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Scindia quits Congress, may get cabinet post at Centre; future of his followers uncertain

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[dropcap]J[/dropcap]yotiraditya Scindia’s resignation from the Congress did not come as a surprise. The surprise is that it came so late. What happens next is not clear yet. All that one can say is that Scindia has, after meeting Prime Minister Narendra Modi on Tuesday morning, received an assurance for Rajya Sabha nomination (election process for which is on) and a berth in the Union cabinet (with Commerce portfolio, according to political circles in Bhopal). What happens to his loyal ministers and MLAs is not known. Apparently, Scindia has not yet been able to get a firm assurance from the BJP leadership for appropriate rehabilitation of his followers. Had it been so, his loyal 19 MLAs (including six ministers) would have sent their resignation letters to the Speaker of the Assembly who only is authorised to accept them. Instead, they chose to send these resignation letters to the Governor, apparently to buy time for an acceptable bargain.

Scindia’s resignation letter sent to Congress President Sonia Gandhi is dated March 9. That suggests that his bargain with the BJP was finalised on Monday itself. He sent the letter to the Congress President on Tuesday after his talks with Home Minister Amit Shah and Prime Minister Narendra Modi. That his loyal MLAs and (ministers) did not meet the Speaker to submit their resignations but were, instead, whisked off to Bengaluru must have given a ray of hope to Chief Minister Kamal Nath that all was not yet lost. That may explain his statement on Tuesday afternoon that he still enjoyed a majority in the Assembly.

When Kamal Nath was appointed PCC chief in the run up to the 2018 Assembly elections, Scindia, who had his own ambitions, was made chairman of the Campaign Committee. Scindia is comparably young, glamorous and a good speaker, with a substantial following, mainly in the Gwalior-Chambal region. His laudable contribution to the Congress victory in the elections cannot be denied. Scindia expected to be made the Chief Minister. Kamal Nath, on the other hand, had never been involved in State politics except in his pocket borough of Chhindwara. He was depending, practically for everything, on his old friend and former Chief Minister Digvijaya Singh. Digvijaya Singh (who was once described by Arjun Singh “a supreme artist”) helped Kamal Nath become the Chief Minister.

Kamal Nath was so much under the influence of Digvijaya Singh that he could neither pick up the members for his Council of Ministers nor could he distribute the portfolios on his own. Digvijaya Singh’s insistence on Cabinet rank for his son Jaivardhan Singh, who is a second time MLA, prompted Jyotiraditya Scindia to demand Cabinet rank for some of his own supporters, not so senior in the party hierarchy. After a week-long exercise, Kamal Nath gave up and accepted all the names suggested by the two rivals and made all of them — 28 in all – Cabinet Ministers. As many as 22 of them had been inducted into the cabinet for the first time.

Scindia’s supporters demanded the post of PCC chief for their leader but it was denied him mainly because Digvijaya Singh has an inveterate aversion for him. Transfers and postings were reportedly made on Digvijaya Singh’s advice. Ministers loyal to Scindia started complaining that the officers did not listen to them. At the cabinet meeting a day after the celebrations of completion of six months of the Kamal Nath government in June last year, a minister owing allegiance to Scindia was said to have told Chief Minister Kamal Nath that they were not happy with his working. Kamal Nath stopped one of his followers from retaliating and avoided the situation getting ugly. He, however, could not restrain himself from telling the Scindia followers that he knew on whose behalf they were speaking. Later on, a couple of Scindia camp ministers claimed before a section of media that the Chief Minister was not listening to them but he would have to.

As Scindia continued to be “ignored’, some of his supporters in the Gwalior-Chambal region took to the streets, demanding their leader be appointed the MPCC chief failing which they threatened to quit the party. One of them, Anand Agrawal, even tried to immolate himself, near Gwalior Railway station. His supporters installed hoardings, demanding that the former Guna MP be made the chief of the Madhya Pradesh unit of the party. Such hoardings were installed at several places across Gwalior. The poster campaign triggered a political row in the State on the hoardings, the supporters asking Congress interim President Sonia Gandhi to appoint Scindia as party’s State unit chief without succumbing to any pressure.

Flashpoint was reached recently when it was made clear to Scindia that he would not be nominated for Rajya Sabha. At some stage it was whispered in political circles that a compromise had been reached, according to which Digvijaya Singh would be renominated for Rajya Sabha while second seat (which the Congress could have got) would be given to Deepak Saxena who had vacated the Assembly seat for Kamal Nath, while Scindia would be accommodated as PCC chief. Somewhere somehow this plan went awry – and “forced” Scindia to take the ultimate step of quitting the Congress.

The Swap is racy and makes you turn the pages to know what happens next

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The Swap is a bold story that grabbed the bull by the horn. The author chose to make a subject like spouse swapping central to the plot. Even though the subject might shock some and titillate others, the harsh reality of relationships and its complexities has been around for a while. And if some top honchos, cops, army men and celebrities are to be believed, the swap parties have been going on for a while now albeit within the safe confines of palatial homes, farmhouses and high security areas. Tight lipped Indian morality made it a taboo subject even for discussion. Well, it’s out in the open now.

But let’s not gasp over it or pass moral judgment because the author, like a deft neurologist or psychoanalyst, has dealt with the subject in the most humane way possible. Even when she describes the sex scenes they are erotic in the most surprising way rather than getting too descriptive or vulgar. That, for me, is the highlight of this work of fiction. Authors often fail miserably when describing scenes of passion. No wonder there’s an annual Bad Sex in Fiction Award.

Coming back to the novel, it is interesting to note that the subject which could have lend itself well to pulp fiction has bypassed such a huge market and instead tread on the path of what academics would call Modern Indian Writing in English Literature.

The comparison to literature as opposed to pulp fiction might seem too early but the writing has pathos as well as tragic flaw which the protagonist, much like in all work of great writing, either overcomes or falls victim to. There are flaws in the protagonist of The Swap as much as in the other characters, and she rises above them like a true hero. Or should we say shero.

The introduction of the little boy Suraj helps not just in keeping the narrative going by bringing in the element of innocence but in also showing the other, almost hidden, side of the lead protagonist. Suraj becomes her saviour as much as she becomes his.

Name of the book: The Swap

Author: Shuma Raha

Genre: Contemporary Romance

Publisher: Harper Collins Publishers

India Price: ₹299

Number of pages: 284

The novel is racy and makes you turn the pages to know what happens next. Divided into three segments: Dirty Air, Spring Fever, and  Heat And Dust, each segment of the novel delves deeper to justify the categorisation. The author captures every minute detail and nuance of the characters to give you an inside view of the plot as it unravels itself and sucks you in, making you an invisible witness to the going ons. It is a page turner that will keep you glued till the last page.

