engaged in–the landless, the Dalits, the homeless, workers, peasants, weavers. They're pitted against a juggernaut of injustices, including policies that allow a wholesale corporate takeover of people's land and resources. However, it is the Maoists that the government has singled out as being the biggest threat.
Two years ago, when things were nowhere near as bad as they are now, the prime minister described the Maoists as the "single largest internal security threat" to the country. This will probably go down as the most popular and often repeated thing he ever said. For some reason, the comment he made on 6 January, 2009, at a meeting of state chief ministers, when he described the Maoists as having only "modest capabilities", doesn't seem to have had the same raw appeal. He revealed his government's real concern on 18 June, 2009, when he told parliament: "If left-wing extremism continues to flourish in parts which have natural resources of minerals, the climate for investment would certainly be affected."
Who are the Maoists? They are members of the banned Communist party of India (Maoist) – CPI (Maoist) – one of the several descendants of the Communist Party of India (Marxist-Leninist), which led the 1969 Naxalite uprising and was subsequently liquidated by the Indian government. The Maoists believe that the innate, structural inequality of Indian society can only be redressed by the violent overthrow of the Indian state. In its earlier avatars as the Maoist Communist Centre (MCC) in Jharkhand and Bihar, and the People's War Group (PWG) in Andhra Pradesh, the Maoists had tremendous popular support. (When the ban on them was briefly lifted in 2004, 1.5 million people attended their rally in Warangal.)
But eventually their intercession in Andhra Pradesh ended badly. They left a violent legacy that turned some of their staunchest supporters into harsh critics. After a paroxysm of killing and counter-killing by the Andhra police as well as the Maoists, the PWG was decimated. Those who managed to survive fled Andhra Pradesh into neighbouring Chhattisgarh. There, deep in the heart of the forest, they joined colleagues who had already been working there for decades.
Not many "outsiders" have any first-hand experience of the real nature of the Maoist movement in the forest. A recent interview with one of its top leaders, Comrade Ganapathy, in Open magazine, didn't do much to change the minds of those who view the Maoists as a party with an unforgiving, totalitarian vision, which countenances no dissent whatsoever. Comrade Ganapathy said nothing that would persuade people that, were the Maoists ever to come to power, they would be equipped to properly address the almost insane diversity of India's caste-ridden society. His casual approval of the Liberation Tigers of Tamil Eelam (LTTE) of Sri Lanka was enough to send a shiver down even the most sympathetic of spines, not just because of the brutal ways in which the LTTE chose to wage its war, but also because of the cataclysmic tragedy that has befallen the Tamil people of Sri Lanka, who it claimed to represent, and for whom it surely must take some responsibility.
Right now in central India, the Maoists' guerrilla army is made up almost entirely of desperately poor tribal people living in conditions of such chronic hunger that it verges on famine of the kind we only associate with sub-Saharan Africa. They are people who, even after 60 years of India's so-called independence, have not had access to education, healthcare or legal redress. They are people who have been mercilessly exploited for decades, consistently cheated by small businessmen and moneylenders, the women raped as a matter of right by police and forest department personnel. Their journey back to a semblance of dignity is due in large part to the Maoist cadre who have lived and worked and fought by their side for decades.
If the tribals have taken up arms, they have done so because a government which has given them nothing but violence and neglect now wants to snatch away the last thing they have – their land. Clearly, they do not believe the government when it says it only wants to "develop" their region. Clearly, they do not believe that the roads as wide and flat as aircraft runways that are being built through their forests in Dantewada by the National Mineral Development Corporation are being built for them to walk their children to school on. They believe that if they do not fight for their land, they will be annihilated. That is why they have taken up arms.
Even if the ideologues of the Maoist movement are fighting to eventually overthrow the Indian state, right now even they know that their ragged, malnutritioned army, the bulk of whose soldiers have never seen a train or a bus or even a small town, are fighting only for survival.
In 2008, an expert group appointed by the Planning Commission submitted a report called "Development Challenges in Extremist-Affected Areas". It said, "the Naxalite (Maoist) movement has to be recognised as a political movement with a strong base among the landless and poor peasantry and adivasis. Its emergence and growth need to be contextualised in the social conditions and experience of people who form a part of it. The huge gap between state policy and performance is a feature of these conditions. Though its professed long-term ideology is capturing state power by force, in its day-to-day manifestation, it is to be looked upon as basically a fight for social justice, equality, protection, security and local development." A very far cry from the "single-largest internal security threat".
Since the Maoist rebellion is the flavour of the week, everybody, from the sleekest fat cat to the most cynical editor of the most sold-out newspaper in this country, seems to be suddenly ready to concede that it is decades of accumulated injustice that lies at the root of the problem. But instead of addressing that problem, which would mean putting the brakes on this 21st-century gold rush, they are trying to head the debate off in a completely different direction, with a noisy outburst of pious outrage about Maoist "terrorism". But they're only speaking to themselves.
The people who have taken to arms are not spending all their time watching (or performing for) TV, or reading the papers, or conducting SMS polls for the Moral Science question of the day: Is Violence Good or Bad? SMS your reply to ... They're out there. They're fighting. They believe they have the right to defend their homes and their land. They believe that they deserve justice.
In order to keep its better-off citizens absolutely safe from these dangerous people, the government has declared war on them. A war, which it tells us, may take between three and five years to win. Odd, isn't it, that even after the Mumbai attacks of 26/11, the government was prepared to talk with Pakistan? It's prepared to talk to China. But when it comes to waging war against the poor, it's playing hard.
It's not enough that special police with totemic names like Greyhounds, Cobras and Scorpions are scouring the forests with a licence to kill. It's not enough that the Central Reserve Police Force (CRPF), the Border Security Force (BSF) and the notorious Naga Battalion have already wreaked havoc and committed unconscionable atrocities in remote forest villages. It's not enough that the government supports and arms the Salwa Judum, the "people's militia" that has killed and raped and burned its way through the forests of Dantewada leaving 300,000 people homeless or on the run. Now the government is going to deploy the Indo-Tibetan border police and tens of thousands of paramilitary troops. It plans to set up a brigade headquarters in Bilaspur (which will displace nine villages) and an air base in Rajnandgaon (which will displace seven). Obviously, these decisions were taken a while ago. Surveys have been done, sites chosen. Interesting. War has been in the offing for a while. And now the helicopters of the Indian air force have been given the right to fire in "self-defence", the very right that the government denies its poorest citizens.
Fire at whom? How will the security forces be able to distinguish a Maoist from an ordinary person who is running terrified through the jungle? Will adivasis carrying the bows and arrows they have carried for centuries now count as Maoists too? Are non-combatant Maoist sympathisers valid targets? When I was in Dantewada, the superintendent of police showed me pictures of 19 "Maoists" that "his boys" had killed. I asked him how I was supposed to tell they were Maoists. He said, "See Ma'am, they have malaria medicines, Dettol bottles, all these things from outside."
What kind of war is Operation Green Hunt going to be? Will we ever know? Not much news comes out of the forests. Lalgarh in West Bengal has been cordoned off. Those who try to go in are being beaten and arrested. And called Maoists, of course. In Dantewada, the Vanvasi Chetana Ashram, a Gandhian ashram run by Himanshu Kumar, was bulldozed in a few hours. It was the last neutral outpost before the war zone begins, a place where journalists, activists, researchers and fact-finding teams could stay while they worked in the area.
