Saturday, July 30, 2016

Get well soon, Dr Ashok Mitra

[Photo courtesy:: Outlook]
Learnt with dismay and consternation Dr Ashok Mitra, the sentinel of ideological conviction and a relentless fighter for the socio-economic uplift of the downtrodden, an ever-so-wakeful a voice of dissent against the powers that be has fallen ill due to complications related to old age. Generations of dreamers inspired by him have known what it is like to go through intellectual incubation, spurred by him. 

We wish the colossus a speedy recovery. We wish him to be amongst us for many more years to come, and continue to be the beacon-light he has always been.

Sowmen Mitter
President
Central Executive Committee

GREEN CRUSADERS

Bezwada Wilson, Pioneering the Long Legal Fight Against Manual Scavenging

The 2016 Magsaysay Award winner’s journey is one of courage, passion, perseverance and hope. 


By SHOMONA KHANNA

A labourer cleans an underground drain. Credit: Reuters/Rupak De Chowdhuri
A labourer cleans an underground drain. Credit: Reuters/Rupak De Chowdhuri

The first phone call I received yesterday morning was from a friend, excitedly informing me that Bezwada Wilson had been awarded the Magsaysay Award. In that moment of savouring the news, I couldn’t help but remember the journey and accomplishments of this courageous and steadfast activist. How privileged I am for having walked with him part of the way, as the lawyer for the Safai Karamchari Andolan, in its historic litigation seeking an end to manual scavenging in India. Manual scavenging, or the practice of manually removing human excreta from dry latrines, is perhaps the most abhorrent practice of caste-based enslavement in our country. Manual scavengers are treated as untouchables not only by other caste groups, but often by other Dalit castes as well.

In 2003, the Safai Karamchari Andolan, headed by Wilson, approached the Supreme Court by way of a writ petition seeking implementation of the 1993 law that prohibited manual scavenging – a law that has been observed more in the breach. The petition was grounded in the constitution. Article 17 of the constitution (included in the fundamental rights chapter) prohibits untouchability, making it a constitutional crime, and Article 21 protects the right to a life with dignity. The petition unambiguously stated that manual scavenging is both a source and a result of the horribly cruel social exclusion rooted in notions of pollution, and therefore the continued practice of this ‘disability’ has no place in the vision of an independent India.
Wilson’s argument, rigorously supported by extensive documentation, was straightforward – manual scavengers must be liberated and their right to a life of dignity must be restored. Little did he realise what an uphill task this would be.

Bezwada Wilson. Credit: Ramon Magsaysay Foundation
Bezwada Wilson. Credit: Ramon Magsaysay Foundation 
When the petition came up for hearing for the first time, the judges hearing it were so taken aback by its revelations that they heard the submissions of the petitioners’ counsel for close to an hour, putting on hold the long list of other cases before them that day. Wilson had come to the Supreme Court for the first time in his life. He remembers the overwhelming sense of confusion that assailed him in those somewhat overpowering environs. As a result, he recollects, the significance of the words “issue notice” spoken by the judges in their characteristically stern manner, quite escaped him at the time.

It was only a few months later that the Andolan realised how, in a quiet but significant manner, the ground had shifted. In a conversation spanning the decade that I have known Wilson, he has spoken at length about how earlier efforts to meet district administration officials would usually end in disappointment for the Andolan. More often than not, government officials treated Andolan members with derision, demonstrating unmistakable resonance of their own fear of ‘pollution’ from such interactions, rare as they were. But as the ‘notices’ issued by the Supreme Court quietly made their way down the bureaucratic chain of command, Andolan members found they were being treated with new respect and sometimes with a degree of apprehension. The movement was galvanised into new areas of intervention and mobilisation.

Taking over the reins of the case a few years later, I still remember my consternation at the fact that the practice of manual scavenging had not, in fact, been eradicated ‘lo-o-ng ago’ as we had been taught in law school. The implementation of the constitutional and statutory provisions had seemed a simple, obvious and inevitable step to me at the time. It was far from simple. From the time the writ petition was submitted till the final judgment of the court in 2014, the biggest challenge for the Andolan was to tear away the invisibilisation of this heinous practice and the dogged refusal of state governments to acknowledge the existence of manual scavengers.

Undaunted, Wilson took every challenge in his stride. Orders passed by the Supreme Court were quickly translated by his team at the Andolan into local languages, to coincide with their campaign for the liberation of manual scavengers from their age-old degradation by society. Whether at demonstrations where wicker baskets traditionally used to carry human excreta were symbolically burnt, rallies where dry latrines were physically demolished or even during representations before the Office of the High Commissioner for Human Rights at Geneva, the cry for freedom rang out with piercing clarity, both inside and outside the courtroom.