For a debut novel the author could not have chosen a better subject given the fragile nature of modern day relationships. The youth as well as their parents will equally enjoy this tale of love, lust, betrayal, revenge and loss. The author puts the cherry on top by sending a social message at the end without diluting from her plot even by a fraction. No wonder then that the novel has already been picked up for a web series and has also sold its audio rights even before most of us could lay our hands on a copy.

Coming from a former journalist the eye for detail and language skills are a given. But Shuma Raha spills it out like a boss. Her flow of words, vocabulary and language, grammar and syntax are far superior to many popular ‘authors’ and going by her work one can safely predict that it’s just a matter of time before the author becomes an international bestseller.

This is the author’s second book. Her first, The Love Song Of Maya K and other stories, was a collection of short stories that were equally memorable for her writing skills as well as choice of subject. The Swap manages to walk the tightrope without getting lurid or moralistic. Shuma delves into the mind of the characters and comes out without being preachy or, apologies in advance for using the expression, bitchy. She simply presents before us a reality that is known to some and unknown to many and she does not try to titillate nor prejudice the readers.

There are multiple layers within the main plot as well as the sub plots even though the author does not claim to have intentionally put them there. This makes the novel open to interpretation by the readers. So don’t let the name of the novel or the cover picture mislead you. There’s much more to it than meets the eye. Like they say, never judge a book by its covers. So grab a copy and find out for yourself what spouse swapping is all about and what surprises are in store for you.

NIFT design students to be given business orientation

Kolkata: India’s only government fashion institute National Institute of Fashion Technology (NIFT) has reworked its curriculum to produce not only designers, but also those with marketing and managerial skills and the spirit of enterprise.

Professor Raghuraman Jayaraman who is in charge of industry and alumni affairs disclosed this at Industry Connect 2020 which was held recently for industry representatives to interact with Nift teachers and administrators.

The meeting at the Salt Lake campus was told the first batch of post graduate students who were given business orientation as a value-addition to their talent for designing, will be ready for the job market this year.

NIFT Dean, Dr Vandana Narang, who was chief guest, NIFT Kolkata director Col Subroto Biswas and Dr Jayaraman were among those who led the discussions.

Dr Jayaraman said the NIFT in response to industry feedback about its students had discussed extensively with alumni representatives across the globe before making changes to the course plan.

With design incubators also in place, teachers and students are feeling excited that upcoming batches will have better opportunities and cope better in the changing dynamics of the industry.

Dr Saugata Banerjee who heads the Masters in Fashion Management department explained that although one expected graduates to come straight into the two-year course, most came with work experience in fashion or in another industry. These students are very clear about their aims and targets.

He said therefore the new masters curriculum has subjects of specialisation such as international business, marketing and retailing and entrepreneurship to choose from. Another feature is an inter-disciplinary minor (IDM) programme which allows student to opt for one subject from another department.

The institute also has a training of the trainers (TOT) programme to update the knowledge and skills of teachers in line with innovations in the industry and the marketplace, he said.

The interactive session heard Indian Leather Products Association representative Mr Gulati lamenting that NIFT students were not joining the leather industry and hoped some classroom projects will help develop interest in that sector.

Dr Narang responded that the leather industry should introspect why there was a lack of interest and shared her experiments in NIFT, New Delhi, which she said paid handsome dividends.

Tarun Mallik from the jute industry wanted NIFT to focus on creating entrepreneurs and not merely employees. Dr Jayaraman pointed out that 75% of the managerial positions in design industry are held by NIFTians.

Ananya Bhattacharya of Banglanatak dot com, a social enterprise working to foster inclusive and sustainable development using culture-based approaches, shared his experience of inviting NIFT students last year to work in the heritage sector.

“We feel in today’s world of design and culture, traditional crafts has a new opportunity. It was excellent that the students were urged to come up with design innovations. We shared some of the designs with our artists and around 20-30 of them may be further developed. It was a very pleasing experience for us,” said Mr Bhattacharya.

Newsletter from Northeast: Curfew withdrawn in Shillong, tension lingers

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Shillong: Communal clashes are not unknown to Shillong, the state capital of Meghalaya and the political hub of the north-east India  during the Raj. Recent clashes and sporadic violence is another chapter in otherwise elegant history of the Queen of the eastern hills.  For old timers here, it is reliving the horror and tension again and again.

A clash between the members of the Khasi Students’ Union (KSU) and non-tribals at Ichamati (under Shella community and rural development block in East Khasi Hills) on the Bangladesh border on February 28 this year killed a 35-year-old taxi driver, Lurshai Hynniewta. KSU was quick to claim that the deceased was a member of the organisation’s Sohra circle. Its leaders declared that they would drive away non-tribals from Ichamati if the government failed to act. It took less than 24 hours for the tension to spread to the urban pockets. The knee-jerk reaction of the government was to shut down mobile internet and impose curfew, first in the sensitive areas and subsequently extending it to other parts of Shillong. Ichamati and Sohra were also under curfew.

The first attack in the city was reported from Motphran, which is the epicentre of all unrest, on February 29. Between March 2-7, three attacks, including a fatal one, were reported in Shillong. Tight security cloaked Motphran. Bara Bazar, the wholesale market and a vital economic point, remained deserted. Fear was palpable in non-tribal localities. The law and order crisis in the city was meant to happen anytime. The embers were burning since the violence in Sikh-dominated Harijan Colony in May 2018 that had brought Shillong to a complete standstill. The city, a favorite destination of Bengalis in Kolkata and adventurers from far and wide, remained on the blacklist of tourists for months.

Different dynamic of anti-CAA protest in Northeast

The protests against Citizenship Amendment Act (CAA) since last December and the revival of the demand for inner line permit (ILP) for non-tribals helped in assembling the embers. Unlike the rest of India, anti-CAA protests have been spearheaded by the ‘son-of-the soil’ Hindus and Christian tribal communities in Assam and some other north-eastern states.  The Central government led by Hindu right BJP and most of the NE regional parties were on the same page on the National Register of Citizens (NRC) exercise in Assam that was aimed at detection, disenfranchisement and detention of purported illegal immigrants-settlers from Bangladesh.