Meanwhile, the Indian establishment has unleashed its most potent weapon. Almost overnight, our embedded media has substituted its steady supply of planted, unsubstantiated, hysterical stories about "Islamist terrorism" with planted, unsubstantiated, hysterical stories about "Red terrorism". In the midst of this racket, at ground zero, the cordon of silence is being inexorably tightened. The "Sri Lanka solution" could very well be on the cards. It's not for nothing that the Indian government blocked a European move in the UN asking for an international probe into war crimes committed by the government of Sri Lanka in its recent offensive against the Tamil Tigers.
The first move in that direction is the concerted campaign that has been orchestrated to shoehorn the myriad forms of resistance taking place in this country into a simple George Bush binary: If you are not with us, you are with the Maoists. The deliberate exaggeration of the Maoist "threat" helps the state justify militarisation. (And surely does no harm to the Maoists. Which political party would be unhappy to be singled out for such attention?) While all the oxygen is being used up by this new doppelganger of the "war on terror", the state will use the opportunity to mop up the hundreds of other resistance movements in the sweep of its military operation, calling them all Maoist sympathisers.
I use the future tense, but this process is well under way. The West Bengal government tried to do this in Nandigram and Singur but failed. Right now in Lalgarh, the Pulishi Santrash Birodhi Janasadharaner Committee or the People's Committee Against Police Atrocities – which is a people's movement that is separate from, though sympathetic to, the Maoists – is routinely referred to as an overground wing of the CPI (Maoist). Its leader, Chhatradhar Mahato, now arrested and being held without bail, is always called a "Maoist leader". We all know the story of Dr Binayak Sen, a medical doctor and a civil liberties activist, who spent two years in jail on the absolutely facile charge of being a courier for the Maoists. While the light shines brightly on Operation Green Hunt, in other parts of India, away from the theatre of war, the assault on the rights of the poor, of workers, of the landless, of those whose lands the government wishes to acquire for "public purpose", will pick up pace. Their suffering will deepen and it will be that much harder for them to get a hearing.
Once the war begins, like all wars, it will develop a momentum, a logic and an economics of its own. It will become a way of life, almost impossible to reverse. The police will be expected to behave like an army, a ruthless killing machine. The paramilitary will be expected to become like the police, a corrupt, bloated administrative force. We've seen it happen in Nagaland, Manipur and Kashmir. The only difference in the "heartland" will be that it'll become obvious very quickly to the security forces that they're only a little less wretched than the people they're fighting. In time, the divide between the people and the law enforcers will become porous. Guns and ammunition will be bought and sold. In fact, it's already happening. Whether it's the security forces or the Maoists or noncombatant civilians, the poorest people will die in this rich people's war. However, if anybody believes that this war will leave them unaffected, they should think again. The resources it'll consume will cripple the economy of this country.
Last week, civil liberties groups from all over the country organised a series of meetings in Delhi to discuss what could be done to turn the tide and stop the war. The absence of Dr Balagopal, one of the best-known civil rights activists of Andhra Pradesh, who died two weeks ago, closed around us like a physical pain. He was one of the bravest, wisest political thinkers of our time and left us just when we needed him most. Still, I'm sure he would have been reassured to hear speaker after speaker displaying the vision, the depth, the experience, the wisdom, the political acuity and, above all, the real humanity of the community of activists, academics, lawyers, judges and a range of other people who make up the civil liberties community in India. Their presence in the capital signalled that outside the arclights of our TV studios and beyond the drumbeat of media hysteria, even among India's middle classes, a humane heart still beats. Small wonder then that these are the people who the Union home minister recently accused of creating an "intellectual climate" that was conducive to "terrorism". If that charge was meant to frighten people, it had the opposite effect.
The speakers represented a range of opinion from the liberal to the radical left. Though none of those who spoke would describe themselves as Maoist, few were opposed in principle to the idea that people have a right to defend themselves against state violence. Many were uncomfortable about Maoist violence, about the "people's courts" that delivered summary justice, about the authoritarianism that was bound to permeate an armed struggle and marginalise those who did not have arms. But even as they expressed their discomfort, they knew that people's courts only existed because India's courts are out of the reach of ordinary people and that the armed struggle that has broken out in the heartland is not the first, but the very last option of a desperate people pushed to the very brink of existence. The speakers were aware of the dangers of trying to extract a simple morality out of individual incidents of heinous violence, in a situation that had already begun to look very much like war. Everybody had graduated long ago from equating the structural violence of the state with the violence of the armed resistance. In fact, retired Justice PB Sawant went so far as to thank the Maoists for forcing the establishment of this country to pay attention to the egregious injustice of the system. Hargopal from Andhra Pradesh spoke of his experience as a civil rights activist through the years of the Maoist interlude in his state. He mentioned in passing the fact that in a few days in Gujarat in 2002, Hindu mobs led by the Bajrang Dal and the VHP had killed more people than the Maoists ever had even in their bloodiest days in Andhra Pradesh.
People who had come from the war zones, from Lalgarh, Jharkhand, Chhattisgarh and Orissa, described the police repression, the arrests, the torture, the killing, the corruption, and the fact that they sometimes seemed to take orders directly from the officials who worked for the mining companies. People described the often dubious, malign role being played by certain NGOs funded by aid agencies wholly devoted to furthering corporate prospects. Again and again they spoke of how in Jharkhand and Chhattisgarh activists as well as ordinary people – anyone who was seen to be a dissenter – were being branded Maoists and imprisoned. They said that this, more than anything else, was pushing people to take up arms and join the Maoists. They asked how a government that professed its inability to resettle even a fraction of the 50 million people who had been displaced by "development" projects was suddenly able to identify 1,40,000 hectares of prime land to give to industrialists for more than 300 Special Economic Zones, India's onshore tax havens for the rich. They asked what brand of justice the supreme court was practising when it refused to review the meaning of "public purpose" in the land acquisition act even when it knew that the government was forcibly acquiring land in the name of "public purpose" to give to private corporations. They asked why when the government says that "the writ of the state must run", it seems to only mean that police stations must be put in place. Not schools or clinics or housing, or clean water, or a fair price for forest produce, or even being left alone and free from the fear of the police – anything that would make people's lives a little easier. They asked why the "writ of the state" could never be taken to mean justice.
There was a time, perhaps 10 years ago, when in meetings like these, people were still debating the model of "development" that was being thrust on them by the New Economic Policy. Now the rejection of that model is complete. It is absolute. Everyone from the Gandhians to the Maoists agree on that. The only question now is, what is the most effective way to dismantle it?
An old college friend of a friend, a big noise in the corporate world, had come along for one of the meetings out of morbid curiosity about a world he knew very little about. Even though he had disguised himself in a Fabindia kurta, he couldn't help looking (and smelling) expensive. At one point, he leaned across to me and said, "Someone should tell them not to bother. They won't win this one. They have no idea what they're up against. With the kind of money that's involved here, these companies can buy ministers and media barons and policy wonks, they can run their own NGOs, their own militias, they can buy whole governments. They'll even buy the Maoists. These good people here should save their breath and find something better to do."
