Category Archives: South Asia Bulletin

Gutting environmental regulations for corporate profit

The Hindu

Letting them off easy

Irresponsible: “Those who have been working in the environment field will confirm that projects never pay up.” File photo of workers dismantling the temporary stadia erected for an Art of Living event on the Yamuna floodplains. Photo: Shanker Chakravarty
The Hindu

Irresponsible: “Those who have been working in the environment field will confirm that projects never pay up.” File photo of workers dismantling the temporary stadia erected for an Art of Living event on the Yamuna floodplains. Photo: Shanker Chakravarty

The Ministry of Environment, Forest and Climate Change (MoEF) has issued a draft notification seeking to amend the Environmental Impact Assessment (EIA) of 2006, allowing those who violate this law to continue work with an Environment Supplement Plan (ESP). This is the first step towards killing the EIA process in India. This newly proposed notification, along with a few others that the Ministry has drafted in the recent months, exhibit the MoEF’s thinking about the environment. Unlike its controversial decision last week to slaughter 200 foraging Nilgai, an act that was captured on camera, this notification bears no other name on it except that of the Ministry.

Kanchi Kohli, Manju Menon

Importance of EIA

The EIA process has its origins in the 1992 Rio Earth Summit where over 170 countries committed to balancing environmental concerns and economic needs. The EIA was a tool to do this. In India, it has been in place since 1994 and is also called the environment clearance process. It is the law that mandates that detailed studies be carried out before implementing projects that carry social risks and could damage the environment. The studies are discussed at public hearings before being evaluated by a set of identified experts who then recommend a decision to the Ministry or State government on the project.

Though implemented in breach, the EIA process has been the only official forum to bring to view the fact that land and water are not simply resources to be allocated to thermal power plants, ports, and mines. As more and more projects have been proposed on forests, common lands, coastal areas, and freshwater lakes over the years, citizens have brought to bear on this clearance process, values of aesthetics, attachment, sustenance, risk and trusteeship. Unsurprisingly, this complicates decision-making on big-ticket projects, and has earned this law many epithets such as ‘stumbling block’, ‘bottleneck’ and ‘green hurdle’. Political parties, irrespective of their ideological moorings, have failed to recognise its value, and the government no longer has any legitimacy or finesse to mediate these nuanced debates. As a result, cases have piled up in courts, especially at the National Green Tribunal (NGT) that was set up to look into complaints regarding the environment clearance process.

The Bharatiya Janata Party government declared when it came to power that it would simplify laws. Within months it set up the TSR Subramanian and Shailesh Nayak Committees. Their mandates included, among others, the revision of the EIA and Coastal Regulation Zone (CRZ) laws that deal with environmental approvals to large projects. While the Ministry was recently charged with deliberately withholding public disclosure on the CRZ review report, the TSR Committee report showed that this government’s term will be remembered for culling of a different sort.

An undue favour

In the newly proposed draft notification, the Ministry offers a way out to those who have violated environmental norms. It seeks to provide an ESP for projects that have already initiated construction activity and expansion before going through an EIA process. As a result, it seeks to repeat the trick that keeps all the political parties going: “regularising” corporate illegalities. While the amended notification aims to protect and improve the quality of the environment for which “the process should be such that it deters non-compliance and the pecuniary benefit of non-compliance, and damage to environment is adequately compensated for…”, it merely ends up providing illegally operating project developers an ESP as a license to violate.

The ESP will draw up an assessment and cost of damages which the project developer is expected to pay up. This sounds less like an environmental fine — an important component among a slew of mechanisms to deter projects from violating environmental norms — and more like a crude form of ‘pay and use’ service. If violations are routinely struck off the Ministry’s register upon payment of money, where is the Ministry’s own stated goal of sustainable development? Those who have been working in the environment field will confirm that projects never pay up. Take the case of the fine of Rs.200 crore on the Adani SEZ in Gujarat, or Rs.5 crore for the Art of Living event on the Yamuna floodplains. Even if one were to be more optimistic about these collections, the government’s ability to use these resources to restore the environment, or provide justice to scores of affected people, is severely lacking. The example of crores of rupees collected to compensate for forest loss, and the Comptroller and Auditor General’s damning report on how these monies have been spent, will help change one’s mind.