However, the exclusion of more than 12 lakhs of Bengali-speaking Hindus and Muslim residents of the state as in addition to some local tribals as well as Nepali and Bihari  migrants from the mainland among the 19 lakhs people has opened another lid of the Pandora’s Box. A party of pan-Indian Hindu majoritarianism, BJP cannot afford to loose Bengali Hindu votes in Assam, particularly while trying to win neighboring Bengal in 2021. So, BJP has passed the CAA in parliament offering amnesty and citizenship to illegal immigrants of six faiths except Muslims from Bangladesh, Pakistan and Afghanistan to consolidate its Hindu base before launching the nationwide NRC to expand the Assam scenario to weed out  foreign ‘infiltrators’ read Muslims across the land. In contrast

But the party’s religious nationalism has inadvertently clashed with the Assamese linguistic nationalism which is aimed at mainly Bengalis irrespective of religions and other NE varieties of nativist concerns over loss tribal land and culture to outsiders. BJP has tried to assuage its NE allies by curbing the rights of would-be non-Muslim and regularized illegal immigrants to settle in notified tribal  autonomous areas in Assam and rest of the NE . Further, they won’t be allowed in tribal states like Arunachal Pradesh, Nagaland and Mizoram which are  close to China and Myanmar borders where inner-line permits are needed both for foreigners and mainland Indians.

However, the social-political alliance between the Hindu right and Christian tribals are still suffering a huge trouble in post-CAA days as NE parties and larger public opinion have refused to buy the Centre’s concessions. In Meghalaya which borders Bangladesh and was a strategic base for Bangladesh liberation war, tribal student bodies and parties now fear demographic deluge from across the border.They Assam-like NRC and extension of the ILP regime in the state. However, ethnic clashes have not been confined to Bengali Vs tribal groups.

The role of Conrad Samgma regime

The Ichamati incident, especially the retaliation by non-tribals, stoked the fire. In all this, the one who should be blamed is the state government. The initial dithering of the Conrad Sangma government in May 2018, less than three months after his NPP toppled the Congress coalition government in Meghalaya, allowed the Harijan Colony skirmishes to flare up. The new government was late to react. For the first time since the advent of smartphones, the citizens experienced mobile data shut down. Curfews, which had become history, once again reminded the city of the past trauma.

Between the government’s indecisiveness and action, the pressure groups in Khasi Hills gained enough audacity to flex their muscles after years of lull. Their voices got louder over the months to come. The tabling of the Citizenship Amendment Bill and its enactment gave them enough reason to scream to a crescendo. The anti-CAA slogans suddenly turned into full-fledged pro-ILP slogans as the year came to an end.

The government faltered again. It yielded to the pressure too fast and decided to pass a resolution in the state Assembly supporting implementation of ILP. Only months before the CAA episode, the state had amended the Meghalaya Residents’ Safety and Security Act, making it more stringent and smart. There were elaborate plans to digitise the screening of visitors and it could have been as efficient as, if not more than, ILP. But the government, a coalition of four parties and independents, could not convince the protesting groups and instead decided on the resolution.

Opposition silent

The Opposition was the silent devil. It went with the popular sentiments and supported the resolution. Not once did it demand an all-party meet with pressure groups for a rational discussion. It must be mentioned that the preceding government, led by Mukul Sangma, had kept the pressure groups at bay and muted their demand for ILP. Then what made the now opposition leader to change his mind?

While the ILP resolution is “under the Centre’s consideration”, there are no clear indications from the coalition government on the plan to introduce the user-friendly digitized scanning system. With Assam ruling out ILP, chances that Meghalaya will get it are bleak. Moreover, the subject remains debatable in this time of economic growth. But the government did not consider debates as a measure to pacify the anxiety of the locals. It only left the embers to burn instead of dousing the fire completely.

Both the ruling and the opposition in the state knew ILP would be a tough bargain for the state and yet they went ahead with the resolution. Did Conrad Sangma want to prove that his government was truly a friend of the tribals? Did he think that by passing a piece if paper would ensure peace in the long run? Did he not explain to the pressure groups about the cumbersome procedure before ILP got Centre’s nod? Or was he buying time that he did not utilise to take a concrete decision? The case is not as curious as it is complex and there is no effort to untie the knots.

Vigilante rule spreading

In the past, the government had shown laxity in taming the pressure group members who were playing the authority and checking trade licences of non-tribals. The government’s lack of confidence, piecemeal efforts, half- hearted talks after every clash and absence of a time frame are only pushing the state towards a prolonged crisis. There are other crises too, like the Assam border tension, which the government has to sort out but instead it is indulging in festivals.

Meanwhile, the curfew is has been withdrawn completely and mobile net restored. The dizzying crowd is back in Bara Bazar. Also, the board examinations have come as a relief. But fear lingers. A sense of insecurity prevails among non-tribals. A sense of anger still burns among a section of the locals. Uncertainty looms on the near and remote future of the state. And the government remains unfazed.

आदिवासी समाज के आंखों का खुलना ज़रूरी है

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[dropcap]य[/dropcap]ह दो संस्कृतियों की लंबी लड़ाई है। एक संस्कृति जो पूरे इतिहास में मानवता के खिला़फ रही है, प्रकृति के खिला़फ रही है, आदिवासियों का संघर्ष उसी संस्कृति से है। मौजूदा CAA-NRC-NPR के संघर्ष के दौरान भी संस्कृतियों का यह संघर्ष काम कर रहा है। इस दौरान देखना चाहिए कि आदमी जब कपड़ों से ही पहचाना जा रहा है तब शेष मनुष्य जो कपड़े पहनते हैं, क्या उनके कपड़ों की भी पहचान नहीं की जाएगी? इस पूरे संघर्ष में आदिवासियों को बाकियों के साथ खड़े होने से अलग रखने की कोशिश होती रही। और दूसरी ओर यह भी घोषणा कर दी गई कि वे हिन्दू हैं। इसलिए उन्हें सवाल नहीं करना चाहिए। ये कानून उनके हित में हैं। और पूरे संघर्ष को हिन्दू-मुस्लिम संघर्ष में बदल दिया गया।

सवाल तो यह उठता है कि आदिवासी हिन्दू कैसे हैं? इसे सिर्फ़ भारत ही नहीं पूरी दुनिया के संदर्भ में समझना चाहिए।

इस देश में लगभग 12 करोड़ आदिवासी हैं। उन्हें आदिवासी कहे जाने, माने जाने और उनका हक उन्हें दिए जाने से उसी संस्कृति ने लगातार इंकार किया है, जो उन्हें अपना हिस्सा बताती है। और उसी संस्कृति के खिला़फ आदिवासी, अनवरत एक लड़ाई लड़ रहे हैं। वे ठीक वैसी ही लड़ाई लड़ रहे हैं, जैसी लड़ाई ब्राज़ील में अमेज़न के नेटिव आदिवासी लड़ रहे हैं। जैसे दुनिया के बाकी हिस्सों के आदिवासियों ने लड़ा है और आज भी लड़ रहे हैं।