When people are being brutalised, what "better" thing is there for them to do than to fight back? It's not as though anyone's offering them a choice, unless it's to commit suicide, like some of the farmers caught in a spiral of debt have done. (Am I the only one who gets the feeling that the Indian establishment and its representatives in the media are far more comfortable with the idea of poor people killing themselves in despair than with the idea of them fighting back?)
For several years, people in Chhattisgarh, Orissa, Jharkhand and West Bengal – some of them Maoists, many not – have managed to hold off the big corporations. The question now is, how will Operation Green Hunt change the nature of their struggle? What exactly are the fighting people up against?
It's true that, historically, mining companies have often won their battles against local people. Of all corporations, leaving aside the ones that make weapons, they probably have the most merciless past. They are cynical, battle-hardened campaigners and when people say, "Jaan denge par jameen nahin denge" (We'll give away our lives, but never our land), it probably bounces off them like a light drizzle on a bomb shelter. They've heard it before, in a thousand different languages, in a hundred different countries.
Right now in India, many of them are still in the first class arrivals lounge, ordering cocktails, blinking slowly like lazy predators, waiting for the Memorandums of Understanding (MoUs) they have signed – some as far back as 2005 – to materialise into real money. But four years in a first class lounge is enough to test the patience of even the truly tolerant: the elaborate, if increasingly empty, rituals of democratic practice: the (sometimes rigged) public hearings, the (sometimes fake) environmental impact assessments, the (often purchased) clearances from various ministries, the long drawn-out court cases. Even phony democracy is time-consuming. And time is money.
So what kind of money are we talking about? In their seminal, soon-to-be-published work, Out of This Earth: East India Adivasis and the Aluminum Cartel, Samarendra Das and Felix Padel say that the financial value of the bauxite deposits of Orissa alone is $2.27 trillion (more than twice India's GDP). That was at 2004 prices. At today's prices it would be about $4 trillion.
Of this, officially the government gets a royalty of less than 7%. Quite often, if the mining company is a known and recognised one, the chances are that, even though the ore is still in the mountain, it will have already been traded on the futures market. So, while for the adivasis the mountain is still a living deity, the fountainhead of life and faith, the keystone of the ecological health of the region, for the corporation, it's just a cheap storage facility. Goods in storage have to be accessible. From the corporation's point of view, the bauxite will have to come out of the mountain. Such are the pressures and the exigencies of the free market.
That's just the story of the bauxite in Orissa. Expand the $4 trillion to include the value of the millions of tonnes of high-quality iron ore in Chhattisgarh and Jharkhand and the 28 other precious mineral resources, including uranium, limestone, dolomite, coal, tin, granite, marble, copper, diamond, gold, quartzite, corundum, beryl, alexandrite, silica, fluorite and garnet. Add to that the power plants, the dams, the highways, the steel and cement factories, the aluminium smelters, and all the other infrastructure projects that are part of the hundreds of MoUs (more than 90 in Jharkhand alone) that have been signed. That gives us a rough outline of the scale of the operation and the desperation of the stakeholders.
The forest once known as the Dandakaranya, which stretches from West Bengal through Jharkhand, Orissa, Chhattisgarh, parts of Andhra Pradesh and Maharashtra, is home to millions of India's tribal people. The media has taken to calling it the Red corridor or the Maoist corridor. It could just as accurately be called the MoUist corridor. It doesn't seem to matter at all that the fifth schedule of the constitution provides protection to adivasi people and disallows the alienation of their land. It looks as though the clause is there only to make the constitution look good – a bit of window-dressing, a slash of make-up. Scores of corporations, from relatively unknown ones to the biggest mining companies and steel manufacturers in the world, are in the fray to appropriate adivasi homelands – the Mittals, Jindals, Tata, Essar, Posco, Rio Tinto, BHP Billiton and, of course, Vedanta.
There's an MoU on every mountain, river and forest glade. We're talking about social and environmental engineering on an unimaginable scale. And most of this is secret. It's not in the public domain. Somehow I don't think that the plans afoot that would destroy one of the world's most pristine forests and ecosystems, as well as the people who live in it, will be discussed at the climate change conference in Copenhagen. Our 24-hour news channels that are so busy hunting for macabre stories of Maoist violence – and making them up when they run out of the real thing – seem to have no interest at all in this side of the story. I wonder why?
Perhaps it's because the development lobby to which they are so much in thrall says the mining industry will ratchet up the rate of GDP growth dramatically and provide employment to the people it displaces. This does not take into account the catastrophic costs of environmental damage. But even on its own narrow terms, it is simply untrue. Most of the money goes into the bank accounts of the mining corporations. Less than 10% comes to the public exchequer. A very tiny percentage of the displaced people get jobs, and those who do, earn slave-wages to do humiliating, backbreaking work. By caving in to this paroxysm of greed, we are bolstering other countries' economies with our ecology.
When the scale of money involved is what it is, the stakeholders are not always easy to identify. Between the CEOs in their private jets and the wretched tribal special police officers in the "people's" militias – who for a couple of thousand rupees a month fight their own people, rape, kill and burn down whole villages in an effort to clear the ground for mining to begin – there is an entire universe of primary, secondary and tertiary stakeholders.
These people don't have to declare their interests, but they're allowed to use their positions and good offices to further them. How will we ever know which political party, which ministers, which MPs, which politicians, which judges, which NGOs, which expert consultants, which police officers, have a direct or indirect stake in the booty? How will we know which newspapers reporting the latest Maoist "atrocity", which TV channels "reporting directly from ground zero" – or, more accurately, making it a point not to report from ground zero, or even more accurately, lying blatantly from ground zero – are stakeholders?
What is the provenance of the billions of dollars (several times more than India's GDP) secretly stashed away by Indian citizens in Swiss bank accounts? Where did the $2bn spent on the last general elections come from? Where do the hundreds of millions of rupees that politicians and parties pay the media for the "high-end", "low-end" and "live" pre-election "coverage packages" that P Sainath recently wrote about come from? (The next time you see a TV anchor haranguing a numb studio guest, shouting, "Why don't the Maoists stand for elections? Why don't they come in to the mainstream?", do SMS the channel saying, "Because they can't afford your rates.")
Too many questions about conflicts of interest and cronyism remain unanswered. What are we to make of the fact that the Union home minister, P Chidambaram, the chief of Operation Green Hunt, has, in his career as a corporate lawyer, represented several mining corporations? What are we to make of the fact that he was a non-executive director of Vedanta – a position from which he resigned the day he became finance minister in 2004? What are we to make of the fact that, when he became finance minister, one of the first clearances he gave for FDI was to Twinstar Holdings, a Mauritius-based company, to buy shares in Sterlite, a part of the Vedanta group?
What are we to make of the fact that, when activists from Orissa filed a case against Vedanta in the supreme court, citing its violations of government guidelines and pointing out that the Norwegian Pension Fund had withdrawn its investment from the company alleging gross environmental damage and human rights violations committed by the company, Justice Kapadia suggested that Vedanta be substituted with Sterlite, a sister company of the same group? He then blithely announced in an open court that he, too, had shares in Sterlite. He gave forest clearance to Sterlite to go ahead with the mining, despite the fact that the supreme court's own expert committee had explicitly said that permission should be denied and that mining would ruin the forests, water sources, environment and the lives and livelihoods of the thousands of tribals living there. Justice Kapadia gave this clearance without rebutting the report of the supreme court's own committee.