Struggles, setbacks and continuing hope
It was not always smooth sailing. Setbacks are part of any struggle, but it takes rare vision to convert a setback into an opportunity for growth. In August 2008, what was expected to be a routine hearing went horribly wrong. The writ petition was listed before a new set of judges – a common enough occurrence, except that they raised a barrage of questions challenging the very foundation of the case. The court refused to believe that any practice like manual scavenging still existed and its disbelief was opportunistically fuelled by the government counsel present who argued that manual scavenging was a thing of the past.
On the verge of dismissing the writ proceedings as frivolous, the court relented at the last moment, but only to pass an order directing us to produce evidence on “whether the manual scavenging is still continued and if so, in which parts of the country”.

Stunned by the court’s antagonism, I sank down on the steps outside court no. 1, overcome with despair. After seven years of crawling forward, one painful inch at a time, we were back to square one. In a telling reversal of roles, Wilson put a kindly arm around my shoulders and reassured me that this was not the end of the road. We would surmount this hurdle too, he said.

True to his word, Wilson spearheaded the Safai Karamchari Andolan into turning the lowest point of the litigation into an unprecedented success. Pulling out all stops, it launched a mobilisation at the ground which saw hundreds of volunteers, drawn from the community, fan out across the country to conduct surveys of people engaged in manual scavenging. Six months later, we placed before the court detailed survey reports, detailing not only numbers of manual scavengers actually engaged in the practice on a daily basis but also their socio-economic status, their locations, their dependents, the names and addresses of the owners of the dry latrines where they worked and a glimpse into their dreams and aspirations for a better life. Hundreds of pages of carefully collated data submitted on sworn affidavits were supplemented by photographic evidence chronicling the lives of some of the manual scavengers who had consented to have their private horror stories narrated before the court.

We argued that the state governments continued to either outrightly deny the very existence of the practice of manual scavenging or underplay its existence by indulging in verbal gymnastics; and that this denial was in itself a violation of the constitution.

The same court which had almost thrown us out six months ago turned upon the state governments in fury this time. Going beyond the framework of the ‘prayers’ in the writ petition, the court issued ‘show cause’ notices to the district collectors of all the areas from where we had collected evidence of manual scavenging.

The directions, issued by a bench headed by the then Chief Justice of India, were widely reported in the press and caused an unprecedented wave of action, due in no small part to Wilson’s ability to quickly galvanise the movement. As the Supreme Court registry issued show cause notices to concerned district collectors by name, the same volunteers who had assisted in conducting the surveys were now mobilised to propel these officers to demolish the dry latrines and provide alternative employment to manual scavengers. In Haryana, the first criminal prosecutions in the history of the 1993 Act were launched against 22 dry latrine owners, who were also arrested and imprisoned, albeit only for a few days.

The court’s orders resonated in adjoining areas as well. On the basis of these orders, activists of the Safai Karamchari Andolan were able to convince district administrations in other parts of the country to remove dry latrines. In several areas, manual scavengers who had been working in these dry latrines were provided rehabilitation, even employment, under previously languishing government schemes.

A legal win
The hearings continued for several years thereafter, through many more ups and downs, till the final judgment was pronounced in March 2014 bringing the decade-long writ proceedings to a close. In its judgment, the Supreme Court traced the historical connection between the constitutional prohibition of untouchability under Article 17 and the practice of manual scavenging. The judgment asserted that where the practice of manual scavenging continues, it does so in violation of the constitutional mandate as well as statutory law. A number of specific directions for implementing the law were issued with the purpose of rehabilitating manual scavengers and providing them a real alternative. The court also issued a directive that families of sewage workers who have died while working in sewers be paid a compensation of Rs 10 lakh each.

This was a historical moment, and in his matter-of-fact way Wilson took the opportunity to celebrate all the lawyers and law researchers who had been part of this long journey – all 22 of us! At a typically low-key gathering, we shared memories over an evening punctuated by laughter, even as the man whose courage had carried the show allowed himself to be lighthearted for a few hours.

Almost immediately, and without missing a beat, Wilson started working on the next phase of the struggle –  getting the government to implement the directions of the court and ensuring that the relief actually reaches those who took the brave steps of ‘burning their baskets’ and pledging to live a life of freedom. In December last year, the Safai Karamchari Andolan undertook a 125-day Bhim Yatra to celebrate the 125th birth anniversary of B.R. Ambedkar. Traversing 300 districts in 30 states and union territories, the Bhim Yatra culminated in Delhi on April 13. As many of the yatris shared heartbreaking stories of tragedy and loss, Wilson himself remained behind the scenes, talking, sharing and encouraging members of the community to take the centre stage. Immersed in slogans and songs, what was clearly apparent to me was the solidarity among the yatris, surmounting barriers of language, age and culture. I could not help but think how this environment of camaraderie is so typical of Wilson, who has always found a reason to hope and celebrate in the darkest of times.