भारत के आदिवासियों की संस्कृति दुनिया के बाकी देशों के आदिवासियों से क्यों मिलती हैं? अगर वे हिन्दू हैं तब दुनिया के बाकी देशों के आदिवासियों पर भी इस धर्म को अपना दावा ठोकना चाहिए। पर उनकी संस्कृति उन आदिवासियों की संस्कृति से मेल नहीं खाती। इसके उलट उन अमेरिकियों, उन आस्ट्रेलियाई और उन लोगों की संस्कृति से मेल खाती है जिन्होंने वहां के लाखों लोगों की हत्याएं की हैं, वहां के मूल लोगों की ज़मीन छीनी हैं, उनका धर्म बदल दिया है, नए तरीके से इतिहास लिख दिया है। और उनका यह प्रयास आज भी जारी है। एक संस्कृति जो जबरन अपना धर्म, अपनी जीवन शैली उनपर थोपना चाहती है, उसी संस्कृति के खिला़फ वे लड़ रहे हैं। उसी संस्कृति के खिला़फ भारत के आदिवासी भी लड़ रहे हैं।

प्रकृति से जुड़े आदिवासी जब भी लड़े हैं, चाहे वे दुनिया के किसी भी कोने में हों, किसी भी जंगल में हों, किसी भी पहाड़ पर हों, उन्होंने सबके हिस्से की हवा, पानी, धरती पर विविधता के बचे रहने की लड़ाई भी अनायास लड़ी है। वे धरती को जंगल की तरह देखना चाहते हैं, जहां हर फूल, हर पेड़, हर चीज़ अपनी अलग पहचान के साथ, प्रकृति की व्यापकता का हिस्सा बनी रहे। वे समुद्र सा समाज होना नहीं चाहते, जहां नदियों की पहचान ख़त्म हो जाती है, जहां सभ्यताएं जन्म नहीं ले पाती, जहां नदी, लोगों की प्यास बुझाने और उनको जीवन देने की ताक़त खो देती है।

अमेरिका, ऑस्ट्रेलिया और बाकी देशों की तथाकथित मुख्य धारा की संस्कृति का रक्तरंजित इतिहास लगभग चार सौ साल पुराना है इसलिए इतिहास ताज़ा है। उन्हें स्वीकारना पड़ता है कि उनका इतिहास मूल लोगों की हत्या से रक्त रंजीत है। इसलिए “लैंड एक्नॉलेजमेंट” जैसे पहल वहां मौजूद हैं। भारत में वही इतिहास ज्यादा पुराना है इसलिए पूरा इतिहास ही अपने हिसाब से रच दिया गया है। मूल संस्कृति से चीजें उठाकर शास्त्र गढ़ दिए गए हैं। लेकिन जिंदा इतिहास, जो शास्त्रों और किताबों के बाहर है, जो अभी भी सांस ले रहा है, वह उस सदी से इस सदी तक किताब से बाहर जीवित है। उसके सवाल आज भी जीवित हैं और लोग उन सवालों के साथ लड़ रहे हैं।

गौर करने वाली बात यह भी है कि तथाकथित सभ्य समाज की संस्कृति ने लोक जीवन की संस्कृतियों से देवी, देवता, कुछ अच्छी बातें चुराकर शास्त्र तो गढ़ लिए लेकिन उनकी मूल जीवन शैली लूटने की, बेईमानी की, दगाबाजी की कभी गई नहीं।

यह भी समझना चाहिए कि किसी एक धर्म की स्थापना का संघर्ष हमेशा मनुष्य और मानवता के खिला़फ ही रहा है क्योंकि धर्म, मनुष्य होने से रोकता है। वह मनुष्य होने का नाटक करना सिखाता है। इतिहास में संगठित धर्मों ने कपड़ों और पहचान के लिए मनुष्यों की हत्या की है। यह जब भी शुरू होगा, जिस भी देश में भी शुरू होगा, हर बार मनुष्यों की हत्या से ही शुरू होगा।

प्रकृति से जुड़े आदिवासी जब भी लड़े हैं, चाहे वे दुनिया के किसी भी कोने में हों, किसी भी जंगल में हों, किसी भी पहाड़ पर हों, उन्होंने सबके हिस्से की हवा, पानी, धरती पर विविधता के बचे रहने की लड़ाई भी अनायास लड़ी है। वे धरती को जंगल की तरह देखना चाहते हैं, जहां हर फूल, हर पेड़, हर चीज़ अपनी अलग पहचान के साथ, प्रकृति की व्यापकता का हिस्सा बनी रहे। वे समुद्र सा समाज होना नहीं चाहते, जहां नदियों की पहचान ख़त्म हो जाती है, जहां सभ्यताएं जन्म नहीं ले पाती, जहां नदी, लोगों की प्यास बुझाने और उनको जीवन देने की ताक़त खो देती है।

आज़ादी के बाद भी इस देश में आदिवासी इलाकों को विश्वविद्यालय के बदले पागलखाने मिले। उन्हें संग्रहालय दिए जाएंगे, बिरसा मुंडा की विशाल प्रतिमा दी जाएगी, विश्वविद्यालय नहीं दिए जाएंगे। विकास के नाम पर जहां भी उनकी आबादी उठाकर फेंक दी गई हैं, वे पुराने डिटेंशन सेंटर की तरह हैं। अब देश के कई आदिवासी हिस्सों में जब नए तरीके के डिटेंशन सेंटर की तैयारियां हो रहीं, तब CAA-NRC-NPR को लेकर आदिवासी इलाकों की आंखें खुल रही हैं। देर से ही सही, पर आपकी आंखों का खुलना जरूरी है…

Delhi mayhem pointed to the absence of ideo-political initiatives for unity among Hindu and Muslim toilers

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Community Control-freak

Palestinian thinker Edward Said, the author of the seminal book, Orientalism has exposed the European colonial-era construct of the Orient or the East, the great historical Other of the West by flattening the former’s internal diversity and dynamism across time and space. He has also warned against the hegemony of social-political authorities in Eastern countries in homogenizing their communities by determining the meanings of religio-cultural markers as barriers between neighbors. In his later book, Notes from Exile, he has spoken against these native control-freaks including religious leaders who claim to be the spokesmen for their communities. Many of them fought against colonial modernity but with an eye to the past and often had played in the hands of colonial masters. Fatima Mernissi and many other Arab-Iranian feminists also had strongly contested the claims of the conservatives to speak for entire community, particularly, the women while insisting on lesser-known Islamic tradition of women’s role in public life.

Indian subcontinent is one of the worst examples where both Hindu and Muslim separatists and revivalists were instrumental in implementing the divide and rule policies of the Raj that finally led to the Partition. The legacy has direct bearing on our present predicaments.

 Secularism/ Multiculturism

In the European secular and Left discourses, debates between the exponents of French Republican idea of laïcité or strict segregation of state and public spheres from religious beliefs since the Revolution and the supporters of British/ American/Canadian multiculturalism were dominant in public sphere before the resurgence of the Islamophobic far right. The multiculturist milieu swings between assimilation and acculturation as the minority ethno-religious groups are expected to conform to majority culture in public life in the first process and retain its separate identity while adopting some aspects of the majority in the latter.