What are we to make of the fact that the Salwa Judum, the brutal ground-clearing operation disguised as a "spontaneous" people's militia in Dantewada, was formally inaugurated in 2005, just days after the MoU with the Tatas was signed? And that the Jungle Warfare Training School in Bastar was set up just around then?
What are we to make of the fact that two weeks ago, on 12 October, the mandatory public hearing for Tata Steel's steel project in Lohandiguda, Dantewada, was held in a small hall inside the collectorate, cordoned off with massive security, with an audience of 50 tribal people brought in from two Bastar villages in a convoy of government jeeps? (The public hearing was declared a success and the district collector congratulated the people of Bastar for their co-operation.)
What are we to make of the fact that just around the time the prime minister began to call the Maoists the "single largest internal security threat" (which was a signal that the government was getting ready to go after them), the share prices of many of the mining companies in the region skyrocketed?
The mining companies desperately need this "war". They will be the beneficiaries if the impact of the violence drives out the people who have so far managed to resist the attempts that have been made to evict them. Whether this will indeed be the outcome, or whether it'll simply swell the ranks of the Maoists remains to be seen.
Reversing this argument, Dr Ashok Mitra, former finance minister of West Bengal, in an article called "The Phantom Enemy", argues that the "grisly serial murders" that the Maoists are committing are a classic tactic, learned from guerrilla warfare textbooks. He suggests that they have built and trained a guerrilla army that is now ready to take on the Indian state, and that the Maoist "rampage" is a deliberate attempt on their part to invite the wrath of a blundering, angry Indian state which the Maoists hope will commit acts of cruelty that will enrage the adivasis. That rage, Dr Mitra says, is what the Maoists hope can be harvested and transformed into an insurrection.
This, of course, is the charge of "adventurism" that several currents of the left have always levelled at the Maoists. It suggests that Maoist ideologues are not above inviting destruction on the very people they claim to represent in order to bring about a revolution that will bring them to power. Ashok Mitra is an old Communist who had a ringside seat during the Naxalite uprising of the 60s and 70s in West Bengal. His views cannot be summarily dismissed. But it's worth keeping in mind that the adivasi people have a long and courageous history of resistance that predates the birth of Maoism. To look upon them as brainless puppets being manipulated by a few middle-class Maoist ideologues is to do them a disservice.
Presumably Dr Mitra is talking about the situation in Lalgarh where, up to now, there has been no talk of mineral wealth. (Lest we forget – the current uprising in Lalgarh was sparked off over the chief minister's visit to inaugurate a Jindal Steel factory. And where there's a steel factory, can the iron ore be very far away?) The people's anger has to do with their desperate poverty, and the decades of suffering at the hands of the police and the Harmads, the armed militia of the Communist Party of India (Marxist) that has ruled West Bengal for more than 30 years.
Even if, for argument's sake, we don't ask what tens of thousands of police and paramilitary troops are doing in Lalgarh, and we accept the theory of Maoist "adventurism", it would still be only a very small part of the picture.
The real problem is that the flagship of India's miraculous "growth" story has run aground. It came at a huge social and environmental cost. And now, as the rivers dry up and forests disappear, as the water table recedes and as people realise what is being done to them, the chickens are coming home to roost. All over the country, there's unrest, there are protests by people refusing to give up their land and their access to resources, refusing to believe false promises any more. Suddenly, it's beginning to look as though the 10% growth rate and democracy are mutually incompatible.
To get the bauxite out of the flat-topped hills, to get iron ore out from under the forest floor, to get 85% of India's people off their land and into the cities (which is what Chidambaram says he'd like to see), India has to become a police state. The government has to militarise. To justify that militarisation, it needs an enemy. The Maoists are that enemy. They are to corporate fundamentalists what the Muslims are to Hindu fundamentalists. (Is there a fraternity of fundamentalists? Is that why the RSS has expressed open admiration for Chidambaram?)
It would be a grave mistake to imagine that the paramilitary troops, the Rajnandgaon air base, the Bilaspur brigade headquarters, the unlawful activities act, the Chhattisgarh special public security act and Operation Green Hunt are all being put in place just to flush out a few thousand Maoists from the forests. In all the talk of Operation Green Hunt, whether or not Chidambaram goes ahead and "presses the button", I detect the kernel of a coming state of emergency. (Here's a maths question: If it takes 600,000 soldiers to hold down the tiny valley of Kashmir, how many will it take to contain the mounting rage of hundreds of millions of people?)
Instead of narco-analysing Kobad Ghandy, the recently arrested Maoist leader, it might be a better idea to talk to him.
In the meanwhile, will someone who's going to the climate change conference in Copenhagen later this year please ask the only question worth asking: Can we leave the bauxite in the mountain?
Thursday, September 1, 2011
Jan Lokpal Bill is very regressive: Arundhati Roy
Jan Lokpal Bill is very regressive: Arundhati Roy
http://ibnlive.in.com/news/jan-lokpal-bill-is-very-regressive-arundhati-roy/179990-3.html
Arundhati Roy: Well, it's interesting that everybody seems to have gone away happy and everybody is claiming a massive victory. I'm kind of happy too, relieved I would say, mostly because I'm extremely glad that the Jan Lokpal Bill didn't go through Parliament in its current form. Yes, I continue to be sceptical for a whole number of reasons. Primary among them is the legislation itself, which I think is a pretty dangerous piece of work. So what you had was this very general mobilisation about corruption, using people's anger, very real and valid anger against the system to push through this very specific legislation or to attempt to push through this very specific piece of legislation which is very, very regressive according to me. But my scepticism ranges through a whole host of issues which has to do with history, politics, culture, symbolism, all of it made me extremely uncomfortable. I also thought that it had the potential to turn from something inclusive of what was being marketed and touted and being inclusive to something very divisive and dangerous. So I'm quite happy that it's over for now.
Sagarika Ghose: Just to come back to your article. You said that Arvind Kejriwal and Manish Sisodia have received $ 400,000 from the Ford foundation. That was one of the reasons that you were sceptical about this movement. Why did you make it a point to put in the fact that Arvind Kejriwal is funded by the Ford foundation.
Arundhati Roy: Just in order to point to the fact, a short article can just indicate the fact that it is in some way an NGO driven movement by Kiran Bedi, Arvind Kejriwal, Sisodia, all these people run NGOs. Three of the core members are Magsaysay award winners which are endowed by Ford foundation and Feller. I wanted to point to the fact that what is it about these NGOs funded by World Bank and Bank of Ford, why are they participating in sort of mediating what public policy should be? I actually went to the World Bank site recently and found that the World Bank runs 600 anti-corruption programmes just in places like Africa. Why is the World Bank interested in anti-corruption? I looked at five of the major points they made and I thought it was remarkable if you let me read them out:
1) Increasing political accountability
2) Strengthening civil society participation
3) Creating a competitive private sector
4) Instituting restraints on power
5) Improving public sector management
So, it explained to me why in the World Bank, Ford foundation, these people are all involved in increasing the penetration of international capital and so it explains why at a time when we are also worried about corruption, the major parts of what corruption meant in terms of corporate corruption, in terms of how NGOs and corporations are taking over the traditional functions of the government, but that whole thing was left out, but this is copy book World Bank agenda. They may not have meant it, but that's what's going on and it worries me a lot. Certainly Anna Hazare was picked up and propped up a sort of saint of the masses, but he wasn't driving the movement, he wasn't the brains behind the movement. I think this is something very pertinent that we really need to worry about.