Shooting off the court’s shoulder

The Ministry states that this notification has its basis in two judgments, one by the NGT and the other by the Jharkhand High Court. It leads one to believe that this draft notification is not a product of government conviction but legal diktat. The more than 200-page long judgments show that the Ministry has either been deliberately misled or is being dangerously disingenuous. In a long case involving a mining project, the State government and the Central government, the Jharkhand High Court judgment observed that any “alleged violation” should be investigated separately from the approval process. Neither does the judgment condone EIA violations in general nor does it prescribe a way out of these for erring companies. The NGT judgment actually quashed two office memoranda dated 12/12/2012 and 24/6/2013 of this Ministry in which it had tried to do precisely what it is doing through this notification. The NGT had observed that the office memoranda “provide benefits to the class of the project or activity owners who have started construction in violation of law, i.e. prior environment clearance.” Environmental issues in India have been politicised by democratic ideals for good. By killing the EIA process, it is the government that will lose its claim to sustainable development. The choice is theirs to make.

Manju Menon and Kanchi Kohli are with the Centre for Policy Research-Namati Environment Justice Programme.

Training for Hinduva violence

BBC

Inside a far-right Hindu ‘self defence’ training camp

  • 2 June 2016
  • From the section India
Trainees at a Hindu "self defence" camp
Image captionHindu group Bajrang Dal organises what it calls “self defence” training camps for volunteers

A video showing some members of Hindu nationalist group Bajrang Dal receiving training in firearms recently went viral on Indian social media platforms. BBC Hindi’s Nitin Srivastava attends one of its training camps in northern Uttar Pradesh state.

It is an extremely hot afternoon in Siddharth Nagar district where around 100 teenagers armed with wooden sticks and knives are practising how to “decimate any attacker” in a large, fortified school campus.

Not very far from them, another group of around 50 youth are taking turns to squeeze past a ring of fire, some even getting bruised in the process.

Loud slogans of “Bharat Mata Ki Jai” (Long live mother India) reverberate as a dozen of them start performing dangerous tricks with fire.

About 100 guests, including women, who are watching the show from a distance, clap aggressively after every stunt.

‘Essential training’

Although the activities being conducted here are more in line with what you would find at an army training programme, organisers insist that this is a “self defence” camp for youth.

They are conducted by the Bajrang Dal, a militant Hindu organisation that traces its origins from the days of the infamous Babri Mosque demolition movement in the temple town of Ayodhya.

The mosque was torn down by Hindu groups in 1992, prompting nationwide rioting between Hindus and Muslims in which more than 2,000 people died.

“We want Hindus to be prepared for any eventuality. Of course, the threat from across the borders is significant but the situation within the country is no less,” Ambreesh Singh, a senior leader of the Vishwa Hindu Parishad (VHP), which is Bajrang Dal’s parent organisation, tells the BBC.

Trainees at a Hindu
Image captionTrainees are put through difficult tasks

At least six week-long camps like this have been held in various cities across Uttar Pradesh in the past month. A team of trainers, who supervise these camps, say that this training is essential to ward off “the enemy”.

They refuse to define or name “the enemy” saying only that “anyone who suppresses Hindus is an enemy”.

VHP and Bajrang Dal leaders have often said that Indian democracy “needs to be run by Hindu values, though all communities are welcome to live in India”.

Men from the Hindu community only need to pay a fee of 100 rupees (£1; $1.50) to participate in these camps and receive self defence training.

Mobile phones are banned inside the camps, while exercises begin at 5am in the morning and end after the sunset, leaving the trainees fairly exhausted.