Secularism as a state policy of free but divided India was highly contested during the freedom struggle and somehow our forefathers had settled somewhere between Gandhian idea of the Sarva Dharma Sambhav and Nehruvian strict separation of the State and religions despite the clamor of Hindu supremacists inside and outside the Congress. But it was far from being a settled fact in our body polity and society. Short-term political opportunism of the Congress and regional parties which courted the socio-religious obscurantist forces has only undermined the secular principle.

Moreover, the internal as well as external geo-political dynamisms have allowed the resurgence of competitive communalisms and fundamentalisms across the three nation-states of the subcontinent and the larger south-east Asia. Hindu, Islamic and Buddhist majoritarians have got a huge shot in their arm by exploiting each other’s murderous campaigns in their countries. All these forces have been engaged in communal polarization by triggering riots, mass murders and forcible displacement aimed at long-term ethno-religious cleansing of the minorities in their respective countries in the name of Ram, Rahim and Buddha.

 Syncretism Vs separateness

Given this scenario, I will not go by the usual secular Vs religious binary but will try to find a solution depending upon our past syncretism traditions as well as present political imagination about reclaiming the legacies of the freedom struggle. The assertion of Muslim identity and its markers is an imperative to reclaim the constitutional rights of religious and other freedoms as well as equality before law and socio-political and economic justice as enshrined in the Preamble. But it should not be practiced as an act of exclusive separateness of Muslim League era or a dictate from the above but an integral part of our civilizational plurality.

Moreover, shared faith of Hindu-Muslim-Sikh-Isai, mainly at the subaltern level, must be harnessed as our cultural resources for the current struggle against divisive forces.

 Reclaiming Ram

Fundamentalists of all hues and self-appointed defenders of the faiths have detested this sub-continental treasure trove down the history. We have allowed it at our own peril. Considering the current context, we should no more allow Hindutva forces to monopolize the myths of Rama and Krishna et al. We should reclaim the earlier social greetings like ‘Ram Ram’ among others, that noted the rustic cordiality etc in contrast to the RSS war cry of ‘Jai Sri Ram’ that turned the plural versions of the godly King’s story into a tale of a revengeful warrior god.

Subversion of dominant versions of myths is an essential political strategy and tool for ideological battle as Rosa Luxemburg and latter-day Latin American Liberation theologists had argued over the meaning of Christ in their times. Even a similar strain was heard around Muhammad in Cairo slums during as late as first gulf war. Our homegrown Lefts must come out of their cocoons. Joint struggle on economic issues are crucial but the latest Delhi mayhem pointed to the absence of ideo-political moves for unity among Hindu and Muslim toilers.

Nilanjan Dutta, who was a co-panelist of Renna and Farzana at the festival had cited a powerful poetry from radical student leader and Telegu poet NK Rama Rao who is no more with us. The poetry was a riposte to the ABVP, the RSS student wing. The saffron brigade had raised the slogan—Lal Gulami Choro, Bolo Vande Mataram. Rao’s piece was titled—Lal Bono, Gulami Choro, Bolo Vande Mataram. As the current struggle has been reclaiming the spirit of freedom struggle pertaining to national anthem and national song as well as the national tricolor despite earlier controversies over them, let us dig up for more culturally inclusive but linguistically diverse idioms and symbols for inter-community affinities to fight against the fascists.

বৈপরীত্য এবং ভারসাম্য থাপ্পাডকে গভীরতা এবং আবেগের সারাংশ না হারিয়ে একটি সুনিপুণ শিল্প করে তোলে

নেত্রা জয়সিং যখন একজন অল্পবয়সী পুরুষের সাথে গোপন সম্পর্কে লিপ্ত হন, তখন নৈতিকভাবে সমালোচকরা ভ্রু তুলেন। যদিও চরিত্রটি ধীরে ধীরে তার ক্রিয়াকলাপকে ন্যায্যতা দেয় এবং টমাস হার্ডির ট্র্যাজিক নায়িকার মতো দর্শককে বিশ্বাস করে, ইউস্টেসিয়া ভিয়ে যিনি বিশ্বস্ততার জন্য নয়, প্রেমের জন্য বিশ্বস্ততায় বিশ্বাস করেছিলেন।

আমাকে যখন জিজ্ঞেস করা হলো- থাপ্পড কেমন ছিল? আমি কেবল বলতে পারি যে এটি গভীর। এটি একজন মহিলাকে নাড়া দেয়, তাকে কাঁদায় এবং তাকে তার সিদ্ধান্ত পুনর্বিবেচনা করে। আমার পাশের বন্ধু আমার কানে ফিসফিস করে বলল, ‘আমার যখনই বিয়ে করার ইচ্ছে হবে আমি এই সিনেমাটা দেখব।’

থাপ্পড দেখে আমি আমার চারপাশে সমস্ত বয়সের এবং সমস্ত সামাজিক স্তরের মহিলাদের অস্বীকৃত ত্যাগের প্রতি প্রতিফলিত করেছি। নিখুঁত গৃহবধূ অমৃতার চরিত্রটি আকর্ষণীয়ভাবে বাস্তব। আধুনিক গৃহিণী নিজেই সংসার সামলাতে এবং তার স্বামীর বাবা-মায়ের যত্ন নেওয়ার জন্য আমাকে আমার চারপাশে প্রশ্নবিদ্ধ করে তোলে।

আধুনিক গৃহবধূর এই ইমেজ কে তৈরি করেছেন? একজন মার্কসবাদী নারীবাদী এটাকে তার অবৈতনিক কাজের জন্য নারীর প্রতি অর্থনৈতিক অবিচার হিসেবে দেখবেন, যা বাস্তবে অসত্য কারণ শ্রমের বিভাজন রয়েছে; পুরুষ রুটি উপার্জন করে এবং স্ত্রীকে তার গৃহশ্রমের জন্য রক্ষণাবেক্ষণ করে। উল্লেখ্য, আধুনিক গৃহিণীও একজন দাসীর আকৃতিতে মানানসই হতে পারে যার সাথে একজন মানুষের প্রাপ্য সম্মানের সাথে আচরণ করা হয় (একটি শালীন পরিবারে) এবং তাকে বাধ্যতামূলক দায়িত্ব পালন করা হয়। যে কথাটি করা হচ্ছে তা এই নয় যে একজন দাসী বা স্ত্রীর সাথে কীভাবে আচরণ করা উচিত তবে উভয়ের কর্তব্য কি একই? মহিলা এমন একটি সংকটে ভুগছেন যেখানে তিনি তার ব্যক্তিত্ব হারিয়ে ফেলেন, যেখানে তার স্বপ্নগুলি তার স্বামীর সাথে একত্রিত হয় এবং তার জীবনকে তার পুরুষের জন্য উৎসর্গ করে এবং প্রায়শই কোন অভিযোগ ছাড়াই পছন্দ করে।