Knowing Wilson, he will see the award as a vindication of the hopes of all the people that he has worked with and for, with boundless love. And without wasting any time he will be back to work. It is the growing gleam of strength and dignity in the eyes of his people that is his real reward.  
Shomona Khanna is a lawyer practicing in the Supreme Court of India and the Delhi high court, with a focus on the rights of indigenous peoples and Dalits.
[Originally pyblished in: http://thewire.in/54548/bezwada-wilson-manual-scavenging-law/]

Friday, July 29, 2016

Congratulations!! Bezwada Wilson

GREEN CRUSADERS congratulates Bezwada Wilson on his being nominated as a Magsaysay awardee for the lifelong contribution he has made towards the cause of liberating human scavengers from the life of unfathomable indignity they have led for generations on end.

It is through sheer grit and determination that he has made the apparently impossible possible.

We can only imagine what he must have gone through to realize his dream, the kind of odds he has had to face, the obstacles he has had to surmount.

We salute the crusader for the mission he undertook so early in life and has carried on through thick and thin, undaunted and undeterred. 


SOWMEN MITTER
President
Central Executive Committee
GREEN CRUSADERS

Thursday, July 28, 2016

How Bezwada Wilson Liberated Lakhs Of Manual Scavengers In India

By  Shivam Vij  
Since the Indian Parliament outlawed manual scavenging in 1993, the very existence of a dry latrine became illegal. Bezwada Wilson's Safai Karmachari Andolan would take a crowd of former manual scavengers, mostly women, to demolish dry latrines wherever they could find them. On one occasion, they even did it inside a court complex!


The resulting hullabaloo around the demolition would help Wilson spread awareness about the law against manual scavenging. This is just one of many ways in which Wilson has brought down the numbers of manual scavenging from lakhs to a few thousand.


The story begins in 1986. That was the year when Wilson finished school in Karnataka's Kolar district. He decided to volunteer to teach children in his sweepers' colony. He found that there was a high drop-out rate among the students. 

Why did you dropout? "Our parents are alcoholic, they don't want to send us to school."



He asked the parents: "Why do you drink day and night and not spend on your children's education?" "We drink because our work is such." "What is your work?" "Cleaning toilets." "But why does it make you drink?" "Our working conditions are bad."


What did they mean by bad working conditions? Why do they make them drink alcohol? Or was it all just an excuse?

Wilson wanted to see it from himself, but they won't let him. He followed them on the sly and found them picking up human excreta from dry latrines and putting them in buckets. One karmachari's bucket fell into a pit of human excreta and he put his hands in there to pick up the bucket. Wilson pushed him away. "What are you doing? Let me do my job," the manual scavenger shouted back.

"That day I cried for the first time," Wilson said. He went home and told his retired parents about it. He was in for more surprise. "This is what your parents did all their lives," they told him.

AFP/Getty Images
In this picture taken on August 10, 2012, shows a manual scavenger carrying tools of her profession, a basket, a broom and plastic shovel, while on her way to clean dry toilets in Nekpur village, Muradnagar in Uttar Pradesh.
That day, his life changed, and so it did for the lakhs of manual scavengers all over India.
The people in his colony were employed by Bharat Gold Mines Public Ltd. Kolar had India's first labour union for the scavengers, but the Marxists just wanted to use them to have a bucket of human excreta strewn outside the houses of those who didn't strike. The excreta had to be later cleared by the same scavengers. 
The manual scavengers did not want to make it an issue. Bezwada got someone to write a letter to the Bharat Mines officials. The reply denied the existence of dry latrines. He sent them pictures, and dispatched copies of the pictures to the prime minister and all Dalit members of parliament. In 1993, thanks to international pressure, India had outlawed manual scavenging. The Centre got the Bharat Mines to demolish them. The manual scavengers were taken into other jobs.

Wilson then moved to Andhra, where he found that municipal corporations had employed 8,340 karmacharis in 16,380 community latrines in the state. The state government actually employed people to do something that had been declared illegal. This is a likely true even today of the Indian Railways and some municipal corporations in a few states.

AFP/Getty Images
In this picture taken on August 10, 2012, a manual scavenger covers her nose while carrying human waste on her head after cleaning the dry toilets in Nekpur village, Muradnagar in Uttar Pradesh.
Lobbying with Dalit MLAs in Andhra, Bezwada got the government to demolish most of them. Bezwada's Safai Karamchari Andolan went on a 45-day-long yatra in Andhra Pradesh and Karnataka, demolishing dry latrines that the state government didn't exist.
At the Nizamabad court complex, the court intervened when they were demolishing the toilet. Wilson got the court to order stopping the demolition in writing, and then wrote to the Supreme Court asking how a local court could violate the law. The Supreme Court had it demolished in 24 hours.
Self-taught in English, fighting caste with humour, Wilson was meant to become part of the Christian clergy, but destiny had something else for him. A follower of Ambedkar, Wilson rebuffed Christian clergy and politicians alike who tried to use him.

