Don't suppress mass movements!!!

My letter to The Hindu (28-02-2012) on Koodankulam Issue

Dr. Singh's remarks are aimed at intimidating civil rights activists and gagging the voice of dissent. It is clear that people in and around Kudankulam are no longer content with the argument that the country's energy security is dependent upon the nuclear option. Hurling baseless charges against civil society activists and creating an emergency-like situation over the issue will not help relieve the tension that is building up in Tamil Nadu. Notwithstanding the assurances given by nuclear energy proponents, the local population's fears are well-founded. The awareness on the issue is good and people pose pertinent questions to the government. Ecological and civilian safety is not something they will compromise on.

In response to the Editorial ‘Engage, don't vilify’ in The Hindu (27-02-2012)

Prime Minister Manmohan Singh's remarks about foreign-funded NGOs stalling the introduction of genetically modified food and the commissioning of the Kudankulam nuclear power project are bound to be taken seriously by his supporters and detractors alike. For, they do not merely represent an uncharacteristic venture by him into controversial territory, but may indicate his government's growing frustration over its plans running into fierce ideological opposition. When Dr. Singh, who has a reputation for reticence on sensitive subjects, drops dark hints about a foreign hand, it is surely something that needs to be substantiated and, if necessary, followed up with action. As if to bolster his argument, the licences of three NGOs have been cancelled and the foreign remittances received by them are being investigated. Meanwhile, the People's Movement Against Nuclear Energy, the organisation spearheading the anti-Kudankulam protests, has rejected the charge and demanded the Prime Minister substantiate his remarks. Adding to the mix, Jairam Ramesh has also clarified that his decision as Environment Minister in 2010 to place a moratorium on Bt Brinjal was not influenced by NGOs, but was based on objective factors.

Dr. Singh cannot be faulted for his view that science and technology should serve as instruments for raising the standard of living of the people, and it is entirely understandable that he wants everyone, including his critics, to appreciate the development challenges faced by India and its energy requirements. At a time when agriculture badly needs infusion of technology and when a chronic power shortage is crippling economic activity in States such as Tamil Nadu, it is hardly surprising that the government looks at all opposition to genetic engineering and nuclear power as suspect. However, the idea that NGOs with ‘foreign' links are fuelling the protests seems more expedient than convincing. The charge is also, at some level, quite irrelevant. For what it's worth, tens of thousands of ordinary Indians around Kudankulam, Jaitapur and other areas where reactors will be sited are apprehensive about what the placement of large nuclear installations in their backyard might mean for their health, environment and livelihood. The government needs to engage with them in a transparent and constructive manner and allay their fears with facts and arguments rather than innuendo and slander. The same is true for those sections of the farming and scientific communities who want a careful review of the consequences of genetic engineering before its indiscriminate adoption in the country. Their concerns are best answered by science and reason, not the implied threat of a midnight knock.

Caste in India

My letter to The Hindu (22-02-2012)

The article downplays the social reality that caste is an unalterable feature of our society and coaxes us to distort the bitter truth that caste is India's destiny. The media do not spread an illusion that ours is a caste society, as the article blatantly claims, but rather, they faithfully represent the worse social realities in a caste-ridden society like ours. Our emerging middle class would say that caste is no longer there. Though in many respects caste is diminishing, it is still a part of society as it dictates much of what happens in life.

In response to the article ‘India's destiny not caste in stone’ by André Béteille in The Hindu (21-02-2012)

Those who try to keep up with discussions on current affairs in the newspapers and on television may be forgiven if they conclude that caste is India's destiny. If there is one thing the experts in the media who comment on political matters have in common, it is their preoccupation with caste and the part it plays in electoral politics.

Many are now coming to believe that, despite the undeniable demographic, technological and economic changes taking place in the country, the division into castes and communities remains the ineluctable and ineradicable feature of Indian society. They also believe that to ignore those divisions or to draw attention to other divisions such as those of income, education and occupation is to turn our backs on the ground reality. The more radical among them add that ignoring those realities amounts to an evasion of the political responsibility of redistributing the benefits and burdens of society in a more just and equitable manner.