আমি অনেক মহিলার সাথে দেখা করেছি যাদের জন্য একটি সুখী জীবনের ধারণাটি স্ত্রী এবং পুত্রবধূ হওয়া এবং সেই ভূমিকাটি নিখুঁত করা জড়িত। যদিও উগ্র নারীবাদীরা তর্ক করবে এবং এই দায়িত্ব থেকে মুক্তির উপর জোর দেবে যা কার্যত এবং এমনকি আদর্শভাবে ভারতীয় সমাজের জন্য অনুপযুক্ত। একজন নারী যেমন কন্যা বা বোন হওয়া বন্ধ করতে পারে না, তেমনি সে নিজেকে স্ত্রী বা মা হওয়া থেকে মুক্ত করতে পারে না। তবুও কি একজন মেয়েকে পূর্ণকালীন কন্যা হওয়ার জন্য তার ক্যারিয়ার ছেড়ে দিতে হবে?

থাপ্পাড যা করে তা চতুর, এটি চরিত্রগুলির ভারসাম্য বজায় রাখে। একদিকে যদি বিক্রমের মতো উচ্চাভিলাষী গরম মাথার মানুষ থাকে, অন্যদিকে অমৃতার বাবার মতো আরেকজন থাকে। যদিও সিনেমাটি দুটি উত্তেজনাপূর্ণ সম্পর্ক এবং মুক্তির মধ্যে নিজেকে আবিষ্কারের মাধ্যমে শেষ হয়, এটি অমৃতার বাবা-মা এবং স্বাতীর সাথে তার ভাইয়ের অন্য দুটি সম্পর্কের আলগা প্রান্তের আঁটসাঁটকেও তুলে ধরে। সম্পর্কের উপর ফোকাস করা, এটি একক মাকে অবহেলা করে না যিনি একজন প্রেমময় এবং বিস্ময়কর স্বামী হারান এবং একা একা সান্ত্বনা খুঁজে পান, তার স্বাধীন জীবনযাপন করে। এর বিপরীতে, শিবানী রয়েছে, ঘরের সাহায্যকারী যে রুটি উপার্জন করে এবং মাতাল স্বামীর দ্বারা মারধর করে।

একইভাবে একজন আধুনিক গৃহবধূর এই ধারণা যিনি শিক্ষিত এবং চাকরির জন্য যোগ্য কিন্তু একজন গৃহিনী হতে বেছে নেন সিনেমা এবং টেলিভিশনের বহু বছর থেকে যেখানে ‘আদর্শ বাহু’ ধারণাটি গড়ে উঠেছে এবং একজন পুরুষ পিতৃপুরুষের প্রতি ভালোবাসা লালন করা হয়েছে। একটি পাদদেশে উন্নীত। ‘পতি পরমেশ্বর’ ধারণা এবং মানুষ হওয়ার গুণে মানুষকে সমস্ত ভুলের জন্য ক্ষমা করা কখনও কখনও খুব পরিমার্জিত রূপ ধারণ করে এবং চলচ্চিত্রে এটিকে চ্যালেঞ্জ করা হয় এবং ভেঙে দেওয়া হয়। বিবাহের প্রতিষ্ঠানের অমিল এবং শ্রমের যৌন বিভাজন হল থিম যা সূক্ষ্মভাবে চলচ্চিত্রের নীচে চলে। একজন মহিলার তার নিজের জন্য অনুসন্ধান অনুপস্থিত।

অনুভব সিনহার থাপ্পড আমাকে নোহ বাউম্বাচের বিবাহের গল্পের কথা মনে করিয়ে দিয়েছে যেটিতে অভিনয় করেছেন স্কারলেট জোহানসন যিনি নিজেকে একইভাবে বিবাহে স্বামীর দ্বারা ছাপিয়েছেন, কিন্তু ভারতীয় চলচ্চিত্রের বিপরীতে, এটি উপলব্ধি করার জন্য তার একটি চড় মারার প্রয়োজন ছিল না।

একটি খুব শক্তিশালী বার্তা যা দর্শকদের মুখে একটি চড় হিসাবে বেরিয়ে আসে তা হল যে একজন মহিলার বুঝতে হবে যে তার সম্পর্কের মধ্যে অন্তর্নিহিত কিছু ভুল আছে। অমৃতা এবং বিক্রমের মধ্যে সম্পর্ক ঠিক ততটাই মসৃণভাবে কাজ করত যদি তিনি অমৃতাকে উত্তপ্ত পরিস্থিতিতে না পেতেন। আপাত বার্তার পাশাপাশি, এটি লিঙ্গের ভূমিকাকেও ব্যঙ্গ করে।

থাপ্পড যা করে তা চতুর, এটি চরিত্রগুলির ভারসাম্য বজায় রাখে। একদিকে যদি বিক্রমের মতো উচ্চাভিলাষী গরম মাথার মানুষ থাকে, অন্যদিকে অমৃতার বাবার মতো আরেকজন থাকে। যদিও সিনেমাটি দুটি উত্তেজনাপূর্ণ সম্পর্ক এবং মুক্তির মধ্যে নিজেকে আবিষ্কারের মাধ্যমে শেষ হয়, তবে এটি অমৃতার বাবা-মা এবং স্বাতীর সাথে তার ভাইয়ের অন্য দুটি সম্পর্কের আলগা পরিণতির নিবিড়তাকেও তুলে ধরে। সম্পর্কের উপর ফোকাস করা, এটি একক মাকে অবহেলা করে না যিনি একজন প্রেমময় এবং বিস্ময়কর স্বামী হারান এবং একা একা সান্ত্বনা খুঁজে পান, তার স্বাধীন জীবনযাপন করে। এর বিপরীতে, শিবানী রয়েছে, ঘরের সাহায্যকারী যে রুটি উপার্জন করে এবং মাতাল স্বামীর দ্বারা মারধর করে।

একটি তাজা এবং মর্মস্পর্শী ফিল্ম যা শয়তানি বা মহিমান্বিত করে না, একজন মিয়োজিনিস্ট বা নারীবাদীর ব্যঙ্গচিত্রের চেয়ে বাস্তব জীবনের চরিত্রগুলিকে উপস্থাপন করে। এটি একজন পুরুষকে আত্মদর্শন করে যেখানে সে একটি সম্পর্কের ক্ষেত্রে ভুল এবং একজন মহিলা প্রতিফলিত করে যেখানে সে ভুলের অনুমতি দেয়। বৈসাদৃশ্য এবং ভারসাম্য এই ফিল্মটিকে গভীরতা এবং আবেগের সারাংশ না হারিয়ে একটি সুনিপুণ শিল্প করে তোলে।

The contrast and balance make Thappad a well crafted art without losing the profundity and emotional essence

When Netra Jaisingh indulges in a clandestine affair with a younger man, the morally critical audience raises an eyebrow. Though the character gradually justifies its actions and convinces the viewer much like Thomas Hardy’s tragic heroine, Eustacia Vye who believed in fidelity for love and not for fidelity’s sake.