Trainees at a Hindu
Image captionOnly Hindu men are allowed to participate in these camps

And it’s not just the men who are trained in “self defence”.

Durga Vahini, another unit of the VHP, organises similar camps for women. It recently conducted a training session in the holy city of Varanasi, which is the constituency of Prime Minister Narendra Modi.

“Wielding the wooden stick is just not enough. I am keen to learn how a rifle gun is handled,” Sushma Sonkar, a woman trainee told the BBC.

It is this sentiment, coupled with videos of a recent training camp in Ayodhya, where some trainees are shown fighting against men dressed up as Muslims, that has resulted in public outcry against the camps.

Many feel that they are coercing young people towards violence, and are encouraging violence against minorities.

But organisers deny this.

“Consent of parents is the first step we take,” one of them tells the BBC.

‘Creating fear’

The VHP and Bajrang Dal have also denied knowledge of the training tactics used in the Ayodhya video, but India’s Muslim community has questioned the government’s decision to even allow such camps to go ahead.

“This is a deliberate attempt by the right-wing Bharatiya Janta Party (BJP) and the state government to create fear among the Muslims of India. We will go to court against them,” Khaliq Ahmad Khan, a local Muslim leader said.

Trainees at a Hindu Image copyrightPTI
Image captionA video of a training camp in Ayodhya showed trainees with firearms

The leader of the camp in Ayodhya has been arrested on charges of hurting religious sentiments and spreading communal hatred.

But the governor of the state, Ram Naik, said that “self-defence was necessary and every citizen should be trained”.

After the recent outrage on social media, usage of light weapons seems to have been discreetly replaced by wooden guns, knives and sticks.

But the camps continue, with some leaders belonging to India’s ruling Bharatiya Janata Party (BJP) saying that they were not intended to promote disharmony against any particular community.

“What’s new about these camps? They have been organised each year for the past two decades. Even if some men were wearing headscarves or brandishing air guns, its was all just a drill’,” said Vinay Katiyar, a former Bajrang Dal leader who is now a BJP MP.

Canada apologizes for Komagata Maru

Gurpreet Singh: Looking beyond the Komagata Maru apology

by Gurpreet Singh on May 20th, 2016 at 11:00 AM

On May 18, Canada finally apologized for the Komagata Maru episode. The Prime Minister Justin Trudeau stood in the House of Commons to say sorry for the incident that happened more than 100 years ago.

Approximately 300 people of South Asian ancestry were in attendance when Trudeau asked for forgiveness. The Japanese vessel with more than 350 passengers from India was forced to return in 1914 under discriminatory immigration laws designed to prevent permanent settlement of South Asians in Canada.

The B.C. government made an official apology in the legislature in 2008 and the same year, former prime minister Stephen Harper apologized at a public event in Surrey. By making an apology for the first time in Parliament Trudeau has fulfilled his election promise made to South Asian voters last year. So much so, the interim leader of the opposition Conservative party, Rona Ambrose, welcomed the apology that drew heavy applause from South Asians both inside the parliamentary chamber and outside.

Trudeau stated that this was an injustice against Sikhs, Hindus, and Muslims who came to the shores of B.C. as British subjects for a better livelihood. India was a British colony back then whereas Canada had achieved independence, but was still under the monarchy in a constitutional sense.

Most South Asian participants came all the way from B.C. to attend the historic moment. B.C. premier Christy Clark also joined them and sat in the gallery to witness the apology. Sikh religious slogans of victory were raised by those in attendance. The leaders of the New Democrats, Bloc Québécois and Green party also made statements to welcome the apology, which was unanimously supported in Parliament.

Trudeau made a special mention of the first Sikh defence minister in cabinet. Ironically, Harjit Singh Sajjan formerly headed a B.C. army regiment responsible for turning away the Komagata Maru ship. Trudeau said that had Sajjan’s ancestors been on the ship, they too would have been forced to return. He also acknowledged the signature campaign of Prof. Mohan Singh Memorial Foundation that was started 15 years ago to pressure the Canadian government for the apology. The foundation’s leader, Sahib Thind, also flew in from B.C. to receive the apology.

