“Sensation prevailed after four persons of a family were murdered over illicit relations at Khairlanji village…” read the blatantly false lead of the article of a Nagpur based paper a few days after the Khairlanji atrocity. “School, colleges and shops shut down in Nagpur on Friday during a day-long bandh,” read another. As the national media slowly took cognizance of the Khairlanji atrocity, weeks after an entire family was humiliated, raped and killed, the tenor and limits of media discourse on Dalits became apparent once more.
While expressing shock and disbelief at the sheer brutality of the incident, media pundits bemoaned the damage to public property (in this case, the Deccan Queen), the losses to the exchequer, and the savagery of the Dalit “other”. “Citizen activism takes on the textures and shades of citizens, after all,” noted a well-meaning reporter in leading weekly, before concluding that “Upper middle class India lit candles, whether at India Gate or on news websites; young Dalit India torched trains.” The simplistic and stereotypical media coverage of the month-long Dalit protests has re-ignited a debate that first gained prominence in 1996. Continue reading In search of the Dalit journalist redux
[A few days ago, CPM leader Brinda Karat wrote a piece entitled “The Truth of Singur” – a somewhat sanitized version of which was published in The Hindu. In the uncensored version circulating on email, she claimed quite unabashedly, that while her party stood with the peasants, workers and sharecroppers of Singur, Ms Roy (the reference here to the demonstration at the CPM office should not be missed) “is in the companyof Ms Mamata Banerjee, George Fernandes and Rajnath Singh and a 19-party alliance led by them (Krishi Jami Raksha Committee – KJRC) and has supported their campaign of anti-communist calumny.” The problem of course is that “anti-communist calumny” here is only a displaced effect of the struggle against the Tatas and in other contexts, Reliance and others – in short, corporate robbery of peasants’ land. If the communists have decided to stand with the corporations in West Bengal then it should be the CPM’s problem – not Ms Roy’s or Ms Patkar’s (about whose “political acumen” too, Brinda K is contemptuous). Parenthetically, we might refer to the extremely sexist, patriarchal and patronizing statement of her politburo colleague Biman Bose who reportedly said that “Mamata is behaving like an adamant little girl”. And presumably criticizing that would be indulging in “anti-communist calumny” as well, Ms Karat? Meanwhile, why forget that Buddhadeb Bhattacharya also made “communist” statements like saying that Medha Patkar is an outsider who just keeps going to different places creating trouble. Would you have been able to form a single union anywhere in a single place without “outsiders” ? This is the language used by the real anti-communists – to attack political activists by calling them “outsiders” is precisely anti-communist calumny. It just happens to be used by communists in this case! Apart from the matter of Singur, the fact is that Ms Brinda K’s piece confines itself to the issue of compensation – a whole host of other issues that arise here are left unanswered. How can she or Biman babu for that matter, answer them? Medha’s response to the West Bengal government’s report raises, once again, all the issues that we need to keep in mind. – AN]
SINGUR: Looking Back, Looking Forward
Today when the world celebrates the 58th anniversary of the UN Charter of Human Rights as the International Human Rights Day, the people of Singur or Narmada or Raigad (Maharashtra), Dadri-Bajada (UP) cannot. They cannot be out of struggle for survival, for dignity, for life even for a moment to be able to breathe freedom and enjoy rights not just as citizens but as human beings.
The struggle of people of Singur continues at various fronts, ranging from the fasting group of women and men in Singur area itself to the one in Kolkata, from the everyday small and large actions by the representatives of various people’s organisations to the solidarity fora of the academics. It has gone beyond the heated Metropolis to the various districts of North & South Bengal since the voice raised from Singur is echoed in other places, why battlegrounds, and has
also effected other mass movements against similar onslaught of the corporatised State as in Midnapur district (against 2 SEZs & 1 Nuclear power plant). The prolonged violation of human rights and postponement of free, fair and informed dialogue on Singur is startling. A dialogue with a large alliance and network of people’s organisations, beyond electoral political allies or opponents of the West Bengal Government, could have been possible by now but for the over confident attitude and arrogance expressed by the West Bengal Government. The lack of initiative coming from anyone of the Left Front allies towards taking a serious cognizance and an urgent resolution through a decisive dialogue is certainly shocking.