Sagarika Ghose: So you don't see this as a genuine people's movement. You see it as a movement led by rich NGOs, funded by the World Bank to make India more welcoming of international capital?
Arundhati Roy: Well, I mean they are not funded by the World Bank, the Ford foundation is a separate thing. But just that I wouldn't have been this uncomfortable if I saw it as a movement that took into account the anger from the 2G Scam, from the Bellary mining, from CWG and then said 'Let's take a good look at who is corrupt, what are the forces behind it', but no, this fits in to a certain kind of template altogether and that worries me. It's not that I'm saying they are corrupt or anything, but I just find it worrying. It's not the same thing as the Narmada movement, it's the same thing as a people's movement that's risen from the bottom. It's very much something that, surely lots of people joined it, all of them were not BJP, all of them were not middle-class, many of them came to a sort of reality show that was orchestrated by even a very campaigning media, but what was this bill about? This bill was very, very worrying to me.
Sagarika Ghose: We'll come to the bill in just a bit but before that I want to bring in another controversial statement in your article which has sparked a great deal of controversy among even your old associates Medha Patkar and Prashant Bhushan, where you said, 'Both the Maoists and Jan Lokpal Movement have one thing in common, they both seek the overthrow of the Indian state.' Why do you believe that the movement for the Jan Lokpal Bill is similar to the Maoist movement in seeking the overthrow of the Indian state?
Arundhati Roy: Well, let's separate the movement from the bill, as I said that I don't even believe that most people knew exactly what the provisions of the bill were, those who were part of the movement, very few in the media and on the ground. But if you study that bill carefully, you see the creation of a parallel oligarchy. You see that the Jan Lokpal itself, the ten people, the bench plus the chairman, they are selected by a pool of very elite people and they are elite people, I mean if you look at one of the phases which says the search committee, the committee which is going to shortlist the names of the people who will be chosen for the Jan Lokpal will shortlist from eminent individuals of such class of people whom they deem fit. So you create this panel from this pool, and then you have a bureaucracy which has policing powers, the power to tap your phones, the power to prosecute, the power to transfer, the power to judge, the power to do things which are really, and from the Prime Minister down to the bottom, it's really like a parallel power, which has lost the accountability, whatever little accountability a representative government might have, but I'm not one of those who is critiquing it from the point of view of say someone like Aruna Roy, who has a less draconian version of the bill, I'm talking about it from a different point of view altogether of firstly, the fact that we need to define what do we mean by corruption, and then what does it mean to those who are disempowered and disenfranchised to get two oligarchies instead of one raiding over them.
Sagarika Ghose: So do you believe that the leaders of this movement were misleading the crowds who came for the protest because they were not there simply as an anti-corruption movement, they were there to campaign for the Jan Lokpal Bill and if people knew what the Jan Lokpal Bill was all about, in your opinion, setting up this huge bureaucratic monster, many of those people might well have not come for the movement, so do you feel that the leaders were misleading the people?
Arundhati Roy: I can't say that they were deliberately misleading people because of course, that bill on the net, if anybody wanted to read it could read it. So I can't say that. But I think that the anger about corruption became so widespread and generalised that nobody looked at what, there was a sort of dissonance between the specific legislation and the anger that was bringing people there. So, you have a situation in which you have this powerful oligarchy with the powers of prosecution surveillance, policing. In the bill there's a small section which says budget, and the budget is 0.25 per cent of the Government of India's revenues, that works out to something like Rs 2000 crore. There's no break up, nobody is saying how many people will be employed, how are they going to be chosen so that they are not corrupt, you know, it's a sketch, it's a pretty terrifying sketch. It's not even a realised piece of legislation. I think that, in a way the best thing that could have happened has happened that you have the bill and you have other versions of the bill and you have the time to now look at it and see whatever, I just want to keep saying that I'm not, my position in all this is not to say we need policing and better law. I'm a person who's asking and has asked for many years for fundamental questions about injustice, which is why I keep saying let's talk about what we mean by corruption.
Sagarika Ghose: And you believe that the reason why this movement is misconceived is because it's centered around this Jan Lokpal Bill?
Arundhati Roy: Yes, not just that, I think centrally, that I was saying earlier, can we discuss what we mean by corruption. Is it just financial irregularity or is it the currency of social transaction in a very unequal society? So if you can give me 2 minutes, I'll tell you what I mean. For example, corruption, some people, poor people in villages have to pay bribes to get their ration cards, to get their NREGA dues from very powerful vested interests. Then you a middleclass, you have honest businessmen who cannot run an honest business because of all sorts of reasons, they are out there angry. You have a middleclass which actually bribes to buy itself scarce favours and on the top you have the corporations, the politicians looting millions and mines and so on. But you also have a huge number of people who are outside the legal framework because they don't have pattas, they live in slums, they don't have legal housing, they are selling their wares on redis, so they are illegal and in an anti-corruption law, an anti-corruption law is naturally sort of pinned to an accepted legality. So you can talk about the rule of law when all your laws are designed to perpetuate the inequality that exists in Indian society. If you're not going to question that, I'm really not someone who is that interested in the debate then.
Sagarika Ghose: So fundamentally it's about service delivery to the poorest of the poor, it's about ensuring justice to the poorest of the poor, without that a whole bureaucratic infrastructure is meaningless?
Arundhati Roy: Well Yes, but you know as I said in my article, supposing you're selling your samosas on a 'rehdi' (cart) in a city where only malls are legal, then you pay the local policemen, are you going to have to now pay to the Lokpal too? You know corruption is a very complicated issue.
Sagarika Ghose: But what about the provisions for the lower bureaucracy. The lower bureaucracy is going to be brought into the Lokpal, they're going to have a state level Lokayukta, so there is an attempt within the Lokpal Bill to go right down to the level of the poorest of the poor and then you can police even those functionaries who deal with the very poor. So don't you have hope that there, at least, it could be regularised because of this bill?
Arundhati Roy: I think that part of the bill will be interesting, I think it's very complicated because the troubles that are besetting our country today are not going to be solved by policing and by complaint booths alone. But, at the lower level, I think we have to come up with something where you can assure people that you're not going to set up another bureaucracy which is going to be equally corrupt. When you have one brother in BJP, one brother in Congress, one brother in police, one brother in Lokpal, I would like to see how that's going to be managed, this law is very sketchy about that.
Sagarika Ghose: But just to come back to the movement again, don't you think that the political class has become corrupt and has become venal and you have a movement like this it does function as a wake up call?
Arundhati Roy: To some extent yes, but I think by focusing on the political class and leaving out the corporations, the media that they own, the NGOs that are taking over, governmental functions like health, you know corporates are now dealing with what government used to deal with. Why are they left out? So I think a much more comprehensive view would have made me comfortable even though I keep saying that for me the real issue is what is it that has created a society in which 830 million people live on less than Rs 20 a day and you have more people and all of the poor countries of Africa put together.
Sagarika Ghose: So basically what you're saying is that laws are not the way to tackle corruption and to tackle injustice. It's not through laws, it's not through legal means, we have to do it through much more decentralisation of power, much more outreach at the lowest level?