Self-taught in English, fighting caste with humour, Wilson was meant to become part of the Christian clergy, but destiny had something else for him.
Once a top politician invited him and said, why don't you organize a dry latrine demolition and I will join you. Wilson realized this was a way of winning Valmiki votes. "You have such a huge all-India network of party workers, why don't you ask them to identify dry latrines in their area and demolish them. Then I will come to attend the demolitions," Wilson replied. The politician was suitably chastised.


Barcroft Media via Getty Images
Sanjay Prasad age 33, cleans drains for a living, goes inside a drain with his only tool on July 13, 2012 in New Delhi, India.
Wilson has spent the past many years getting the law implemented, getting central and state governments to rehabilitate manual scavengers – of course the rehabilitation packages are swindled away by politicians in most states. The hardest part has been to nail the lie -- governments, municipal corporations and institutions like the railways deny the existence of manual scavenging. So Wilson's organization took to undertaking massive all-India surveys to identify manual scavengers, and then do everything they could to make them leave the work. Since manual scavenging paid them so little, Wilson's organization motivated them to leave it and find alternative work. Anything could pay more. There were those who hid their caste, migrated and found work as house-helps. Others started small roadside shops or took to basket weaving.

In one event he organized, I heard woman after woman speak their stories, with tears of joy. Andolan people came and made us leave the work, they said.
In one event he organized, I heard woman after woman speak their stories, with tears of joy. Andolan people came and made us leave the work, they said. Wilson calls them liberated women. One woman whose face I can't forget, spoke about how she did manual scavenging for 50 years – right from her childhood. In her old age, she had been liberated.

Wilson has now moved to making lives better for those who work to clean sewage lines and septic tanks, often leading to deaths. With determination, humour and all-round goodwill, there is little doubt he will succeed.

Bezwada Wilson has brought hope and joy to so many lives, the Magsaysay Award is the least he deserves. Most of all, he deserves our time and attention.

[Source: http://www.huffingtonpost.in/2016/07/27/how-bezawada-wilson-liberated-lakhs-of-manual-scavengers/]

Tuesday, July 26, 2016

Social Consciousness and Rights of Children: Legitimising Child Labour!


