Category: Op-Ed

To reclaim India is to reclaim both the secular and socialist roots of the nation.

MOHAN J.DUTTA | 1 MAY, 2019

To reclaim India is to reclaim both the secular and socialist roots of the nation.

Building up to the 2019 elections, the question, “whether India will be India,” is being asked in various conversations across India, in the diaspora, and globally. The question is a powerful one and one that calls for critical reflection as India goes to vote.

What is the idea of India that needs to be defended with vigour?

And more importantly, how does this conversation on India taking place in mostly English language plaforms, often among the elite, connect with the conversations on the idea of India taking place in India’s fields, among the farmers, in the production units, among the workers, among the large numbers of unemployed youth, among the precarious workers in the informal sectors, among India’s Muslims who live amidst the everyday fear for their lives, among India’s adivasi peoples?

Going back three decades to my NCERT textbooks in the Kendriya Vidyalaya where I went to school and learned my first lessons on citizenship, I am reminded that the idea of India was never articulated as a concept in the classroom.

One took the idea of India as a given in the concepts of secularism, socialism, and democracy. The lessons in history and geography in the classroom were strengthened and crystallized in community life, in the neighbourhood, in celebrations, and in the everyday culture.

That secularism is how one simply lived and how communities breathed their everyday life was evident in the neighbourhoods, local markets, tea stalls, mosques, churches, and temples. The sound of the azaan at dawn mingled in perfect harmony with the sound of the bells from the evening prayer at the temple.

That socialism forms the democratic aspiration of people was manifest in the land reforms, strong voices of unions, the strong presence of the Left parties, and the equally strong presence of social movements.

The twin concepts of secularism and socialism formed the bulwark of democratic life. The vibrant community groups, local governance, and public participation in the democracy were guided by the calls to equality.

These key ideas defined for me the spirit of India, with its vast openness to many faiths, worldviews, and ways of thought. The Red Book stores that would be on full display in the front of the Durga Puja pandals across West Bengal reflected for me the essence of this spirit.

In the Bengal of the 1980s and 90s when I was growing up, the idea of India was marked by its absence. One simply witnessed the values of socialism, secularism, and democracy in the fabric of daily life.

The first time that I grappled with the meaning of India was in December 1991, with the image of the chariot procession of the now revived-as-a-liberal icon, Lal Krishna Advani, and the mobs that had secured access to the mosque. The images of the destruction of the mosque by saffron-waving gangs quickly transformed into stories of violence and riots as they started erupting across India.

That was the first time as a College-going student I grappled with the idea of India.

Fast forward three decades, the saffron-wearing fringe elements are now running India. One of them, selling the story of struggling out of poverty to become a leader of a democracy, is now the Prime Minister. Many accounts suggest that the same saffron-clad icon was complicit in the massacre of innocent Muslims as Chief Minister of Gujarat.

The saffron tide of 2014 that brought the extremist fringe into power was also a continuity of the extreme neoliberal policies that saw entrenched inequalities, disenfranchisement, and weakening of worker collectivization.

That the ideas of socialism and democracy, the other two anchors of the idea of India, were already disappearing under a neoliberal deluge is reflected in the full-fledged turn to liberalization. Even as the urban landscape started rapidly transforming, socialism became outdated and secularism turned into an abuse.

Programs such as Operation Green Hunt were organized campaigns that legitimized the systematic attack on India’s adivasi people to enable large scale land grab, privatization, and profiteering, all in in the name of development. For journalists fed on the neoliberal ideology, the market offered the all-emancipating solution.

The neoliberal promise, that the turn to the market would cleanse the corruption, formed the zeitgeist of this new India. Large movements promising to cleanse corruption performed public spectacles, all too appealing to the neoliberal imaginaries of the urban middle classes. The country could be free from corruption and economic growth could be achieved, placing private capital as the solution.

Paradoxically, the notion that the private sector and its profit-driven motives formed the basic infrastructure of corruption was strategically obfuscated, instead promoting reforms that were seductive for the middle classes.