Arundhati Roy: I think first you have to question the structure. You see if there is a structural inequality happening, and you are not questioning that, and you're in fact fighting for laws that make that structural inequality more official, we have a problem. To give an example, I was just on the Chhattisgarh-Andhra Pradesh border where the refugees from Operation Greenhunt have come out and underneath. So for them the issue is not whether Tata gave a bribe on his mining or Vedanta didn't give a bribe in his mining. The problem is that there is a huge problem in terms of how the mineral and water and forest wealth of India is being privatised, is being looted, even if it were non corrupt, there is a problem. So that's why we're just not coolly talking about Dantewada, there are many a places I mean what's happening in Posco, in Kalinganagar . So this is not battles against corruption. There's something very, very serious going on. None of these issues were raised or even alluded to somehow.
Sagarika Ghose: So basically what you're saying is that it is not the battle against corruption which is the primary battle, it's the battle for justice that has to be the primary battle in India. Just to come back to the point about the law, many have said that this is a process of pre-legislative consultation, that all over the world now civil society groups, I know you don't like that word, are co-operating with the government in law making and a movement like this institutionalises that, institutionalises civil society groups coming into the law making process. Doesn't that make you hopeful about this movement?
Arundhati Roy: In principal, yes, but when a movement like this which has been constructed in the way that it has, you can talk about, sort of calls itself the people or civil society and says that it's representing all of civil society. I would say there's a problem there and it depends on the law. So right now I think the good thing that has happened is that the Jan Lokpal Bill which probably has some provisions that will make it into the final law, is one of the many bills that will be debated. So, yes, that's a good thing. But if it had just gone through in this way, I wouldn't be saying yes, that's a good thing.
Sagarika Ghose: Let's talk about the media. You've been very critical about the media and the way the media, particularly broadcast media has covered this movement, do you believe that if the media had not given it this kind of time, this movement simply wouldn't have taken off? Do you believe that it's a media manufactured movement?
Arundhati Roy: Well, I'm not going to say that's entirely media manufactured. I think that was one of the big factors in it. There was also mobilisation from the BJP and the RSS, which they've admitted to. I think the media, I don't know when before campaigned for something in this way where every other kind of news was pushed out and for ten days, you had only this news. In this nation of one billion people, the media didn't find anything else to report and it campaigned, not everybody, but certainly certain major television channels campaigned and said they were campaigning, they said, 'We're the channel through whom Anna speaks to the people and so on. Now firstly to me that's a form of corruption in the first place where presumably, a broadcast licence as a news channel has to do with reporting news, not campaigning. But even if you are campaigning and the only reason that everybody was reporting it was TRP ratings, then why not just settle for pornography or sadomasochism or whatever gives good TRP ratings. How can news channels just abandon every other piece of news and just concentrate on this for 10 days? You know how much of spot ad costs on TV, what kind of a price would you put on this? Why was it doing this? Per se if media campaigns had to do with social justice, if the media spent 10 days campaigning on why more than a lakh farmers have committed suicide in this country, I'd be glad because I would say okay, this is the job of the media. It is like the old saying - to afflict the comfortable and comfort the afflicted.
Sagarika Ghose: But don't you think one man taking on the might of the government is a big story and don't you think that that deserves to be covered?
Arundhati Roy: No, I don't. For all the sorts of reasons that I've said, it was one man trying to push through a regressive piece of legislation.
Sagarika Ghose: Let's come to the role of the RSS which you have also eluded to. You've spoken about the role of aggressive nationalism or Vande Mataram being chanted, of the RSS saying that we're involved in this particular movement, but then your old associates Prashant Bhushan and Medha Patkar are in this movement as well. Is it fair to completely dub this movement as an RSS Hindu right wing movement?
Arundhati Roy: I haven't done that though some people have. But I think it's an interesting question to talk about symbolism and this movement. For example, what is the history of Vande Mataram? Vande Mataram first occurred in this book by Bankim Chandra Chatterjee in 1882, it became a part of a sort of war cry at the time of partition of Bengal and since then, since in 1937 Tagore said it's a very unsuitable national anthem, very divisive, it's got a long communal history. So what does it mean when huge crowds are chanting that? When you take up the national flag, when you're fighting colonialism, it means one thing. When you're a supposedly free nation that national flag is always about exclusion and not inclusion. You took up that flag and the state was paralysed. A state which is not scared of slaughtering people in the dark, suddenly was paralysed. You talk about the fact that it was a non violent movement, yes, because the police were disarmed. They just were too scared to do anything. You had Bharat Mata's photo first and then it was replaced by Gandhi. You had people who were openly part of the Manovadi Krantikari Aandolan there. So you have this cocktail of very dangerous things going on, you had other kinds of symbolism. Imagine Gandhi going to a private hospital after his fast. A private hospital that symbolises the withdrawal of the state from healthcare for the poor. A private hospital where the doctors charge a lakh every time they inhale and exhale. The symbolisms were dangerous and if this movement had not ended in this way, it could have turned extremely dangerous. What you had was a lot of people, I'm not going to say they were only RSS, I'm not going to say they were only middle-class, I'm not going to say they were only urban. But yes, they were largely more well off than most people who have been struggling on the streets and facing bullets in this country for a long time. But in some odd way the victims and the perpetrators of corruption of the recipients of the fruits of modern development, they were all there together. There were contradictions that could not have been held together for much longer without them just tearing apart.
Sagarika Ghose: But weren't you impressed by the sheer size of the crowd? Weren't you impressed by the spontaneity of the crowd? The fact that people came out, they voiced their anger, they voiced their protest, surely it can't just all be boxed into one shade of opinion.
Arundhati Roy: Should I tell you something Sagarika? I have seen much larger crowds in Kashmir. I have seen much larger crowds even in Delhi. Nobody reported them. They were then only called 'traffic jam bana diya inhone'. I was not impressed by the size of the crowds apart from the fact that I'm not that kind of a person. I'm sure there were larger crowds chanting for the demolition of the Babri Masjid, would that be fine by us? It's not about numbers.
Sagarika Ghose: Is that how you see this movement? You see it as a kind of Ram Janmabhoomi Part 2?
Arundhati Roy: No, not at all. I've said what I feel. That would be stupid for me to say. But I see it as something potentially quite worrying, quite dangerous. So I think we all need to go back and think a lot about what was going on there and not come to easy conclusions and easy condemnations, I think we really need to think about what was going on there, how it was caused, how it happened, what are the good things, what are the bad things, some serious thinking. But certainly I'm not the kind of person who just goes and gets impressed by a crowd regardless of what it's saying, regardless of what it's chanting, regardless of what it's asking for.
Sagarika Ghose: But what about the persona of Anna Hazare? Many would say that he evoked a certain different era, he evoked the era of the freedom struggle, he is a simple Gandhian, he does lead a very austere life, he lives in a small room behind a temple and his persona of what he is evokes a certain moral power perhaps which is needed in an India which is facing a moral crisis.
Arundhati Roy: I think Anna Hazare was a sort of empty vessel in which you could pour whatever meaning you wanted to pour in, unlike someone like Gandhi who was very much his own man on the stage of the world. Anna Hazare certainly is his own man in his village, but here he was not in charge of what was going on. That was very evident. As for who he is and what his affiliations and antecedents have been, again I'm worried.