Co-Written by Leena Prasad & Vikram Srivastava
The Social Consciousness of Law Makers and Politicians at large when it comes to Rights of Children is missing, leading to the rise in violations against children. The recent passing of the bill in the Rajya Sabha with less than 25% of its member being present and conspicuous silence and ignorance of the middle class only reflects the larger design to maintain the status quo. It suits the industry, it suits the economy and finally the family both employing and those sending. With State becoming part of the larger controversy – voiceless children with no political or economic say are left helpless. Lets acknowledge that State in its role of Parens Patriae has failed miserably to provide a robust legal and institutional mechanism, when it comes to Children.
Last night, when the most watched Anchor of Indian Television, asked a straight question (with a rider of being devils advocate) – “Will you advocate for criminal proceedings against a poor parents of a child who is asked to help in the agricultural field?” to the CEO of the most known organization – almost a household name on child rights in India – but without the patience to give a proper hearing to the complexity of the problem. He didn’t understand that he is reflecting the exact mindset which is the reason for the situation of child labour prevailing in India. The fact that we don’t have time, concern or priority for issues of children – which reflected when the Rajya Sabha passed the bill with less 100 Members of Parliament sitting.
In child’s defence, lets ask a counter – Why shouldn’t parents or anyone for that matter be charged for acting against the Best Interest? When the framers of the Constitution, deliberately didn’t mention “family” in Part III of the Constitution – dealing with Fundamental Rights – making State directly responsible for children as an individual citizen in their own right – who are we to keep bring this melodrama argument and camouflage of family. Let’s recognize the fact that State in its role of Parens Patriae has failed miserably to provide a robust legal and institutional mechanism, when it comes to Children.
The issue of children and especially child labour is far beyond the law and has moved beyond the Social Consciousness, of a civilized society. Parliamentarians as law makers and peoples representatives are just reflection of the rotting social mindset, who don’t see children, beyond ours and in most cases now even ours too. We are all violators, while eating at the Dhaba, while getting our cars washed, getting the newspaper delivered and at top of it if one can afford, employing one as a domestic labour. The mindset is to accept and ignore if they are “not our children” and “somebody else’s child”.
The newly passed bill on child labour by the Rajya Sabha of India[1] is a bad piece of legislation because it allows by law the working of children below 14 years in family enterprises or entertainment industry with certain conditions. While it proposes a complete ban on employment of children below 14 years anywhere else, it says child labour after school hours or during vacation is allowed for children below 14 years in family businesses and similar ventures. The proposed new law goes completely against to what the Standing Committee on Labour (2013-14) of the fifteenth Lok Sabha has categorically stated that employment should be prohibited in all occupations where there is a subordinate relationship of work and labour.
The other dent the new law makes is the complete replacement of the earlier Schedule with a new one which contains only three categories under prohibited list, namely (1) Mines. (2) Inflammable substances or explosives. (3) Hazardous process. Hopefully in the India’s development model based on Make in India and Skilled India, where outsourcing will be a reality the argument to allow children learn traditional skills at the right age before it gets too late – that children need to be trained in traditional arts at an early stage or they will not be able to acquire the required skills like weaving and stitching – are all part of the larger design.
Garment industry is one of the biggest outsourcing enterprises. One of the studies conducted by us on home-based outsourcing of garment industries in Delhi, where the payments are made on piece basis – at very low rates of payments it obvious that all hands in the economically weak family have to contribute to make both ends meet. Extreme poverty and other socio-economic conditions in the country will become ground for further exploiting their rights and making them extremely vulnerable to abuse, neglect and exploitation. This law will in fact legitimize children as small as 10 and 8 years to work in such industries and rampantly violate their basic human rights on a day to day basis.
This amendment violates the spirit of child rights and the UNCRC to which India is a party and committed to respect. If children below 14 are allowed to work in family settings, they will be never sent to school and more and more children will be pushed to working in bidi making, zari, carpets, leather, plastic, metal, slaughter houses under the so called garb of “family business”. Ensuring that they get their right to education, play and leisure is more important for their learnings rather than making a law to violate and take away their rights.
If we look at this law in alignment with the Right to Education Act of 2009 (RTE) and the fact that it has been poorly implemented over the last 5 to 6 years, it is evident that this amendment to the child labour law is determined to fail the RTE Act further. As recently as 2015, UNESCO[2] in its report has counted as many as 124 million children and adolescents worldwide are out of school, 17.7 million – or 14 per cent – of whom are Indians. The child labour proposed amendment if made a law will only facilitate more children being pushed out of school and this is seriously a worrying evidence for all in the country.
The other argument of not having the employee – employer relationship in family businesses does not help in a country that is struggling with poverty and where rights of children are the most de-prioritized. There is no law that punishes parents or their legal guardians for violating the rights of children in India. Children are voiceless and without support in situations where they are abused by their own intimate family members. The child labour proposed amendment allows further sanctity to family members to violate the rights of children, knowingly or unknowingly, by not sending them to school and pushing them towards child labour under the garb of being involved in family business. This indeed is a sad situation where more and more parents and families in the rural setting will choose not to get their children below 14 years enrolled in school so that they can be pushed to child labour to grow the family business.
Activists working on the ground know that often employers in tea stalls and small eating joints pose as “uncles” of children to push them to child labour. Under the present law, they at=least have the fear of the law and do it in hiding. But with this proposed amendment, they will have legal legitimacy to exploit such children. This one single proposed amendment takes away all the other better changes being proposed in this draft such as the setting up of the Child and Adolescent Labour Rehabilitation Fund in one or more districts for rehabilitation of children or adolescents rescued or the increased penalties for violations.
The need is to the government before notifying and making this law real is to urgently consult the children themselves. Can we have a round of national workshops with such children and gather their views in terms of what they would like this law to be. After all their voice and their views are as important as those of the ill informed law makers of today! Making such bad laws that lead to increased victimization of children for poverty needs to stop in this country. If this does not happen, we ned to be prepared to see more children on the streets, on the red lights, in the tea stalls, in shops, selling vegetables, as also in industries such as the bidi making, zari, carpets, leather, plastic, metal, slaughter houses. There is just no end to this category of “family business”. And children under 14 years will be made to labour hard, be paid nothing and be exploited by their uncles, aunts, families and guardians.
The Social Consciousness of Law Makers and Politicians at large when it comes to Rights of Children is missing, leading to the rise in violations against children. The recent passing of the bill in the Rajya Sabha with less than 25% of its member being present and conspicuous silence and ignorance of the middle class only reflects the larger design to maintain the status quo. It suits the industry, it suits the economy and finally the family both employing and those sending. With State becoming part of the larger controversy – voiceless children with no political or economic say are left helpless.
[1] http://www.ndtv.com/india-news/rajya-sabha-passes-child-labour-bill-that-allows-work-in-family-businesses-1434074
[2] http://thewire.in/5671/the-un-report-on-out-of-school-kids-is-bad-news-for-india-but-the-real-picture-is-worse/
Leena Prasad, is a Delhi based Advocate and Head, Gender Justice Unit, Independent Thought (www.ithought.in) She works as a litigating lawyer for several women and children’s rights organization.
Vikram Srivastava, is a Delhi based Advocate and Founder, Independent Thought (www.ithought.in). He is member, Delhi High Court Legal Services Committee and previously been with Child Welfare Committee.