This very premise of corruption-free economic development mainstreamed the saffron fringe. That economic development driven by further neoliberal reforms would present a new India was the promise offered by the saffron regime. For many of the middle classes and those in the diaspora, the saffron was unpalatable but the stigma of fringe could be set aside with the promise of “Make in India.” The promise of further neoliberal reforms, dressed up in cleansing India of corruption, and modelled after “vibrant Gujarat” worked to erase the stigma of the saffron for the Indian middle class that identified as liberal.

For a strand of the diaspora, negotiating the everyday onslaughts of marginalization, the saffron turn offered a new basis for identity. This identity, founded on the image of a strong India, was also now palatable for the middle classes in the Indian mainstream. The saffron turn, with its promise of “Make in India” would deliver economic growth, coupled with cultural revitalization. The Indian (read Hindu Indian) would now feel a sense of glory at home and abroad, attaching with brand saffron.

In the past four years, the mainstreaming of saffron has been actively achieved through political and media discourse. It is no longer fringe to want to kill a Muslim or to make a statement about killing Muslims. It is the mainstream narrative of a section of middle class India. Anyone questioning this narrative is labelled an anti-national and sent to Pakistan by the English language channels of Times Now and Republic TV, with a large middle class following.

Five years have come and gone. The empirical evidence attests to many undelivered promises. Much like the empty sloganeering of a “Vibrant Gujarat,” a “Make in India’ re-make of Indian economy remains a mirage.

It is not in this middle and aspiring class that I hold the hope for India.

The possibility of reclaiming India does not lie in my privileged voiced or the voices of experts who see the danger of a fascist politics that threatened to engulf India. We have, for most instances, detached ourselves from the people, from the struggles of the soil, from the hardships that are the everyday reality for the majority of India.

The hope for India lies in the rural, among the urban poor, among the workers, and among the farmers. The hope for India lies in its adivasi and dalit people as they turn their voices of disenfranchisement into votes at the ballot. The hope for India lies in the many farmers who have flooded the capital in protest. The hope for India lies in the many workers who have shown up in seas of red. The hope for India lies in Begusarai as we witness the possibilities of what can be. With one parliamentarian that represents these fundamental ideals enshrined in the constitution.

To reclaim India is to reclaim both the secular and socialist roots of the nation, written into the constitution.

I don’t have much hope in a neoliberal elite that somehow continues to bow to the pseudo-science of the market. I do have hope, however, for the other India that does the everyday work of making it and imagining it.

The Islamophobia industry is big business.

The shootings carried out by right wing White extremists in Christchurch are part of a global network of racist terror that are often legitimized, sponsored, and reproduced by the structures of the state.

The manifesto crafted by one of the White terrorists who carried out the terror makes reference to the U.S. President Donald Trump and draws on the hate propaganda that is a key element of U.S. public relations.

Islamophobia, the fear of the Muslim, is strategically manufactured through various forms of messages of hatred, legitimized and reproduced by the media, and manipulated by parties toward political gains.

The globalization of the Islamophobia industry

The Islamophobia industry is big business. The New Zealand shootings depict the wide reach of the industry and its global appeal.

From the transnational corporations feeding the “war on terror” to the digital media industries that profit from selling the hatred of Muslims to think tanks that are set up to cultivate strategically the fear of the Muslim, Islamophobia generates ratings, advertising dollars, and new markets for products of hatred.

Although projected as the work of the fringe right, the power of Islamophobia lies in seeding the hatred for Islam as a mainstream phenomenon, as a part and parcel of everyday civil discourse.

Digital platforms such as Swarajya Mag in India, and Centers such as the Center for Security Policy in the U.S. are established with the sole purpose of making mainstream the hatred for Islam through the circulation of the image of the Muslim invader that is antithetical to the ideas of civilization.

Propaganda narratives from U.S. to India

The narrative of the “civilization in threat” is strategically disseminated across spaces to seed and amplify Islamophobia. The manifesto circulated by the White supremacist terrorist in New Zealand is essentially anchored in the rhetoric of “White genocide.”

In the U.S., groups such as ACT for America led by Brigette Gabriel organize communities at the grassroots around the hatred for Islam, manufacturing the threat of the Muslim “other.” Setting up false narratives such as the “threat of Sharia law,” with over 750,000 members across the U.S., the organization positions itself as a national security organization, drawing up accounts of unwed Muslim migrant and refugee men who threaten White civilizational purity. Brigette Gabriel draws out links between the influx of Muslim refugees and the threat of rape, manufacturing the basis for the threat of “White genocide.”

