How far is Nandigram from Chengara ? If we take media coverage and internet buzz as indicators, they are on two different planets. The heat generated by Singur and Nandigram was enough to run a chain of mini power plants. All that the families in the Chengara holdout have managed to evoke is a few approving nods from here and there. Here is a partial inventory of reasons why this might be so.
1) Singur and Nandigram are protests against disposession. The bad guys in the two instances are high profile harbingers of neoliberal globalization. No less. Chengara is about staking a claim to a welfare provision that nobody takes seriously anymore. There are no easily identifiable bad guys here.
Red Flags of ‘Consent’/ Black Flags of Freedom and We, the Civil Society
guest post by TRINA NILEENA BANERJEE
(Written in Feb 2008)
The way towards Nandigram in November 2007 was fraught with a spectacle of flags.
I use the word ‘fraught’ deliberately – because as the journey progressed that autumn morning1, this proliferation of flags left me with a sense of mounting fear and apprehension. Continue reading Red and Black→
National Commission for Women
4, Deen Dayal Upadhyaya Marg,
Subject: Torture and Rape of Women and Other Incidents in the Land Struggle at Chengara, Kerala
We urge your attention to the following incidents in Chengara, Kerala as they require your urgent intervention.
In the ongoing struggle for land in Chengara, there is escalating violence against the peaceful and democratic protest of the people. Here women are the most affected as they are the targets of brutal attacks by the workers of trade unions affiliated to leading political parties and also other hired henchmen of Harrison Malayalam Ltd. Many women have testified that the attacks happened right in the presence of the police. All these events seem to indicate a total breakdown of the state’s administrative machinery to redress the situation, which makes the intervention of external bodies like yours crucial.
AN APPEAL from the PANCHAMI DALIT FEMINIST COLLECTIVE, Kottayam, to join the march on August 14th, against sexual harassment and human rights violations at the site of the struggle for land at Chengara, Pathanamthitta, Kerala.
[Below is an urgent appeal from Chengara, Kerala, where a land struggle has been on for the past one year. There seems to be a general elite consensus about refusing citizenship to the 7500 landless families that have occupied government land there; more ominously, there seems to be also the determination to punish them. Since early August a road blockade has been going on led by the united front of trade unions defending the right of (eighty) workers in the occupied Chengara plantation. Apparently, there are also ‘criminal elements’- the trade unions and the police, poor things, know nothing of them – who have been violently stopping activists from reaching the settlement.The CPM intellectuals in Kerala are patiently waiting for ‘more and accurate’ information, as they were when some of us approached them proposing a protest around Nandigram last year. Reports of starvation, sickness,and sexual assault are reaching us from Chengara but there is no way we can get there.Now, what is this? A new form of illegal custody? A new form of sexual harassment in custody? On 14 August, dalit activists and organisations are planning a march to Chengara, and hopefully food and medical supplies can be taken there. Please circulate this appeal widely – we have to stop another Nandigram– JD]
If you are in Kolkata between 27 June and 2 July, you may do well to visit the Seagull Arts and Media Resource Centre, Kolkata, for an exhibition of photographs of Singur. There will also be a panel discussion and a film festival. Continue reading Under Development: Singur→
In the wake of the development debates around the nation, one witnesses an interesting array of articles—polemical as well as academic—that takes on headlong issues of political intervention by developing the terms of negotiation and deliberation in a certain direction. And that is the story of growing up—that democracy is the story of pragma, of mature understanding of the contestatory space. These are reminders that politics of good intentions is benign self-deception. Worse: it is apolitical, prophetic, self-indulgent.
[Political theorist Partha Chatterjee’s work has been the reference point for many contemporary theorizations of politics in India and others parts of the postcolonial world. Chatterjee has recently published an important essay, which we reproduce below. Many friends and colleagues in Kolkata and elsewhere have requested Kafila to provide the forum for this debate, considering the common interest that many of us have in issues raised here. Some reformulations by Chatterjee, especially in the aftermath of Nandigram, call for a more sustained political theoretical reflection. The article also raises issues directly related to questions of rural-to-urban migration that has seen some debate in Kafila lately. – AN]
With the changes in India over the past 25 years, there is now a new dynamic logic that ties the operations of “political society” (comprising the peasantry, artisans and petty producers in the informal sector) with the hegemonic role of the bourgeoisie in “civil society”. This logic is provided by the requirement of reversing the effects of primitive accumulation of capital with activities like anti-poverty programmes. This is a necessary political condition for the continued rapid growth of corporate capital. The state, with its mechanisms of electoral democracy, becomes the field for the political negotiation of demands for the transfer of resources, through fiscal and other means, from the accumulation economy to programmes aimed at providing the livelihood needs of the poor. Electoral democracy makes it unacceptable for the government to leave the marginalised groups without the means of labour and to fend for themselves, since this carries the risk of turning them into the “dangerous classes”.