Also present on the occasion were Jas Toor and Raj Toor, whose maternal grandfather was aboard the ship. The Toor brothers represent the families of the descendants in B.C. They both expressed their satisfaction over the apology.

Several members of the Khalsa Diwan Society, the oldest Sikh religious body in Vancouver, were also in attendance. Notably, the Khalsa Diwan Society had helped the passengers of the ship. Harminderpal Singh, a Sikh priest at the Khalsa Diwan Society who went to Ottawa, said that the society accepts the apology and is willing to forgive Canada in accordance with the Sikh philosophy that teaches human beings to forgive those who genuinely feel remorseful.

Cutting across ideological lines, leaders from both the moderate and fundamentalist camps attended the event. Whereas Ambrose recognized the role of the Sikh community in helping the people of Fort McMurray, which was recently hit by a forest fire, the NDP leader, Thomas Mulcair, reminded everyone that racism still prevails in Canada.

Following the event, Trudeau personally greeted the visitors, many of whom were seen taking selfies with him. Later, copies of the apology were circulated among the visitors.

Ironically, later in the evening a reception was hosted at a building named after the first prime minister of Canada, the late John A. Macdonald, who had insisted on keeping Canada as a white man’s country. Some said that it was a fitting thing to hold the celebration at this venue as it represents a victory for the truth.

Whereas the apology has won the hearts of most South Asians, there are several aspects that need to be looked into. The most striking feature of the apology was that it was mainly directed at the Sikh community, whereas passengers aboard the ship belonged to different faith groups. Certainly, Trudeau took special care of this on the day of apology, but the NDP leader, Mulcair, ended his speech with Sikh religious greetings, which are generally exchanged during a religious event. A day before, Clark also emphasized the presence of the Sikhs on the ship at a reception hosted by her on behalf of the people of her province.

Though a majority of the ship passengers were Sikhs, it was not just a Sikh story. Gurdit Singh, who charted the vessel, clearly wrote in his biography that he had created religious space for Hindus and Muslims on the ship as he believed in people’s unity.

Since the British were interested in keeping the people of India divided along religious lines, they saw any movements toward unity as a threat to their power. It is for this reason that the pro-British Sikh clergy ostracized Gurdit Singh after the Komagata Maru incident. Despite these facts, politicians simply indulged in pandering to a dominant religious group within the South Asian community settled in Canada.

Another important aspect of the apology was that both Clark and Mulcair rightfully tried to link the past with the present. While Mulcair has been consistent on the issue of ongoing high-handedness against refugees and immigrants in Canada, Clark was somewhat selective in her approach.

Mulcair reminded the gathering that the Tamil refugees were mistreated under the previous Conservative government, which makes the history of Komagata Maru even more relevant today. Clark, to an extent, did a good job by bringing up anti-immigrant rhetoric across the border in the U.S. where the presumptive Republican presidential candidate, Donald Trump, has been making offensive statements against Muslims and other immigrants. Clark said that bigotry in politics still goes on, but she never explicitly condemned the Conservatives for doing their actions in Canada.

Those who have been campaigning for apology must also reflect upon their brand of activism critically. To ask for an apology for something that happened a century ago is one thing, but there must be a real involvement in grassroots activism on issues currently challenging visible minorities and marginalized communities.

In particular, the Khalsa Diwan Society, which has a history of activism, failed to question the previous Conservative government about its anti-immigrant policies on behalf of the community. Even a right wing prime minister of India, Narendra Modi, was given a warm welcome in the Ross Street Sikh temple governed by the body in 2015.

Modi’s Hindu nationalist Bhartiya Janata Party has been involved in hate politics and violence against religious minorities.

