The Free Market (which is actually far from free) needs the State, and needs it badly. As the disparity between the rich and poor grows in poor countries, states have their work cut out for them. Corporations on the prowl for “sweetheart deals” that yield enormous profits cannot push through those deals and administer those projects in developing countries without the active connivance of state machinery. Today corporate globalization needs an international confederation of loyal, corrupt, preferably authoritarian governments in poorer countries, to push through unpopular reforms and quell the mutinies. It’s called “Creating a Good Investment Climate.”
When we vote, we choose which political party we would like to invest the coercive, repressive powers of the state in.
Right now in India we have to negotiate the dangerous crosscurrents of neoliberal capitalism and communal neo-fascism. While the word capitalism hasn’t completely lost its sheen yet, using the word fascism often causes offense. So we must ask ourselves, are we using the word loosely? Are we exaggerating our situation, does what we are experiencing on a daily basis qualify as fascism?
When a government more or less openly supports a pogrom against members of a minority community in which up to two thousand people are brutally killed, is it fascism? When women of that community are publicly raped and burned alive, is it fascism? When authorities collude to see to it that nobody is punished for these crimes, is it fascism? When one hundred fifty thousand people are driven from their homes, ghettoized, and economically and socially boycotted, is it fascism? When the cultural guild that runs hate camps across the country commands the respect and admiration of the Prime Minister, the Home Minister, the Law Minister, the Disinvestment Minister, is it fascism? When painters, writers, scholars, and filmmakers who protest are abused, threatened, and have their work burned, banned, and destroyed, is it fascism? When a government issues an edict requiring the arbitrary alteration of school history textbooks, is it fascism? When mobs attack and burn archives of ancient historical documents, when every minor politician masquerades as a professional medieval historian and archaeologist, when painstaking scholarship is rubbished using baseless populist assertion, is it fascism? When murder, rape, arson, and mob justice are condoned by the party in power and its stable of stock intellectuals as an appropriate response to a real or perceived historical wrong committed centuries ago, is it fascism? When the middle-class and the well-heeled pause a moment, tut-tut, and then go on with their lives, is it fascism? When the Prime Minister who presides over all of this is hailed as a statesman and visionary, are we not laying the foundations for full-blown fascism?
That the history of oppressed and vanquished people remains for the most part unchronicled is a truism that does not apply only to Savarna Hindus. If the politics of avenging historical wrong is our chosen path, then surely the Dalits and Adivasis of India have the right to murder, arson, and wanton destruction?
In Russia, they say the past is unpredictable. In India, from our recent experience with school history textbooks, we know how true that is. Now all “pseudo-secularists” have been reduced to hoping that archaeologists digging under the Babri Masjid wouldn’t find the ruins of a Ram temple. But even if it were true that there is a Hindu temple under every mosque in India, what was under the temple? Perhaps another Hindu temple to another god. Perhaps a Buddhist stupa. Most likely an Adivasi shrine. History didn’t begin with Savarna Hinduism, did it? How deep shall we dig? How much should we overturn? And why is it that while Muslims—who are socially, culturally, and economically an unalienable part of India—are called outsiders and invaders and are cruelly targeted, the government is busy signing corporate deals and contracts for development aid with a government that colonized us for centuries? Between 1876 and 1892, during the great famines, millions of Indians died of starvation while the British government continued to export food and raw materials to England. Historical records put the figure between 12 and 29 million people.25 That should figure somewhere in the politics of revenge, should it not? Or is vengeance only fun when its victims are vulnerable and easy to target?
Successful fascism takes hard work. And so does Creating a Good Investment Climate. Do the two work well together? Historically, corporations have not been shy of fascists. Corporations such as Siemens, I. G. Farben, Bayer, IBM, and Ford did business with the Nazis.26 We have the more recent example of our own Confederation of Indian Industry abasing itself to the Gujarat government after the pogrom in 2002.27 As long as our markets are open, a little homegrown fascism won’t come in the way of a good business deal.
It’s interesting that just around the time Manmohan Singh, then the finance minister, was preparing India’s markets for neoliberalism, L. K. Advani was making his first Rath Yatra, fueling communal passion and preparing us for neo-fascism. In December 1992, rampaging mobs destroyed the Babri Masjid. In 1993 the Congress government of Maharashtra signed a power purchase agreement with Enron. It was the first private power project in India. The Enron contract, disastrous as it has turned out, kick-started the era of privatization in India. Now, as the Congress whines from the sidelines, the Bharatiya Janata Party (BJP) has wrested the baton from its hands.28 The government is conducting an extraordinary dual orchestra. While one arm is busy selling off the nation’s assets in chunks, the other, to divert attention, is arranging a baying, howling, deranged chorus of cultural nationalism. The inexorable ruthlessness of one process feeds directly into the insanity of the other.