Sagarika Ghose: Why are you worried?
Arundhati Roy: Some of things that one has read and found out about, his attitude towards Harijans, that every village must have one 'chamaar' and one 'sunaar' and one 'kumhaar', that's gandhian in some ways, you know Gandhi had this very complicated and very problematic attitude to the caste system, anyone who knows about the debates between Gandhi and Ambedkar will tell you that. But what I'm saying is eventually we live in a very complicated society. You have a strong left edition which doesn't know what to do with the caste system. You have the Gandhians who are also very odd about the caste system. You have our deeply frightening communal politics, you have this whole new era of new liberalism and the penetration of international capital. This movement just did not know the beginning of its morals. It could have ended badly because nobody really, you know, you choose something like corruption, it's a pot into which everyone can piss, anti-left, pro-left, right, I mean, I was in Hyderabad, Jagan Mohan Reddy who was at that time being raided by the CBI was one of his great supporters. Naveen Patnaik…
Sagarika Ghose: But isn't that its strength? It's an inclusive agenda. Anti-corruption movement brings people in.
Arundhati Roy: It's a meaningless thing when you have highly corrupt corporations funding an anti-corruption movement, what does this mean? And trying to set up an oligarchy which actually neatens the messy business of democracy and representative democracy however bad it is. Certainly it's a comment on the fact that our country suffering from a failure of representative democracy, people don't believe that their politicians really represent them anymore, there isn't a single democratic institution that is accessible to ordinary people. So what you have is a solution which isn't going to address the problem.
Sagarika Ghose: So a corporate funded movement which seeks to lessen the power of the democratic state and seeks to reduce the power of the democratic state?
Arundhati Roy: I would say that this bill would increase the possibilities of the penetration of international capital which has led to a huge crisis in the first place in this country.
Sagarika Ghose: Just on a different note, what do you think of the fast-unto-death? Many have criticised it as a 'Brahamastra' which shouldn't be easily deployed in political agitations, Gandhi used it only as a last resort. What is your view of the hunger strike or the fast-unto-death?
Arundhati Roy: Look the whole world is full of people who are killing themselves, who are threatening to kill themselves in different ways. From a suicide bomber to the people who are immolating themselves on Telangana and all that. Frankly, I'm not one of those people who's going to stand and give a lecture about the constitutionality of resistance because I'm not that person. For me it's about what are you doing it for. That's my real question - what are you doing it for? Who are you doing it for? And why are you doing it? Other than that I think I personally believe that there are things going on in this world that you really need to stand up and resist in whatever way you can. But I'm not interested in a fast-unto-death for the Jan Lokpal Bill frankly.
Sagarika Ghose: So what is your solution then. How would you fight corruption?
Arundhati Roy: Sagarika, I'm telling you that corruption is not my big issue right now. I'm not a reformist person who will tell you how to cleanse the Indian state. I'm going on and on in all the 10 years that I've written about nuclear powers, about nuclear bombs, about big dams, about this particular model of development, about displacement, about land acquisition, about mining, about privatisation, these are the things I want to talk about. I'm not the doctor to tell the Indian state how to improve itself.
Sagarika Ghose: So corruption really does not concern you in that sense?
Arundhati Roy: No, it does, but not in this narrow way. I'm concerned about the absolutely disgusting inequality in the society that we live in.
Sagarika Ghose: And this movement has done nothing to touch that. What precedents has it set for protest movements in the future? Do you think this movement has set a precedent for protest movements in the future?
Arundhati Roy: For protest movements of the powerful, protests movements where the media is on your side, protests movements where the government is scared of you, protest movements where the police disarm themselves, how many movements are there going to be like that? I don't know. While you're talking about this, the army is getting ready to move into Central India to fight the poorest people in this country, and I can tell you they are not disarmed. So, I don't know what lessons you can draw from a protest movement that has privileges that no other protest movement I've ever known has had.
Sagarika Ghose: Just to re-emphasise the point about Medha Patkar and Prashant Bhushan, these are old time associates of yours in activism. They are deeply involved in this particular movement. How do you react to them being involved in this movement of which, you're so critical?
Arundhati Roy: With some dismay because Prashant is a very close friend of mine and I respect Medha a lot, but I think that their credibility has been cashed in on in some ways, but I feel bad that they are part of it.
Sagarika Ghose: You have voiced fears in your article as well that in some ways, this movement and this bill is an attempt to diminish the powers of the democratic government and to reduce the discretionary powers of the democratic government. So you feel that this is a corporate funded exercise to reduce the powers of the democratically elected government?
Arundhati Roy: Well not corporate funded, but there's a sort of IMF World Bank way of looking at it, fuelling this whole path because if you remember in the early 90s when they began on this path of liberalisation and privatisation. The government itself kept saying, 'Oh, we're so corrupt. We need a systemic change, we can't not be corrupt,' and that systemic change was privatisation. When privatisation has shown itself to be more corrupt than, I mean the levels of corruption have jumped so high, the solution is not systemic. It's either moral or it's more privatisation, more reforms. People are calling for the second round of reforms for the removal of the discretionary powers of the government. So I think that's a very interesting that you're not looking at it structurally, you're looking at it morally and you're trying to push whatever few controls there are or took the way once again for the penetration of international capital.
Sagarika Ghose: But people like Nandan Nilekani have argued this movement and this bill could stop reforms actually. It could actually put an end to the reforms process by instituting this big bureaucratic infrastructure - this inspector raj. But you don't go along with that. You believe that this is a way of taking the reforms agenda forward.
Arundhati Roy: I think it depends on who captures that bureaucracy. That's why I'm worried about this combination of sort of Ford funded NGO world and the RSS and that sort of world coming together in a kind of crossroads. Those two things are very frightening because you create a bureaucracy which can then be controlled, which has Rs 2000 crore or whatever, 0.25 per cent of the revenues of the Government of India at its disposal, policing powers, all of this. So it's a way of side-stepping the messy business of democracy.
Sagarika Ghose: That's interesting the combination of Ford funded NGOs, rich NGOs and the Hindu mass organisations. That's the combination that you see here and that's what makes you uneasy.
Arundhati Roy: yes, and when you look at the World Bank agenda, it's 600 anti-corruption plans and projects and what it says, what it believes, then it just becomes as clear as day what's going on here.
Sagarika Ghose: And what is going on, just to push you on that one?
Arundhati Roy: What I said, that you stop concentrating on the corruption of government officers when you know of governments, politicians, and leaving out the huge corporate world, the media, the NGOs who have taken over traditional government functions of electricity, water, mining, health, all of that. Why concentrate on this and not on that? I think that's a very, very big problem.
Sagarika Ghose: So it was a protest movement of the entitled and the protest movement of the privileged. Arundhati Roy thanks very much indeed for joining us.
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Friday, August 26, 2011
Jan Lokpal- A Swayed Reality
Jan Lokpal- A Swayed Reality
India, the largest democracy in the world, ends up again and again electing feudal politicians, criminals as their Representatives who in turn suffocate their electorate with their acts of corruption. If not elect them at least perpetuate them as its potential leaders. So, one wonders! Why the country have to decry corruption. Sure, the same corrupt leaders irrespective of their parties will be elected if not this time, next time. So, is this act of agitation a logical one? India fights against an evil that it perpetuates.