Does nothing change in India? A great many things have in fact changed in the last 60 years both in our political perceptions and in the social reality. The leaders of the nationalist movement who successfully fought for India's freedom from colonial rule believed that India may have been a society of castes and communities in the past but would become a nation of citizens with the adoption of a new republican constitution. They were too optimistic. The Constitution did create rights for the citizen, but it did not eradicate caste from the hearts and minds of the citizens it created. For many Indians, and perhaps the majority, the habits of the heart are still the habits of a hierarchical society.

Inter-dining rules

Universal adult franchise opened up new possibilities for mobilising electoral support on the basis of caste and thus prevented the consciousness of caste from dying down. Democracy was expected to efface the distinctions of caste, but its consequences have been very different from what was expected. Politics is no doubt an important part of a nation's life in a democracy, but it is not the only part of it. There are other areas of life in which the consciousness of caste has been dying down, though not very rapidly or dramatically. The trends of change which I will now examine do not catch the attention of the media because they happen over long stretches of time, in slow motion as it were. They are not noticeable from month to month or even year to year but across two or more generations.

Let us start with the ritual opposition of purity and pollution which was a cornerstone of the hierarchical structure of caste. The rules of purity and pollution served to mark the distinctions and gradations among castes and sub-castes. Characteristic among them were those relating to commensality or inter-dining. They determined who could sit together at a meal with whom, and who could accept food and water from whom. Only castes of equivalent rank could inter-dine with each other. In general people accepted cooked food and water from the hands of their superiors, but not their inferiors.

The ritual rules governing food transactions were rigid and elaborate until a hundred years ago. Nobody can deny that there has been a steady erosion of those rules. Modern conditions of life and work have rendered many of them obsolete. The excesses of the rules of purity and pollution have now come to be treated with ridicule and mockery among educated people in metropolitan cities like Kolkata and Delhi. It is impossible to maintain such rules in a college canteen or an office lunch room. To insist on seating people according to their caste on a public occasion would cause a scandal today.

In the past, restrictions on inter-dining were closely related to restrictions on marriage according to the rules of caste. The restrictions on marriage have not disappeared, but they have eased to some extent. Among Hindus, the law imposed restrictions on inter-caste marriage. The law has changed, but the custom of marrying within the caste is still widely observed. However, what is happening is that other considerations such as those of education and income are also kept in mind in arranging a match. At any rate, it will be difficult to argue that caste consciousness in matrimonial matters has been on the rise in recent decades.

In politics, the media

There continues to be a general association between caste and occupation to the extent that the lowest castes are largely concentrated in the menial and low-paying jobs whereas the higher castes tend to be in the best-paid and most esteemed ones. But the association between caste and occupation is now more flexible than it was in the traditional economy of land and grain. Rapid economic growth and the expansion of the middle class are accompanied by new opportunities for individual mobility which further loosens the association between caste and occupation.

If, in spite of all this, caste is maintaining or even strengthening its hold over the public consciousness, there has to be a reason for it. That reason is to be found in the domain of organised politics. Caste had entered the political arena even before independence, particularly in peninsular India. But the adoption of universal adult franchise after independence altered the character and scope of the involvement of caste in the political process.

The consciousness of caste is brought to the fore at the time of elections. Elections to the Lok Sabha and the Vidhan Sabhas are now held all the year round. For logistical and other reasons, elections to even the Vidhan Sabhas may be stretched out over several weeks. There are by-elections in addition to the general elections. Election campaigns have become increasingly spectacular and increasingly costly, and they often create the atmosphere of a carnival. The mobilisation of electoral support on the basis of caste is a complex phenomenon whose outcome gives scope for endless speculation.

Even though for the country as a whole the election season never really comes to an end, the individual voter participates in the electoral process only occasionally and sporadically. The average villager devotes far more thought and time to home, work and worship than to electoral matters. It is well known that the voter turnout among urban professional Indians is low. But even when they do not participate in the elections to the extent of visiting their local polling booths, they participate in them vicariously by following on television what happens in the outside world. Television provides a large dose of entertainment along with a modicum of political education.

Private television channels have created a whole world in which their anchors and the experts who are regularly at their disposal vie with each other to bring out the significance of the “caste factor,” meaning the rivalries and alliances among castes, sub-castes and groups of castes by commentators who, for the most part, have little understanding of, or interest in, long-term trends of change in the country. These discussions create the illusion that caste is an unalterable feature of Indian society. It will be a pity if we allow what goes on in the media to reinforce the consciousness of caste and to persuade us that caste is India's destiny.