Praful Bidwai | The News International, August 17, 2008
Jammu and Kashmir is burning. Jammu has witnessed an intensely chauvinist, communal and violent agitation for over seven weeks over the cancellation of an order transferring 100 acres of forest land to the Shri Amarnath Shrine Board. This is pitting Jammu against Kashmir, ethnic groups against other ethnic groups, and Hindus against Muslims in dangerous new ways.
The Bharatiya Janata Party has politicised and exploited the agitation cynically. It imposed an economic blockade which closed the Jammu-Srinagar highway for weeks and brought goods transportation to a halt, causing great public suffering.
The explosion of intolerance in Jammu is reproduced like a mirror-image in the Kashmir Valley, where mainstream parties joined separatists in marching to Muzaffarabad with the ostensible aim of selling perishable fruit in Pakistani Kashmir—just when the blockade was lifted. More than 20 people were killed in condemnable, highhanded police action.
The twin agitations threaten J&K’s unity and plural, multi-cultural, and multi-religious character in unprecedented ways. In less than two months, the BJP has succeeded in driving an emotional and political wedge between Jammu and Kashmir—something that jihadi separatists working with Pakistani agencies couldn’t achieve in the nearly 20 years of the azadi movement.
The origins of the present ferment go back to the state government’s decision to establish the SASB, thus interfering gratuitously with spontaneous Hindu-Muslim cooperation in organising the pilgrimage for decades. It has promoted this on a gigantic scale.
Matters came to a head last May when the Congress-People’s Democratic Party government illegally transferred forest land to the SASB. This triggered militant protests in the Valley.
Hurriyat moderates and the PDP joined hardline separatists in giving a communal colour to the land transfer, prompting its cancellation—only to provoke counter-protests in Jammu, which were taken over by the BJP through the Shri Amarnath Sangharsh Samiti.
The twin agitations have deepened communal polarisation, and radicalised both Hurriyat and Hindutva hardliners.
The Centre failed to enforce the law and open the Jammu-Srinagar highway until it was too late. Its belated attempt to defuse the situation through an 18-member all-party committee hasn’t made headway.
The SASS wants the land re-transferred to the SASB and Governor N N Vohra removed. Such demands are vindictive or totally devoid of political rationality. This only shows that the BJP wants to prolong the Jammu crisis and milk it politically.
The SASS, a 28-group network, is basically a Sangh Parivar enterprise. Its three top leaders—Leelakaran Sharma, Mahant Dinesh Bharti and Brig (Retd) Suchet Singh—have RSS backgrounds and are closely linked with the J&K National Front, which demands the state’s trifurcation: Jammu and Kashmir as separate states, and Ladakh a Union Territory.
The demand is despicably communal. No wonder the RSS national council backed it in 2001. In the 2002 Assembly elections, the RSS supported the Jammu State Morcha, which demands statehood for Jammu.
Any division of Jammu and Kashmir along religious lines is a recipe for the separation of the Kashmir Valley from India. It will harden and freeze two opposing identities—a “Muslim Kashmir,” and a “Hindu Jammu.” Nothing could better help the Valley’s discredited pro-Pakistan Islamic separatists like Syed Ali Shah Gilani, who oppose a pluralist, secular identity for Kashmir.
The demand for trifurcating J&K will play straight into the hands of Pakistani hardliners who want to erase whatever progress has been made in informal talks seeking a solution to the Kashmir problem without redrawing boundaries, and who want to retrogress to the perspective of securing Kashmir’s accession to Pakistan—as part of “the unfinished agendas of Partition.”
Why has the BJP embarked on this dangerous course? It’s desperate to rescue its sagging fortunes by finding any issue on which to win support. It’s organising traffic blockades on the Amarnath issue nationally and mouthing shopworn clichés like “injustice to Hindus.”
The BJP even brazenly denies that there ever was an economic blockade in J&K! General secretary Arun Jaitley calls this “a myth” and contends that the Jammu agitation is entirely peaceful.