In the White terrorist manifesto in New Zealand, the propaganda of “White genocide” is set up by comparing the fertility rates of White Europeans with fertility rates of communities of colour.

The global seduction of the narrative of Islamic rape culture is well evident in India in the Hindutva propaganda machinery.

The “love jihaad” narrative similarly manufactures a false account of Islamic rape culture, positioning Muslims as threatening the purity of Hindu culture. The narrative of Hindu genocide becomes the basis for manufacturing and circulating the threat of the Islamic invader, then being mobilized by the Hindutva forces in India to carry out systematic acts of violence.

The Zionist propaganda machinery produces the image and narrative of the Muslim other to silence any critique of its settler colonialism, occupation and apartheid policies toward Palestinians. A large proportion of the funding of the Islamophobia industry comes from Zionist organizations.

Islamophobic responses in India

The Islamophobia that is rampant in India prompts a cross-section of Hindutva forces to celebrate the attacks on the mosques in Christchurch.

For these Hindutva forces, the attack on the mosques is the appropriate and necessary response to the manufactured thread of Islamic terror.

Heuristically driven and devoid of evidence, these jubilations of the attack on the Muslims entirely miss out that the manifesto called for removing all coloured people (including Indians of all faiths) from what the terrorist articulation framed as White lands (of course ignoring the claims to land in New Zealand held by indigenous Maori). People of colour bear the burden of racisms that generate from White supremacy; Muslims bear this burden as attacks on their ethnicity as well amplified by the demonization of their faith.

The celebration of violence by Hindutva terror, although somewhat different in its framing and targeting of the other from the White supremacist terror, is a replica of White supremacist terror in its strategic deployment of violence to target Muslim minorities. Since 2015, at least 44 Muslims have been killed in India by cow vigilantes, driven by the narrative of civilizational threat.

For a global civilizational response

That terror has no place in civilized societies is the message that ought to form the basis for global response. In her bold and powerful speech following the terrorist attack, the Prime Minister of New Zealand Jacinda Ardern issued this clarion call for zero tolerance of hatred by stating that the haters have no place in New Zealand society.

Across the globe, the fabrics of civilized secular societies are threatened by the politics of hate and fear mongering, legitimized through political parties and electoral processes. These political parties that operate on the circulation of hate need to be targeted strategically and their machineries of hate dismantled.

The global machine of Islamophobia ought to be dismantled by a civilizational narrative of love, understanding and dialogue, with the fundamental commitment to fostering spaces for diverse voices, peoples, worldviews and faith traditions.

In India, dismantling the hate apparatuses of the RSS and BJP are the urgent calls of the hour. In civilized societies such as in New Zealand and Singapore, diaspora groups that operate on the circulation of hate have no place. Identifying, categorizing and dismantling such groups is as important as it is to opening up calls for dialogue.

Hate, White supremacist hate and Hindu hate need to be stopped before they consume the discursive spheres of civilized societies.

Mohan J Dutta is Dean’s Chair Professor of Communication at Massey University, University of New Zealand. He is the Director of the Center for Culture-Centered Approach to Research and Evaluation (CARE), developing culturally-centered, community-based projects of social change, advocacy, and activism that articulate health as a human right.

Article Source: www.thecitizen.in

Image source: https://thenewdaily.com.au/news/world/2019/03/16/jacinda-ardern-christchurch/

The attack, production of crisis, and elections

The attack on Central Reserve Police Force personnel in Kashmir’s Pulwama on February 14 has turned up the volume on the jingoistic media channels.

Jingoism sells. The images of violence sell in a concerted call for more violence.

The shouting matches on the split Television screens are perfectly orchestrated to call for war, with suited anchors frothing up at the sounds of war. As if to match up the tenor of the emotions at the site of the attack, the decked-up newsrooms buzz with the calls for attack. From the plush studio settings, mediatized images of the broken vehicles and streets littered with debris are organized into a propaganda campaign.