Some critics also noticed the negligible presence of female community activists at the receptions hosted by Clark and the federal government. When the Komagata Maru arrived in Vancouver’s harbour, Indian immigrants were barred from bringing families. But today when there is no such challenge, not enough female activists were seen in the forefront of these events.

Overall, however, the apology is a welcome step. But it should leave everyone wondering whether it really means anything regarding the political will to eradicate systemic racism in a nation built on stolen lands of the indigenous peoples, who continue facing discrimination in Canada.

Winning the hearts of a politically strong Sikh community is one thing, but winning the trust of the original inhabitants of Canada is a herculean task. This fact also has to be acknowledged by Sikh leaders who feel indebted to Canada for giving them respect.

After all, their daily prayer ends with an appeal to god for the well-being of the entire humankind. So rather than getting carried away by the appointment of Sajjan as the first Sikh defence minister or the apology, they need to see that Canada has never been nice to its First Nations. Rather than romanticizing Canada as a utopia or heaven, there is a need to build bridges between the communities that share histories of racism and colonialism if we want to create a fair and just society.

Gurpreet Singh is a Georgia Straight contributor and a founder of Radical Desi. He’s working on a book tentatively titled Canada’s 9/11: Lessons from the Air India Bombings. He has a Facebook page called We Are All Untouchables!!! 

Women workers in struggle

Updated: May 21, 2016 15:06 IST

Can we sit down?

  • Last September’s agitation by women tea plantation workers in Munnar was hailed as “a thunderous slap on the cheek of Kerala’s highly patriarchal history of trade unionism”. Photo: H. Vibhu
    The Hindu

    Last September’s agitation by women tea plantation workers in Munnar was hailed as “a thunderous slap on the cheek of Kerala’s highly patriarchal history of trade unionism”. Photo: H. Vibhu

  • Women protesters argue with police personnel during the garment factory workers’ stir in Bengaluru this April. Photo: K Murali Kumar
    The Hindu

    Women protesters argue with police personnel during the garment factory workers’ stir in Bengaluru this April. Photo: K Murali Kumar

Two recent uprisings by women workers in Munnar and Bengaluru reinforce how everyday issues faced by female labourers have traditionally been ignored. Do they need trade unions of their own?

On a blistering summer’s day this April, thousands of women factory workers poured out of five big garment factories in Bengaluru and blocked the arterial Hosur Road for over seven hours. Elsewhere, along the Bangalore-Mysore Highway, thousands more squatted on the road, causing a gridlock.

Irate and confused commuters and travellers learnt belatedly that the women were on a flash strike protesting the central government’s proposal to amend the Employees Provident Fund (EPF) rules. This would make the government component of the corpus unavailable to them until they turned 58. This rule, it was rumoured, would come into effect on May 1.

This was bad news for the women, who were dependent on the entire corpus for various domestic commitments. In the garment industry, where the attrition rate is high, they would typically resign from one job, collect their full EPF, and join another. Their precarious finances were geared to this rolling arrangement. They threatened to resign en masse before May 1, so they could collect the entire EPF due to them till then. The factory managements, too, extended tacit support to the protest because they knew if the women’s demands were not met and they resigned en masse, the Rs. 10,000 crore-garment industry in Karnataka would literally crash. Besides, the EPF issue affected men and women workers alike and so, encouraging the women’s protest worked even from their perspective.

The women, who were treated almost like bonded labour in the factories, were suddenly blockading the streets. The police, who had never dealt with such a situation, did not know how to react. There were no defined leaders to negotiate with, and the police were hesitant to use force against women.

The agitation remained fairly peaceful until male workers from a local political party strong-armed their way in and started pelting stones at buses. They attacked policemen and bystanders alike. Finally, it turned into the usual melee with several people injured, property damaged and protesters carted off to the police station.