[Originally published in COUNTERCURRENTS.ORG , July 25, 2016]

Meet Ginni Mahi, who highlights Dalit issues through her music

By: IANS |First Published:July 26, 2016 1:05 pm in The Indian Express website
Ginni Mahi is a 17-year-old YouTube sensation who highlights caste issues through music/ YouTube Ginni Mahi is a 17-year-old YouTube sensation who highlights caste issues through music/ YouTube
She took to singing when she was just seven and has, just a decade later, turned into a star of sorts within her community as she dared to wear her caste on her sleeve.
Meet Ginni Mahi, a 17-year-old from Punjab’s Jalandhar town, who has no qualms about being from the lower stream of the caste divide in the country.

Through her music video ‘Danger Chamar’, which she released last year (2015) and has notched up thousands of likes on YouTube, Ginni says that she has tried to break the shackles of the caste system that has been prevalent in the country’s society for centuries.

Ginni comes from the scheduled castes and is not shy to say that she is a ‘chamar’, a low caste that used to be looked down upon by the caste-divided society till the constitution put a ban on doing so.

The ‘Danger Chamar’ title for the song, according to Ginni, came after one of her friends in college here asked about her caste.

“The thought of creating a song (on the caste divide) came when I was asked about my caste in college. When I said that I was a chamar, the girl said that chamars are quite dangerous,” said Ginni, a devotee of 15th century saint Ravidas.

Ginni says that through her song, she has tried to point out that the chamars, a word considered derogatory under the law, are “dangerous to the extent that they can sacrifice anything to fight injustice”.

She belongs to the Ravidassia community, which has a large following in Punjab’s Doaba region (the extremely fertile belt between the Sutlej and Beas rivers). The community is a part of the scheduled castes. Sant Ravidas is revered in Punjab as a Dalit icon.


The video portrays her as a modern singing sensation — backed with muscled youth, jeeps and the singer herself in jeans and sporting a leather jacket.

A keen follower of Bhim Rao Ambedkar, the chairman of the committee that drafted independent India’s constitution, Ginni has sung another song “Fan Baba Sahib Di” that highlights Ambedkar’s contribution to bridging the caste divide in the country. Ambedkar is popularly known as “Baba Sahib”.

Ginni’s popularity through her songs has grown within Punjab’s Dalit community and her bold endeavour has helped in its empowerment.

At 32 per cent of its nearly 28 million population, Punjab has the highest percentage of Dalits among all states. A majority of the community is based in the Doaba belt.

The teenaged singer hit the social media platforms through her first album, “Guruan di Diwani” that came out in 2015. Her popularity can be gauged from the Rs 30,000-per performance she attracts in the market.

But Ginni does not want to sing community-based songs alone. Her ambition is to hit it big as a playback singer in Bollywood’s music industry “so that I can reach out to a bigger audience”. Her love is for devotional and Sufi songs.
Her parents, Rakesh and Paramjeet Kaur Mahi, are solidly behind Ginni in her pursuit of singing excellence. 
This article was originally pulished in The Indian Express website, dated July 26, 2016. http://indianexpress.com/article/trending/trending-globally/meet-the-17-yr-old-girl-from-punjab-who-highlights-dalit-issues-through-her-music-2936296/

Irom Sharmila to end fast, fight elections.

Irom Sharmila, the iconic activist whose life was defined by a fast she began 16 years ago in protest against army atrocities, has decided to move on. She will call off her fast on August 9, say her aides, as she wants to marry and fight elections.

The 42-year-old activist has been force-fed through a nasal tube for years.
 

She launched her fast in November 2000, against the Armed Forces Special Powers Act or AFSPA that gives the army sweeping emergency powers in the northeastern state.

Days before she began her fast, 10 people, including two children, were shot dead in Imphal, allegedly by personnel of the Assam Rifles.

Monday, July 25, 2016

‘Voices From The Ruins Of Kandhamal’

‘Voices From The Ruins Of Kandhamal’ And Why I Cried After Watching The Film

Kandhamal is not a new subject to me. Countercurrents.org had published an article on 2nd November 2003 by Angana Chatterjee “Orissa: A Gujarat In The making”. It was five years before the worst communal violence against Christians in modern India happened in Kandhamal in 2008 in which 93 people were killed, over 350 churches and worship places which belonged to the Adivasi Christians and Dalit Christians were destroyed, around 6,500 houses were burnt or demolished, over 40 women were subjected to rape, molestation and humiliation and several educational, social service and health institutions were destroyed and looted. More than 56,000 people were displaced.

After the dreaded thing happened Countercurrents.org had published dozens of articles including fact finding reports, analyses, opinions and on the ground reports.