Yet, Jammu’s protestors, who increasingly resemble Hindutva’s storm troopers in Gujarat-2002 in appearance, have indulged in stone- and acid-throwing attacks on truck drivers. According to the far-from-hostile state government, Jammu has witnessed 10,513 protests and 359 “serious incidents of violence” on the Amarnath issue, in which 28 government buildings, 15 police vehicles and 118 private vehicles were damaged.
Eighty cases of communal violence were registered, in which 20 persons were injured and 72 Gujjar homes were burnt.
As many as 117 police personnel and 78 civilians were injured in the Jammu violence, and 129 cases were registered and 1,171 arrests made. Schools, colleges, government offices and hospitals were paralysed.
Grievances in Jammu, many of them legitimate, took this regrettably violent expression thanks to communalism’s baneful effect.
The BJP was pivotal in planning and executing this violence. Its leaders have gone Back to Basics—unembellished, crude, super-sectarian Hindutva.
L K Advani just can’t wait to become prime minister. His speeches have become shrill, and his body language has changed. This is no longer the Advani who wanted to inherit the “moderate” Vajpayee legacy. This is the Advani of many past Rathyatras—aggressive, warlike, spewing communal venom, and leaving a trail of blood.
Advani will now stoop to any level to collect political brownie points, regardless of the issue. The other day, the issue was the UPA government’s alleged weakness in the face of terrorism. Then, it was the India-US nuclear deal, the culmination of a long process the BJP itself initiated, and which its urban-middle-class core constituency supports.
Now, Advani is drumming up Hindu-chauvinist hysteria over 100 acres of land, laying claim to it on the specious ground that the Hindus must have the first claim to land anywhere in India by virtue of their numerical majority—and hence primacy.
This is an egregiously, if not classically, anti-secular proposition.
Why is the BJP so desperate? Barely one month ago, after a series of Assembly wins, it had primed itself up into believing that its victory was imminent in the next Lok Sabha. It even started announcing candidates.
But the BJP was badly checkmated during the confidence vote. It lost it—despite trying every trick in the book. Worse, Advani was eclipsed by Mayawati’s dramatic emergence as an alternative.
The BJP’s plans went awry. The victorious and now aggressive Manmohan Singh couldn’t be convincingly depicted as “India’s weakest-ever prime minister.” The BJP botched up its in manipulative political act, where it’s supposedly unmatched.
It wanted to create a Bofors out of the cash-for-votes “sting.” But after the CNN-IBN tapes’ telecast, that looks like collusive but ineffective “entrapment.”
The highest number of MPs defying their party whip during the confidence vote were from the BJP. Thanks to its MPs’ involvement in the “cash-for-questions” scam, human trafficking, and the latest acts of defiance, the BJP has lost 17 of its original 137 Lok Sabha seats.
The National Democratic Alliance once had 24 members. Now it’s down to five.
As trouble brews in all of its state units, the BJP will use inflammatory tactics to buoy up its fortunes. The Indian public will have to pay the price—unless it sends the party packing.
The writer, a former newspaper editor, is a researcher and peace and human-rights
activist based in Delhi. Email: prafulbidwai1@yahoo.co.in
Reflections on Twenty-First Century Socialism
August 18, 2008In order to explore the perspectives for socialism in the 21st century, it is essential to recover some of the basic postulates, which inform the socialist project. In addition, it is important to recover some of the basic advances achieved by 20th century socialist regimes as well as to critically reflect on their distorted structures and failed policies.
In the most basic sense it is important to remember that ‘socialism’ is a means to a better material life than under capitalism: Higher living standards, greater political freedom, social equality of conditions, and internal and external security. ‘Respect’, ‘dignity’ and ‘solidarity’ can only be understood as accompaniments of these basic material goals, not as substitutes. ‘Respect” and ‘dignity’ cannot be pursued in the face of long-term, large-scale deprivation, sacrifice and delayed fulfillment of material improvement. Governments claiming to be ‘socialist’ which idealize ‘sacrifice’ of material living standards in the name of abstract principles of justice, are more akin to ‘spiritual socialism’ of a religious order rather than a modern dynamic socialist government.