Economically, too, the dual orchestra is a viable model. Part of the enormous profits generated by the process of indiscriminate privatization (and the accruals of “India Shining”) goes into financing Hindutva’s vast army—the RSS, the VHP, the Bajrang Dal, and the myriad other charities and trusts that run schools, hospitals, and social services. Between them they have tens of thousands of shakhas across the country. The hatred they preach, combined with the unmanageable frustration generated by the relentless impoverishment and dispossession of the corporate globalization project, fuels the violence of poor on poor—the perfect smoke screen to keep the structures of power intact and unchallenged.
However, directing people’s frustrations into violence is not always enough. In order to Create a Good Investment Climate, the State often needs to intervene directly.
In recent years, the police has repeatedly opened fire on unarmed people, mostly Adivasis, at peaceful demonstrations. In Nagarnar, Jharkhand; in Mehndi Kheda, Madhya Pradesh; in Umergaon, Gujarat; in Rayagara and Chilika, Orissa; in Muthanga, Kerala. People are killed for encroaching on forest land, as well as when they’re trying to protect forest land from dams, mining operations, steel plants.
The repression goes on and on. Jambudweep, Kashipur, Maikanj. In almost every instance of police firing, those who have been fired upon are immediately called militants.
When victims refuse to be victims, they are called terrorists and are dealt with as such. POTA is the broad-spectrum antibiotic for the disease of dissent. There are other, more specific steps that are being taken—court judgments that in effect curtail free speech, the right to strike, the right to life and livelihood.
This year, 181 countries voted in the United Nations for increased protection of human rights in the era of the War on Terror. Even the United States voted in favor of the resolution. India abstained.29 The stage is being set for a full-scale assault on human rights.
So how can ordinary people counter the assault of an increasingly violent state?
The space for nonviolent civil disobedience has atrophied. After struggling for several years, several nonviolent people’s resistance movements have come up against a wall and feel, quite rightly, they have to now change direction. Views about what that direction should be are deeply polarized. There are some who believe that an armed struggle is the only avenue left. Leaving aside Kashmir and the Northeast, huge swathes of territory, whole districts in Jharkhand, Bihar, U
ttar Pradesh, and Madhya Pradesh, are controlled by those who hold that view. Others increasingly are beginning to feel they must participate in electoral politics—enter the system, negotiate from within. (Similar, is it not, to the choices people faced in Kashmir?) The thing to remember is that while their methods differ radically, both sides share the belief that, to put it crudely, Enough Is Enough. Ya Basta.
There is no debate taking place in India that is more crucial than this one. Its outcome will, for better or for worse, change the quality of life in this country. For everyone. Rich, poor, rural, urban.
Armed struggle provokes a massive escalation of violence from the State. We have seen the morass it has led to in Kashmir and across the Northeast.
So then, should we do what our Prime Minister suggests we do? Renounce dissent and enter the fray of electoral politics? Join the road show? Participate in the shrill exchange of meaningless insults which serve only to hide what is otherwise an almost absolute consensus? Let’s not forget that on every major issue—nuclear bombs, Big Dams, the Babri Masjid controversy, and privatization—the Congress sowed the seeds and the BJP swept in to reap the hideous harvest.
This does not mean that the Parliament is of no consequence and elections should be ignored. Of course there is a difference between an overtly communal party with fascist leanings and an opportunistically communal party. Of course there is a difference between a politics that openly, proudly preaches hatred and a politics that slyly pits people against each other.
But the legacy of one has led us to the horror of the other. Between them, they have eroded any real choice that parliamentary democracy is supposed to provide. The frenzy, the fairground atmosphere created around elections, takes center stage in the media because everybody is secure in the knowledge that regardless of who wins, the status quo will essentially remain unchallenged. (After the impassioned speeches in Parliament, repealing POTA doesn’t seem to be a priority in any party’s election campaign. They all know they need it, in one form or another.) Whatever they say during elections or when they’re in the opposition, no state or national government and no political party—right, left, center, or sideways—has managed to stay the hand of neoliberalism. There will be no radical change “from within.”
Personally, I don’t believe that entering the electoral fray is a path to alternative politics. Not because of that middle-class squeamishness—“politics is dirty” or “all politicians are corrupt”—but because I believe that strategically battles must be waged from positions of strength, not weakness.
The targets of the dual assault of neoliberalism and communal fascism are the poor and the minority communities. As neoliberalism drives its wedge between the rich and the poor, between India Shining and India, it becomes increasingly absurd for any mainstream political party to pretend to represent the interests of both the rich and the poor, because the interests of one can only be represented at the cost of the other. My “interests” as a wealthy Indian (were I to pursue them) would hardly coincide with the interests of a poor farmer in Andhra Pradesh.
A political party that represents the poor will be a poor party. A party with very meager funds. Today it isn’t possible to fight an election without funds. Putting a couple of well-known social activists into Parliament is interesting but not really politically meaningful. Not a process worth channeling all our energies into. Individual charisma, personality politics, cannot effect radical change.