I had visited Kandhamal in 2015 and extensively reported about the current situation in Kandhamal. I interviewed a dozen widows of Kandhamal violence. While interviewing them they looked upon me as someone who could bring them some succour to the pathetic situation they are in. Many of them are facing intimidation from Hindutva forces and can’t return to their villages. Most of them were living in different parts of India as house maids, tailors and doing other odd jobs to sustain their ruined families. Little did they know that an insignificant journalist like me could do very little for them. The hope in their eyes really shook me. Still I kept my calm and kept on doing my ‘job’. I visited ruined houses, visited a house where an old woman was burnt alive, visited a church that became a cow shed. I marched with thousands of victims in Raikia, the nerve centre of violence and heartland of RSS/Sangh Parivar in Kandhamal. I saw the collective defiance and courage of the victims who in spite of all the hardships and government apathy, came together and formed a movement for communal harmony. Marching with the masses I was convinced that the RSS/Sangh Parivar elements will never be able to repeat a 2008 again in Kandhamal.

On 19th of this month I was among the audience at K.P. Kesava Menon hall in Calicut, watching K.P Sasi’s documentary “Voices From The Ruins: Kandhamal in Search of Justice”. Sasi being a good friend of mine I had heard stories about Kandhamal from him too. I had seen the rushes of the film, a roughly edited version too. I also knew the pain and hardships that he went through in making this film. While I sat in the dark and went through the visuals that played before me on the screen I was re-living the Kandhamal violence once again. As the tales of the naked horrors of the violence, the helplessness of the victims, the courage of many Hindus who saved many Christian lives risking their own lives, the government and judicial apathy in delivering justice and finally the hope of building a resilient India that will defeat the nefarious designs of the communal forces through religious harmony overwhelmed me with emotions and I cried.

Soon after the screening I was called upon to the stage to give my reactions about the film. I wiped my tears off and went on to the stage. Still I could not stop my tears. I was embarrassed. Through my tears I told the audience it is through emotions that revolutionary actions are born. Sasi’s film was able to evoke emotion about an incident that happened thousands of kilometers away and now it is our duty to make sure that the victims get justice.

Although I was overcome with emotion while watching Sasi’s film, it is not a tear jerker. It is a calm and composed study of the Kandhamal violence. It delves into history to show how the hate campaign by RSS/Sangh Parivar elements slowly seeped through the veins of Kandhamal. How the killing of Swami Lakshmananda by the Maoists was used by the communal forces to unleash a pogrom on Adivasi and Dalit Christians. The film shows that the violence was not a spontaneous reaction to the killing of the Swami, but a well planned orchestrated attack on the minorities. The film then analyses the justice delivery system and how it failed to deliver justice to the victims. The film ends in a note of hope by showing the robust resistance movement the victims themselves built and solidarity and support coming to the victims cutting across political spectrum.

I am not alone to overcome with emotion in Kandhamal. In 2015, I saw Brinda Karat, Polit Bureau member of Communist Party of India (Marxist) wiping her tears off after visiting seven innocent Dalit/Adivasi Christians who are lodged in Phulbani jail allegedly for killing Swami Lakshmananda. Incidentally they are the only people who are convicted and still lodged in jail in any case related to this horrific communal violence.  Yes, India failed in delivering justice to these poor Adivasi/Dalits in Kandhamal. Sasi brings out this truth forcefully through his film. That may be the reason I cried after watching this film.

This article originally appeared on www.countercurrents.org

Binu Mathew is the editor of www.countercurrents.org. He can be reached at editor@countercurrents.org (link sends e-mail)