For the middle class digital sphere, the immediate calls to war from the comforts of the living room offer succour to middle class sensibilities of national security.

This is the mechanics of propaganda.

From Operation Iraqi Freedom to the surgical strike, images and sounds feed the war machinery.

In turn, the war machinery manufactures the images and sounds, pumping up adrenaline, drawing even more viewers in to the 24X7 cycles, driving the ratings up in an ever-accelerating pace.

Wars are powerful tools of propaganda. They feed on insecurity, the threat of the “other” materialized through images, talk, and sound, and the gory materiality of violence.

Manufacturing a war organizes entire collectives of citizens as nationalists, projecting on the national imaginary the threat to the nation, brought together with media images of terrorists that need to be targeted through attacks. This threat to the nation is circulated across media screens, capturing the emotions of citizens as war mongers, rallying behind the political elites and only to be satisfied with more gore.

Crises form the bedrock of authoritarian techniques of producing sites of control and managing them to keep power intact. When under threat of losing power, authoritarian regimes create a wide range of strategies to keep power intact. The spectacle of a terror event is the perfect crisis that calls for strong response, propping up the authoritarian strongman as the legitimate and necessary ruler.

Such a response is often produced amid suspended reason. Revenge must be sought, that’s all, and the authoritarian regime is well suited to extract revenge. That the middle classes that quickly demand such revenge never step into the violence of the war zones is part of the mechanics of war. That it is often the poor, enlisted into the police and military to escape poverty, who must place their bodies amid violence, is part of the mechanics of war.

Moreover, the production of war and the circulation of geostrategic threats work well as communicative strategies for generating public support for authoritarian power. Wars often supply the perfect recipe for authoritarian regimes that hold on to power through appeals to emotion. Catalysing the citizen around the nation and national interests works well to distract from questions of economy, inequality, unemployment, and difficulties of everyday life.

The recent attack in Kashmir seemed to have offered the perfect backdrop for the mobilizing of patriotism. Noted Modi, issuing a warning to Pakistan that India will not be divided: “If they (Pakistan) think that the kinds of things they are doing, the conspiracies that they are concocting — that they will be successful in creating instability in India, then they should abandon that dream. They will never be able to do it.”

As television stations capitalize on the ratings-generating stories of the attack, the nation is once again organized around the enemy, with the call to protect national security. Heuristics of the enemy unify national sentiments, captured in smart techniques of producing the other.

Amid crisis, critical questions are suspended. The audience is configured into a homogeneous mass of collective hysteria.

Wars are also the backdrop for attacking the opposition in an election cycle. Building up to the elections, digitally circulating images quickly pick up stories that equate the opposition with the “other” of the nation. The ruling political party becomes the nation, and the nation the party.

Any critique of the jingoism is dangerously painted as anti-national, with large consequences. Any opposition to the regime is painted as the enemy of the nation. Facebook posts, YouTube videos, Tweets, and WhatsApp messages quickly circulate these

Consider for instance the photo of Rahul Gandhi, photoshopped with the Pulwama suicide bomber. The post,“भारतीय फौज पर हमला करने बाला नीकला राहुल गांधी का खास। क्या इस हमले के पीछे कांग्रेस का हाथ तो नहीं (The man who attacked the Indian army was close to Rahul Gandhi. Is the Congress behind the attack? -translated)”, made on the Facebook group Once Again MODIRAJ 2019, includes photoshopped images of Rahul Gandhi to suggest that the involvement of the Congress in the attack.

Consider similarly cropped videos of Priyanka Gandhi allegedly laughing after the terror attacks.

These images and stories work strategically to paint an increasingly strong opposition as the enemy. The war is a powerful political machinery, one that will quickly organize national politics around its agenda.

Amid these heightened calls to war, consider the critical questions that call for further reflection and deliberation. What are the places of dialogue amid this violence? What role does violence play in mitigating violence? Situate the police-military deaths in war alongside the deaths of civilians and protesting people in Kashmir. Most importantly, consider the question of sovereignty of the Kashmiri people that forms the backdrop of this violence.

by Mohan Dutta

Source: https://www.thecitizen.in/ind ex.php/en/NewsDetail/index/4/16300/The-Calls-For-War