Continue reading Medha Patkar on Singur and the Subversion of Truth
What is common between golfer Jyoti Randhawa and actress Khushboo ? In fact, looking at their distinct fields, it would certainly be difficult to discern any thread of commonality. But if one would have come across the latest survey published in a leading newspaper one would already have got an answer. According to this survey, both of them do not believe in ‘any higher power’. For Jyoti ‘the only power I believe in is willpower- the power within you’, for Khushboo ‘my power is within me. I live for people whom I love and who love me’.
Interestingly people like Jyoti or Khushboo cannot be considered as lone rangers in this society which is becoming rather more religious with time. (A trend which is definitely at variance with what is happening in the West) Sixty six respondents out of a group of thousand plus clearly stated that they are non-believers.
Of course, the commonality shared by these two stalwarts of their own fields vis-a-vis their understanding about ‘higher power’ , is not the only interesting fact which readily emerges from the survey done by the Times of India people with TNS, a leading market research agency to know ‘how Indians view God and their faith’.(10 city TOI-TNS poll ( TOI, 26 th Nov 2006) )
To be very frank , the recent survey done across ten cities – Delhi, Mumbai, Kolkata, Chennai, Bangalore, Hyderabad, Ahmedabad, Patna, Lucknow and Nagpur- with 1,007 respondents, which was restricted to people falling in socio-economic categories A,B and C, present a mixed set of conclusions. Continue reading God and Faith In The Life of Indians
Published earlier in Social Action, Vol 54, April-June 2004
Shortly after the World Social Forum (Mumbai 2004) I came across an article by Cecilie Surasky, an American Jew, posted on a discussion list by a friend from Amsterdam. The article was startlingly entitled “Anti-Semitism at the World Social Forum?” and naturally invited one to read it immediately. It transpired that the author was the Communications Director of an organization called “Jewish Voice for Peace” that works for a peaceful and democratic resolution of the Palestinian problem and is therefore, also anti-Zionist. She was writing from within the specific context of a well-known but disturbing trend in Jewish politics, particularly in the US. A glimpse of this troubling context is provided by the fact that important voices among Jews, the Simon Wiesenthal Center (SWC) in particular (which has been known for its important work in hunting down Nazi criminals worldwide), has been portraying the World Social Forum (WSF) “as one of the centers of the ‘new anti-Semitism'”.
Surasky further reports that “these charges have been picked up by various journalists as evidence of a dangerous new trend on the left.” The SWC had described the atmosphere at the third WSF in Brazil the previous year as “anti-Jewish”, according to her. She therefore landed up at Mumbai to check out first hand: “I have come to the WSF to be loudly and visibly Jewish…and to see for myself this purported new tidal wave of hatred of Jews from the rest of the global left.” The actual event of course, turned out to be something entirely different and if anything, Surasky ended up making some of the most moving friendships with many Arabs. Her account of these friendships in the article is quite touching in itself. What was most amazing for her, however, was that on return she found that the SWC had published an article on the WSF in the Jerusalem Post, entitled “Networking to Destroy Israel”. It further claimed that the WSF Mumbai event had been hijacked by “anti-American, anti-Israel forces”. As Surasky puts it, it became clear that many of these propagandist accounts made practically no distinction between anti-Semitism and anti-Zionism or in fact, any criticism of Israel.
The important thing about the WSF however, was that it provided a space to some one like Cecilie Surasky, a “come out” Jew, as she puts it, to meet, exchange notes and make friends with people from the Arab world. So did it to the innumerable others who have so far only known about the ‘Other’ through representations by propaganda machines like the Simon Wiesenthal Center and their Arab counterparts – or through the US media. This is of course, one small episode in the big event called the WSF. But the WSF is actually made up of literally thousands of such episodes. It was an occasion where the displaced Tibetans – supporters of the Dalai Lama – could move about prominently, distributing their literature, making friends and allies from different parts of the world. It was an occasion where the Dalit groups of India could make their voice heard before a vast gathering of people who were all fighting for their own liberation from oppressions of different kinds.
Continue reading Beyond the Tyranny of Blueprints: WSF as Experimental Form