When I was asked- how was Thappad? I could only say that it is profound. It moves a woman, makes her weep and makes her rethink her decisions. My friend beside me whispered in my ears, ‘I will watch this movie whenever I feel like getting married.’

Watching Thappad made me reflect on the unacknowledged sacrifices of women around me of all age groups and all social stratus. The character of Amrita, the perfect housewife, is interestingly real. The modern housewife herself choosing to manage the household and take care of her husband’s parents made me question norms around me.

Who created this image of the modern housewife? A Marxist feminist would view this as an economic injustice to the woman for her unpaid work, which is in practice untrue for there is a division of labor; the man earns the bread and maintains the wife for her domestic labor. On taking note the modern housewife can also fit in the shape of a maid who is treated with respect that a human deserves (in a decent household) and is coerced to complete duties. The point being made is not about how a maid or a wife must be treated but are the duties of both same? The woman suffers from a crisis where she loses her individuality, where her dreams are aligned with her husband’s and devotes her life to the cause of her man’s, and often by choice with no complaints.

I have met many women for whom the idea of a happy life involves being a wife and a daughter-in-law and perfecting that role. Though radical feminists will argue and stress on liberation from these duties which practically and even ideally is unsuited for an Indian society. Just as a woman cannot cease being a daughter or a sister, similarly she cannot liberate herself from being a wife or a mother. Yet does a girl need to give up on her career to become a full time daughter?

What Thappad does is clever, it balances the characters. If on one hand there is an ambitious hot headed man like Vikram, on the other hand there is another man like Amrita’s father. Though the movie ends with two strained relationships and discovery of the self in liberation, it also highlights the tightening of loose ends in two other relationships, Amrita’s parents and her brother’s with Swati. Focusing on relationships, it does not neglect the single mother who suffers the loss of a loving and wonderful husband and finds solace alone, making her independent living. In sharp contrast, there is Shivani, the house help who earns the bread and gets beaten up by the drunkard husband.

Similarly this concept of a modern housewife who is educated and eligible for a job but chooses to become a housewife has stemmed from years of cinema and television where the concept of the ‘adarsh bahu’ developed and the love of a male patriarch cherished while he is elevated to a pedestal. The concept of ‘pati parmeshwar’ and excusing the man for all mistakes on the virtue of his being a man sometimes takes very refined forms and the same is challenged and shattered in the film. The discrepancies in the institution of marriage and sexual division of labor are themes that subtly run underneath the film. A woman’s quest for her own self is absent.

Anubhav Sinha’s Thappad reminded me of Noah Baumbach’s  Marriage Story that stars Scarlet Johansson who finds herself similarly overshadowed by the husband in the marriage, but unlike the Indian film, she did not need a slap to realize that.

A very strong message that comes out as a slap on the audience’s face is that a woman needs a slap to realize that there is something inherently wrong in her relationship. The relationship between Amrita and Vikram would have worked just as smoothly had he not found Amrita in a hot situation. Besides the apparent message, it also satirizes gender roles implicitly.

What Thappad does is clever, it balances the characters. If on one hand there is an ambitious hot headed man like Vikram, on the other hand there is another man like Amrita’s father. Though the movie ends with two strained relationships and discovery of the self in liberation, it also highlights the tightening of loose ends in two other relationships, Amrita’s parents and her brother’s with Swati. Focusing on relationships, it does not neglect the single mother who suffers the loss of a loving and wonderful husband and finds solace alone, making her independent living. In sharp contrast, there is Shivani, the house help who earns the bread and gets beaten up by the drunkard husband.

A fresh and poignant film that neither demonizes nor glorifies, presents real life characters than caricatures of a misogynist or a feminist. It makes a man introspect where he is wrong in a relationship and a woman reflect where she allows the wrongs. The contrast and balance make this film a well crafted art without losing the profundity and emotional essence.

क्यों एनपीआर से झारखंड की बड़ी आबादी के लिए संकट खड़ा हो जाएगा?

राँची: केंद्र की भारतीय जनता पार्टी की सरकार पहली अप्रैल से नेशनल पॉप्युलेशन रजिस्टर (एनपीआर) की कार्रवाई शुरू करने जा रही है। जनगणना के साथ में कराये जा रहे इस कार्य के बारे में देश के सामाजिक कार्यकर्त्ताओं का ये मानना है कि एनपीआर, नेशनल रजिस्टर ऑफ सिटीजेन्स (एनआरसी) का पहला स्टेप है। एनआरसी, डॉक्युमेंट्स के आधार पे ये तय करेगा कि कौन भारत का नागरिक है और कौन नहीं। ऐसा असम में भी हुआ पिछले साल।

पर झारखंड, देश में एक ऐसा राज्य है, जहां अगर एनपीआर या एनआरसी होता है तो यहाँ आधी से ज़्यादा आबादी न अपनी या परिवार की सही जानकारी दे पाएंगे न सही कागज़ (डॉकयुमेंट) दिखा पाएंगे।

भारत के सबसे नवीन राज्यों में से एक, इसकी उत्पत्ति साल 2000 में हुई और ये अभी भी कई महत्वपूर्ण मापदंडो में पिछड़ा हुआ है और अगर कोई भी प्रक्रिया इन सभी मापदंडों के आधार पे किया जाएगा तो उस कार्य से झारखंडवासियों को सीधा नुकसान होगा।

शिक्षा की स्थिति

झारखंड की कुल सवा तीन सौ करोड़ की आबादी में साक्षरता केवल 67.63 प्रतिशत है, वहीं देश की 74.04- लगभग 7 प्रतिशत कम।

इसमें भी आदिवसियों जिनकी जनसंख्या 28 प्रतिशत है, उनकी साक्षरता दर मात्र 57.13 है।

दलित कम्यूनिटी (अनुसूचित जाति) में साक्षरता तो आदिवासियों से भी कम 40 प्रतिशत के आसपास है।