For the past few days (months), in the country there has been an inflation of crowds, at Ramlila grounds in Delhi and at certain other parts of the country agitating in support of Anna Hazare to pass Jan Lokpal bill as a law. It's been construed as popular demand. Surely, a demand not by people but by mobs who are hysterical. Mobs really don’t represent public opinion. It is interesting to note while in some parts of country people rage against corruption, in another part of the country, in Andhra Pradesh Mr. Y. S.Jagan Mohan Reddy, son of Former Chief Minister, Y. S. Rajashekar Reddy (late), in spite of he being an accused in large scale corruption, won as Member of Parliament in the recent bye election with a record majority of more than 5 lac votes. Even, as CBI investigation is on against his illegal appropriation of wealth, crowds are thronging for his political meetings and more so 29 MLAs and 2 MPs resigned in support of him, decrying a foul play, when Andhra Pradesh High Court instructed CBI to inquire into his amassing of wealth. How do we understand this phenomenon? Are those fighting against corruption are really against corruption? Answer would be no. The mob follow up is just because of their convenient subjective reasons. Here while the subjectivity of middle class Hindutva force is masked, the cause of anti- corruption is on the surface. The movement is led by Right wing groups, though denied(BJP to launch nationwide stir on August 25, The Hindu, 21/08/11; RSS lending support to Anna's campaign?, http://ibnlive.in.com/news/rss-lending-support-to-annas-campaign/177467-3.html) to come back to power to alter and curtail constitutional privileges and rights of citizens and set in Manu influenced anarchy. How, spiritual gurus like Baba Ramdev and Ravishankar are part of the movement, who actually cater to the middle class, upper middle and rich Hindus by neglecting social equanimity and equality. Do we need more proof than this to say that the movement is led by an exclusive group, in which Muslims, Buddhists, Sikhs, Christians and Dalits have no share and no say.
Lokpal bill unfortunately envisaged by civil society is spearheaded by people of only Northern and Western part of India. This is an expression of hegemony of North and West. In the Eastern and Southern parts, Lokpal failed to be a crowd puller. Though this agitation brought in certain awareness against corruption, most of the people don't own the issue of Lokpal rather they wonder at the issue. Absolutely, nothing is heard from North East in support of Lokpal. Does it communicate, that they don’t share the issues of Delhi? Does it mean to say people from these regions are not corrupt and more reasonable?
Without actually dealing with the reasons for corruption, the present agitation considered to be the 'Second Freedom' struggle, going much against the Spirit of Freedom and Indian Constitution. As if it were not enough, an autocratic demand for another draconian law, instead of dealing with undemocratic caste system, looting of natural resources which displace and dehumanize millions of Adivasis seems that the so called civil society members in this garb trying to perpetuate hegemonic ladder styled caste system even in this globalized world. Lokpal bill if passed as law, what is the guarantee that it would eradicate Corruption. Presently, Constitution offers several checks and balances to fight corruption. If still corruption is rampant, it is not the problem with Constitution or inefficiency of laws, but rather with those who violate the laws. There is no law that can absolutely guarantee human behaviour. Even if Jan Lokpal comes as law, what is the guarantee that right people are appointed? Which Civil society appoints them, who are those members in that civil society? There is every danger of Right wing officials being infiltrated in to the Lokpal, which in turn can antagonize Dalits, Adivasis and Minorities. So, Lokpal cannot be a permanent solution for the problem of corruption.
Media, not looking into the consequences of Lokpal, just acted in to the hands of Team Anna. It didn't highlight or discuss the corruption; rather it simply covered the swelling of crowds. It never made an attempt to tell people, how remote villagers- Dalits, Adivasis, Backward Caste people and Minorities look at Jan Lokpal leave alone seeking for their consensus and support. For the last one week people have been diverted by Media from other the issues of India.
It's conspicuous for Anna Hazare to be called Second Gandhi! Why not Second Ambedkar the Father of Indian Constitution or Second Jayaprakash Narayan who after the emergency enlightened Indians through his Total Revolution? Middle Class conveniently appropriated Gandhi as their icon since he upholds conventional world view towards social inequality which in turn guarantees their hegemony and perpetuates the deep rooted caste system. When the backdrop of agitation- RSS's ‘Bharatmata’, at Ramlila grounds was critiqued, immediately was replaced with Gandhi's backdrop. Why only Gandhi's? Why not it be shared with Dr. B.R. Ambedkar, crusader for social equality and chairman of the Drafting Committee of Indian Constitution,or with Jayapraksh Narayan, one man that India would never forget for his war against corruption through his “Total Revolution”. (Total Revolution, which was more honest than Jan Lokpal changed only the hand of power and also changed the hands of corruption. So, will happen with Jan Lokpal). Dr. B. R. Ambedkar is neglected to show insufficiency and ineffectiveness of Constitutional laws. So, they create a need for the Indian Constitution to be tampered. Jayapraksh Narayan is kept aside as their agitation is not really a fight-against corruption, but to postulate middle class dominance. No wonder, Anna team never even made a mention of Former Chief Ministers from South, Kamaraj Nadar and Anna Durai, for their Anti-brahmin-dravidian ideology, though they were icons of honesty and transparency. may be another sign of Northern hegemony.
Indian movie expereince manifests, Indain masses always look for messiah figures on screen and offscreen. Those figures have been mythified and venerated. There is a certiain sociological need for 'super heroes' in the lives of Indians. Often living persons are iconised and been created into mythological persons. Anna is one such example- “Anna is India and India is Anna”, a man who was never on a national scene, fighting against any serious national issues, suddenly appears and becomes a 'hero'. Danger with 'hero worship' is two sided- “assumed leadership and assumed obedience”, on one side, consensus is not sought on the other side, utter obedience make their hero “speechless”. So, Ambedkar rigtly said “Hero worship is a sure road to degradation and eventual dictatorship”.
It's also contradicting for Anna Hazare's method to be called Gandhian. If Gandhiji were to be alive, he wouldn't have demanded for yet another draconian laws to curb corruption, for he would know those laws can easily be manipulated and become futile, but would use “Truthfulness”, a weapon through which he won us Independence. Even his Gandhian method fast unto death earned him a criticism of being forceful, violent and anarchical, as he demanded the bill to be passed before before 31 of August. Lokpal is quite a complicated a bill to be passed under threat and unresonalble deadlines. All the aspects of the Bill to be discussecd with expteme care and consensus among all sections. So, a method of mass mobilasation through legal methods, method of advocay, through disccussion and lobbying can be followed.
We find this agitation led by Anna Hazare, followed by multitudes to be Political and Accusational, Pointing at Somebody as corrupt, especially pointing at Politicians, Bureaucrats and Public Servants. But, when we reflect we find ourselves also to be Corrupt. It is always said “bigger fish should be caught”, but then, there cannot be bigger fish without smaller fish. So, change is required not just in 'Somebody', but also in us. What can actually deter us from being corrupt are not just Draconian Laws, but being Truthful. Being 'Truthful', ofcourse a long journey helps us to rectify and transform ourselves towards Honesty and Transparency, this journey may result in making the powerful 'Truthful' and 'Truthful' Powerful. It is this journey that helps us vote out, if not corruption but surely the corrupt.
B. J. Shailendra S. J