Social transformations and the replacement of capitalist owners by the socialist state can only be justified if the new order can improve the efficiency, working conditions and responsiveness to consumers of the socialist enterprise. For example, in some socialist regimes, under the guise of a ‘revolutionary offensive’, the state intervened and eliminated thousands of small and medium size retail urban enterprises in the name of ‘eliminating capitalists’. The result was a disaster: The stores remained closed; the state was incapable of organizing the multitude of small businesses and the great majority of workers were deprived of vital services.
Twentieth century socialist states built effective and successful medical, educational and security systems to serve the majority of the workers. The majority of socialist states eliminated foreign control and exploitation of natural resources and in some cases developed diversified industrial economies. On the whole living standards rose, crime declined, employment, pensions and welfare were secured. However 20th century socialism was divided by deep contradictions leading to profound systemic crises. Bureaucratic centralism denied freedom at the workplace and restricted public debate and popular governance. Public authority’s over-emphasis on ‘security’ blocked innovation, entrepreneurship, scientific and popular initiatives leading to technological stagnation and mass passivity. Elite material privileges based on political office led to profound inequalities, which undermined popular belief in socialist principles and led to the spread of capitalist values.
Capitalism thrives on social inequalities; socialism deepens through greater equality. Both capitalism and socialism depend on efficient, productive and innovative workers: The former in order to maximize profits, the latter to sustain an expanding welfare state.
20th Century lessons for 21st Century socialists
21st century socialist can learn from the achievements and failures of 20th century socialism.
First: Policies must be directed toward improving the living as well as working conditions of the people. That means massive investment in quality housing, household appliances, public transport, environmental concerns and infrastructure. Overseas solidarity and missions should not take priority over large-scale, long-term investments in expanding and deepening material improvements for the principal internal class base of the socialist regime. Solidarity begins at home.
Second: Development policies should focus on diversifying the economy with a special focus on industrializing the raw material, making major investment in industries producing quality goods of mass consumption (clothing, shoes, and so on) and in agriculture, especially becoming self-sufficient in basic essential foods. Under no conditions should socialist economies rely on single products for income (sugar, tourism, petroleum, nickel), which are subject to great volatility.
A Socialist government should finance education, income and infrastructure policies, which are compatible with its high economic social and cultural priorities; this means educating agronomists and skill agricultural workers, skilled construction workers (plumbers, electricians, painters) and civil engineers, transport workers and urban and rural planners of public housing to decentralize mega-cities and substitute public for private transport. They should set up popularly elected environment and consumer councils to oversee the quality of air, water and noise levels and the availability, prices and quality of food.
Twentieth century socialist governments frequently alienated their workers by diverting large of amount of aid to overseas regimes (many of whom were not even progressive!). As a result, local needs were neglected in the name of ‘international solidarity’. The first priority of 21st century socialism is solidarity at home. Twentieth century socialists emphasized ‘welfare’ from above – government as ‘giver’ and the masses as ‘receivers’ – discouraging local action and encouraging passivity. Twenty-first century socialism must encourage autonomous class action to counter privileged ‘socialist’ bourgeois ministers and functionaries who use their office to accumulate and protect private wealth through public power. Autonomous popular organizations can expose the hypocrisy of rich ministers who attack well-paid industrial workers as ‘privileged’ while riding in chauffeured Mercedes and enjoying luxurious apartments, second and third ‘vacation homes’ and who send there children to expensive and exclusive private schools at home and abroad.
Above all socialism is about social equality: Equality in income, schools and hospitals; equality between classes and within classes. Without social equality, all talk of ‘diversity’, ‘dignity’ and ‘respect’ is meaningless. Capitalists also support ‘diversity’, as long as it does not affect their profits and wealth. Socialists support income and property equality which effectively re-distributes wealth and property to all workers, white and black, Indian farmer and urban worker, men and women, and young and old. There is no ‘dignity’ in being poor and exploited; dignity comes with struggle and the achievement of socialist goals of social equality and rising living standards.
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