Sunday, July 24, 2016

Neo-liberal India's trajectory - the rich richer, the poor poorer

[Pic courtesy: Reuters / Danish Siddiqui}
The British decision to leave the European Union is seen by many as a rejection of globalization, although the thumbs down was on free movement of labor within the bloc and not on free trade or unrestricted flow of capital within.
At the same time, the world’s largest democracy—India—was preparing to mark its 25th anniversary of joining the list of globalizing nations. While lifting India’s GDP, globalization has increased an already wide chasm between a rich minority and poor majority.
Over the years the New Economic Policy, or NEP, introduced by the Indian government in 1991, morphed into a compendium of economic liberalization, privatization and opening up to the world. NEP has come to be viewed as combining India’s entry into a globalizing world with its adoption of the neoliberal model of economic development—a brainchild of the International Monetary Fund (IMF) and the World Bank. Also known as the Washington Consensus, this model requires a government to reduce the state’s role in the economy, cut state spending and subsidies, abolish price controls, privatize public undertakings, reduce tariffs, welcome foreign direct investment, and regulate the financial sector lightly.
In India the NEP architect was Manmohan Singh, then finance minister and later prime minister, who had once served as chief trade economist at the UN Conference on Trade and Development, an associate of the IMF and the World Bank. Narendra Modi, the current prime minister, is also committed to implementing the NEP.
Pursuit of this policy resulted in annual economic growth breaking out of the 3-5% band of the pre-1991 era. But redistribution of the extra wealth has been skewed. Those already better off have improved their living standards further whereas the large majority who lagged behind before have stagnated or grown poorer.
India’s embracing of globalization came in the wake of an international crisis. Following Iraq’s invasion and occupation of Kuwait in August 1990 and the subsequent loss of their petroleum exports, the price of oil rocketed and remittances of the reduced Indian workforce in the Gulf fell. By the spring of 1991, Delhi’s foreign exchange reserves fell to $1.21 billion, just enough to cover about two weeks of imports.
The government faced the unpalatable prospect of defaulting on sovereign loans and approached the IMF for assistance which came with strings attached. The financial crisis gave a fillip to free marketeers who urged prime minister P V Narasimha Rao to undertake far-reaching transformation of the economy. The government abolished import quotas, slashed tariffs from over 100% to a range of 25-36%, and ended industrial licensing except for defence and national strategy enterprises. Public-sector monopolies were limited to security, national strategy, nuclear power and railways. Private investment was allowed in banking, insurance, telecommunications and air travel. Foreign companies were permitted equity up to 51% in 34 industries.
The result was noticeable. From 1991 to1996, average annual GDP expansion was 6.7%. India’s foreign exchange reserves rose to $22.74 billion.
However the expansion rate really picked up after 2000. Besides economic liberalization, other extraneous factors came into play, independent of domestic policies. One was the arrival of mobile phones and the internet, and the other was the high-tech revolution in information technology.
Growth in mobile phone usage has been phenomenal, zooming from less than 37 million subscriptions in 2001 to more than 846 million in 2011 to crossing the 1 billion mark last year. Mobile-phone density impacts economic expansion. A study by the Indian Council for Research on International Economic Relations showed that the states with 10% higher mobile phone penetration produced 1.2% higher economic growth than those with lower telephone density.
IT along with its allied business process outsourcing sector has benefited India, helping to boost its foreign earnings. Whereas panic about the Y2K bug crashing computers at the turn of the new millennium proved mostly unfounded, it helped create a niche for India’s techies. Western companies found that rates charged by Indian IT firms to immunize computer systems against the millennium bug were a fraction of rates charged by Western competitors. Overwhelmed by orders, Indian companies worked round the clock to finish the job. India’s exports of IT services doubled in two years from $2.6 billion in 1998-1999. Since then exports have accounted for three-quarters of the industry’s turnover. The industry’s contribution to India’s exports soared from 4% in 1998-1999 to about 25% in 2012-2013.
But the 12.5 million employed directly and indirectly by the IT sector amount to a mere 2.5% of the national labor force of 496 million in a country with 1.25 billion people.
The bottom line is that India is an agrarian society. Seven out of 10 Indians live in villages. A little over half of the nation’s workforce is engaged in agriculture and allied activities.
As part of the IMF loan, India was required to reduce its fiscal deficit of 8.2% of GDP. The Rao government drastically cut its investment in irrigation, water management, flood control and scientific research, power generation and related rural needs. Later, pressured by the World Trade Organization (WTO) and the IMF, India started withdrawing market controls and curtailing subsidies for such agricultural inputs as chemical fertilizers and diesel.
The emphasis of the WTO and the IMF on export-led growth encouraged cultivators to switch from food crops to fertilizer-intensive cash crops like cotton, coffee, sugarcane, groundnuts, pepper and vanilla. As a consequence, the daily per capita availability of food grains declined from 510 grams in 1991 to 422 grams in 2005. The general lack of rural development and neglect of poverty alleviation has meant continuing malnutrition. A 2009 study by the official National Nutrition Monitoring Bureau showed 35% of Indians suffering from chronic hunger as measured by body mass index.
During the first post-NEP decade indebted farm households nearly doubled, from 26% to 48.6%. The ratio of debt to assets rose from 1.6 to 2.4, an increase of 50%. The trend has continued, with an increasing number of indebted farmers committing suicide.
At the other end of the economic spectrum, the number of dollar billionaires in India has jumped. Between 2004 and 2015, their number rocketed from 13 to 111, the third largest after the United States and China, according to an annual list published by the Chinese magazine Hurun. A year earlier the number of dollar millionaires crossed the 250,000 mark.
To defuse rising social tensions caused by obscene inequality, a democratically elected government periodically intervenes to redistribute wealth equitably by passing laws to benefit the large indigent majority. For instance, in 2006, pressured by 59 Communist MPs, the minority government of Manmohan Singh passed the National Rural Employment Guarantee Act, guaranteeing households 100 days of work to build or repair village infrastructure.
In 2013 the Singh government, yielding to pressure by leftists, trade unionists and NGO activists, passed the National Food Security Act to provide subsidized food grains to about two thirds of India’s population. The program’s continuation under the Modi government, albeit in reduced form, has averted large-scale hunger in India’s villages during lean seasons.
A panoramic view of the past quarter century indicates that advance of NEP has not been smooth.
Increased GDP growth has come at the cost of ever-widening inequality. Grassroots resistance to NEP in India’s democratic environment has made its progress intermittent. This pattern is set to continue irrespective of which of the two major parties—the Congress or the Bharatiya Janata Party—is in power.
This post originally appeared on Yaleglobal.yale.edu.