However, being poor is not the same as being weak. The strength of the poor is not indoors in office buildings and courtrooms. It’s outdoors, in the fields, the mountains, the river valleys, the city streets, and university campuses of this country. That’s where negotiations must be held. That’s where the battle must be waged.
Right now, those spaces have been ceded to the Hindu Right. Whatever anyone might think of their politics, it cannot be denied that they’re out there, working extremely hard. As the State abrogates its responsibilities and withdraws funds from health, education, and essential public services, the foot soldiers of the Sangh Parivar have moved in. Alongside their tens of thousands of shakhas disseminating deadly propaganda, they run schools, hospitals, clinics, ambulance services, disaster management cells. They understand powerlessness. They also understand that people, and particularly powerless people, have needs and desires that are not only practical, humdrum day-to-day needs but emotional, spiritual, recreational. They have fashioned a hideous crucible into which the anger, the frustration, the indignity of daily life—and dreams of a different future—can be decanted and directed to deadly purpose. Meanwhile, the traditional, mainstream Left still dreams of “seizing power” but remains strangely unbending, unwilling to address the times. It has laid siege to itself and retreated into an inaccessible intellectual space, where ancient arguments are proffered in an archaic language that few can understand.
The only ones who present some semblance of a challenge to the onslaught of the Sangh Parivar are the grassroots resistance movements scattered across the country, fighting the dispossession and violation of fundamental rights caused by our current model of “development.” Most of these movements are isolated and, despite the relentless accusation that they are “foreign-funded agents,” work with almost no money or resources at all. They’re magnificent firefighters. They have their backs to the wall. But they have their ears to the ground, and they are in touch with grim reality. If they got together, if they were supported and strengthened, they could grow into a force to reckon with. Their battle, when it is fought, will have to be an idealistic one—not a rigidly ideological one.
At a time when opportunism is everything, when hope seems lost, when everything boils down to a cynical business deal, we must find the courage to dream. To reclaim romance. The romance of believing in justice, in freedom, and in dignity. For everybody. We have to make common cause, and to do this we need to understand how this big old machine works—who it works for and who it works against. Who pays, who profits.
Many nonviolent resistance movements fighting isolated, single-
issue battles across the country have realized that their kind of special interest politics, which had its time and place, is no longer enough. That they feel cornered and ineffectual is not good enough reason to abandon nonviolent resistance as a strategy. It is, however, good enough reason to do some serious introspection. We need vision. We need to make sure that those of us who say we want to reclaim democracy are egalitarian and democratic in our own methods of functioning. If our struggle is to be an idealistic one, we cannot really make caveats for the internal injustices that we perpetrate on one another, on women, on children. For example, those fighting communalism cannot turn a blind eye to economic injustices. Those fighting dams or development projects cannot elide issues of communalism or caste politics in their spheres of influence—even at the cost of short-term success in their immediate campaign. If opportunism and expediency come at the cost of our beliefs, then there is nothing to separate us from mainstream politicians. If it is justice that we want, it must be justice and equal rights for all—not only for special interest groups with special interest prejudices. That is nonnegotiable.
We have allowed nonviolent resistance to atrophy into feel-good political theater, which at its most successful is a photo opportunity for the media, and at its least successful is simply ignored.
We need to look up and urgently discuss strategies of resistance, wage real battles, and inflict real damage. We must remember that the Dandi March was not just fine political theater. It was a strike at the economic underpinning of the British Empire.
We need to redefine the meaning of politics. The “NGO-ization” of civil society initiatives is taking us in exactly the opposite direction. It’s depoliticizing us. Making us dependent on aid and handouts. We need to reimagine the meaning of civil disobedience.
Perhaps we need an elected shadow parliament ou
tside the Lok Sabha, without whose support and affirmation Parliament cannot easily function. A shadow parliament that keeps up an underground drumbeat, that shares intelligence and information (all of which is increasingly unavailable in the mainstream media). Fearlessly, but nonviolently, we must disable the working parts of this machine that is consuming us.
We’re running out of time. Even as we speak, the circle of violence is closing in. Either way, change will come. It could be bloody, or it could be beautiful. It depends on us.
Part II
6. The Greater Common Good
First published in Outlook and Frontline, June 4, 1999.
If you are to suffer, you should suffer in the interest of the country . . .
—Jawaharlal Nehru, speaking to villagers who were to be
displaced by the Hirakud dam, 19481
I stood on a hill and laughed out loud.
I had crossed the Narmada by boat from Jalsindhi and climbed the headland on the opposite bank, from where I could see, ranged across the crowns of low bald hills, the Adivasi hamlets of Sikka, Surung, Neemgavan, and Domkhedi. I could see their airy, fragile homes. I could see their fields and the forests behind them. I could see little children with littler goats scuttling across the landscape like motorized peanuts. I knew I was looking at a civilization older than Hinduism, slated—sanctioned (by the highest court in the land)—to be drowned this monsoon [1999], when the waters of the Sardar Sarovar reservoir will rise to submerge it.
The End of Imagination Page 12