Over the next two days, more and more women from the 2,500 factories in Karnataka jammed the roads. Then, the central government announced a rollback and the women returned to their jobs. The agitation ended as suddenly as it had started.

It was a victory of sorts for the over one lakh women factory workers who form the backbone of the garment industry. The sad part was that the flash strike in no way addressed the far more stressful day-to-day problems the women face at work. But they dare not go on strike to change any of this. These semi-literate women with no special skills work for abysmally low salaries of about Rs. 7,500 to Rs. 8,000 a month. The money feeds and clothes their families. They simply cannot afford to stay away from work for very long.

The problems of the garment factory workers have been highlighted in many studies and media reports over the decades. Yet no government body or trade union has specifically addressed the issues. The workers are almost all women, the supervisors are mostly male and this in itself is a major problem. The management focuses only on targets and does not bother about the working conditions. According to journalist Pushpa Achanta, the women “stitch while standing or sitting upright for around nine hours a day, with poor lighting and ventilation, and minimal breaks for meals and using the bathroom; they often suffer from backaches, respiratory ailments and itching.” They are allowed just two bathroom breaks a day and if they are in the bathroom for more than three minutes, they are subjected to verbal abuse from the supervisors. Menstruating and pregnant women are given no concessions. Even the sanctioned lunch break of half-an-hour is reduced to a mere 10 minutes; they often eat standing up. Many women have been at the receiving end of sexual, physical and emotional abuse. Although the women make clothes for high-end multinational garment retailers and designers, the trickle-down money they get is a pittance. The MNCs often just pay lip service to gender parity in the workplace in order to present a politically correct facade back in their own countries.

The Garment and Textile Workers Union formed in 2006 mostly has male leaders. In 2012, with the help of an NGO, some women workers formed the Garment Labour Union in Bengaluru. They were able to collect about 2,000 women members and create small self-help groups. However, most women workers are reluctant to participate in union activities because their families object or because they cannot find the time or because they fear they will lose their jobs.

Will it help if women workers have a strong all-women trade union of their own? Will they be able to force the authorities to take cognisance of the various issues that dog them? In September last year, Munnar, a sleepy hill station in Kerala, was taken by surprise when thousands of women tea plantation workers from all around Idukki district converged to demand better wages and working conditions for themselves. The leaders of Pembila Orumai (Unity of Women) were mostly Tamil-speaking women from the Kannan Devan Tea Estates but the women they mobilised came from all the plantations.

More importantly, the Pembila Orumai rejected all overtures from political parties and refused to allow the existing patriarchal trade unions to interfere in their affairs. They chose to negotiate with the management on their own terms. Writer J. Devika hailed the Munnar struggle as “a thunderous slap on the cheek of Kerala’s highly patriarchal history of trade unionism”.

Although the women plantation workers were agitating for salaries and bonus on a par with their male colleagues, they also spoke of day-to-day issues that usually never find any mention in trade union negotiations — knee damage due to long hours of standing on rocky slopes or lung problems due to pesticide inhalation. They also complained that they were under constant pressure to increase the speed of plucking and were not allowed toilet breaks. Some complained of being forced to pluck with one hand while taking a so-called tea break. There have also been other less publicised agitations by informal unions of women workers. In Kerala, for example, women working on shop floors agitated for the right to sit down during working hours.

As more and more such informal gender-based unions emerge, they bring to the fore issues that the women have always been aware of but were embarrassed to talk about; issues which have been trivialised for decades by the established patriarchal trade unions. Proper restrooms, places to sit, a space to relax in, lunch timings, freedom from sexual harassment and verbal abuse — these are some of the very basic rights that are missing.

Yet, no traditional trade union has any of these as an important point on its agenda. These are the points that the emerging all-women trade unions need to build into their agenda. In their scramble to find a foothold, the all-women trade unions should not lose their feminine perspective, which brought them to the vantage point they now occupy, from where they are actually being heard.

Gita Aravamudan is an author and independent journalist who writes on gender issues.