ग़रीबी रेखा से नीचे की आबादी

नीति आयोग के आंकड़ो के अनुसार, झारखंड की 37 प्रतिशत आबादी ग़रीबी रेखा से नीचे जीवन जी रहे हैं। आदिवासियों और दलितो में ये 49 और 40.4 प्रतिशत क्रमशः हैं। और पिछड़ी जाति के 36.6 प्रतिशत लोग ग़रीबी रेखा से नीचे रहते हैं झारखंड में।

झारखंड एनपीआर एनआरसी सीएए आदिवासी गरीब
5 मार्च को एनपीआर पर रोक की माँग को लेकर राँची की सभा में शामिल लोग

भूमिहीनों की संख्या

झारखंड के जंगलों, पहाड़ों और पठारों पे रहने वाली बड़ी संख्या उन लोगों की है जो भूमिहीन हैं। आदिवासी समाज जहां भी रहता है वो  पूरी दुनिया में मूलनिवासी (indigenous) के तौर पे  देखा जाता हैं। पर वहीं सच्चाई ये भी है कि उनके पास कोई कागज़ नहीं होता।

झारखंड में 32 प्रकार की जनजातियाँ पायी जाती हैं और इनमें कई ऐसे हैं जो विलुप्त हो रहे हैं जैसे बिरहोर। इनके पास न अपनी ज़मीन होती है न ये अपनी बात को नए लोगों के सामने ठीक से रख पाते हैं।

झारखंड में जिन-जिन आदिवासी इलाकों में पत्थलगड़ी हुई हैं वहाँ तो ये भी मुश्किल है कि अभी के माहौल में कोई सरकारी अधिकारी जा पाये।

40 लाख राशन कार्ड रद्द हो चुके हैं

रघुबर दास की पिछली सरकार ने राशन कार्ड को आधार से जोड़ने की कोशिश की तो 40 लाख राशन कार्ड रद्द हो गए और कई मौत भूख से इसलिए हो गयी कि उन्हें राशन नहीं मिल पाया।

अभी भी बड़ी संख्या में ऐसे लोग हैं जिनको पेंशन की योजना का लाभ नहीं मिल पा रहा क्योंकि वो लोग अपने बैंक अकाउंट से आधार नहीं जोड़ पाये या दूसरी कागज़ी प्रक्रिया नहीं करवा पाये हैं।

झारखंड के कई शहरों सहित देश के कई हिस्सो में एनपीआर-एनआरसी और नागरिकता संशोधन कानून (सीएए) को लेकर पिछले तीन महीनों से  बड़ा विरोध प्रदर्शन भी हो रहा है। कई राज्यों ने अपने यहाँ एनपीआर को ख़ारिज भी कर दिया है, जैसे– केरल और पश्चिम बंगाल और कई राज्य सरकार (जैसे छत्तीसगढ़, पंजाब, केरल, राजस्थान और पश्चिम बंगाल) NRC का विरोध विधानसभा में प्रस्ताव पारित कर कर चुके हैं।

मार्च 5 को राँची में भी कई सामाजिक संगठनों ने झारखंड जनाधिकार महासभा (कई सामाजिक संगठनों का समूह) के अगुवाई में एनपीआर को ख़ारिज करने की माँग की। इस माँग को लेकर पूरे झारखंड से लोग राज भवन के सामने जमा हुए और इसमें पूर्व आईएएस अधिकारी गोपीनाथ कानन, जामिया मिलिया विश्वविद्यालय के स्टूडेंट लीडर अमीर अज़ीज़, माले विधायक विनोद सिंह, सामाजिक कार्यकर्ता ज्यां द्रेज़ भी शामिल हुये।

सभा से मुख्यमंत्री हेमंत सोरेन को एक ज्ञापन भी दिया गया। बाद में कानन, विनोद, द्रेज़ और एआईपीएफ़ नेता नदीम खान मुख्यमंत्री से भी मिले और अपनी माँग को दोहराया।

“एनपीआर और एनआरसी पूरी तरह से ग़रीब, आदिवासी और दलित विरोधी है। झारखंड जैसे राज्य में जहां ग़रीबी और अज्ञानता ज्यादा है, वहाँ एनपीआर से जुड़े सवालों को न तो लोग ठीक से उत्तर दे पाएंगे न बाद में उसे साबित करने के लिए कागज़ दिखा पाएंगे। इसलिए हमलोगों ने मुख्यमंत्री को कहा है कि वो जनगणना का काम होने दें पर एनपीआर के खिलाफ विधान सभा में प्रस्ताव जल्द लाये,” माले विधायक ने ईन्यूज़रूम को बताया।

Yes Bank Crisis: When can we say ‘Yes’ to a normal life again?

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When I left my home in the morning, for my office, on March 5, my mother asked me to withdraw some money from Yes Bank to meet daily household expenses of March. I nodded and started my day. It was just another busy day at office, and never did I imagine that by sunset we would face a fatal blow, which would make our life very difficult for a long unpredictable time.

At 5 pm I came out of the office building and went to the nearest ATM inside our office campus. I wanted to withdraw Rs.15000. I Inserted the debit card of Yes Bank and followed the instructions on screen. To my utter surprise, the transaction was declined with a message ‘you exceeded your limit’. I was not much disturbed, something must be wrong with this ATM, I thought. I inserted the card again this time to check my account balance, again an error message flashed, ‘Account details not available’. I felt uneasy yet convinced that the problem was with that ATM machine. On my way to home, I stopped my car at another ATM and tried to withdraw money but no luck. In the era of cashless economy, I am overtly dependent on debit, credit cards. Therefore, I carry very little cash.

When demonetisation happened, I had big problem of accessing cash. That memory came back to mind and I probably started panicking unknowingly. When second withdrawal attempt failed, I became nervous and tried to access my account through mobile banking application of Yes Bank. I froze to see that after log in no information displayed under ‘My account’. By then I was tensed, I took out my laptop and tried the net banking of Yes Bank. Alas no luck again. ‘This is creepy’, I thought but as there was nothing more to do then, I started browsing through social media, my favourite hobby on go. The blow was waiting for me right there in SM. In Twitter the breaking news made me feel numb in shock. RBI imposed a moratorium on Yes Bank. Depositors could withdraw only Rs.50,000 till April 3, 2020. I couldn’t believe it, I read that report, I hurriedly searched for more reports and read all. Indeed, Yes Bank collapsed, leaving us in great distress.

We are customers of yes bank for almost five years. My father opened the account because the bank offered 6% interest in savings account and the service was good. When my father passed away, I and my mother started operating the account jointly. We never had any doubt about the bank. To be frank, like many common people, we are not so well informed about ups and downs in banking sector, in other words we do not read business news regularly. We are small customers and Yes Bank is a big bank with pan India presence. We have never ever imagined that the bank would collapse like this. When PMC banks in Maharashtra collapsed, we thought it could happen to PMC banks only, big private bank like Yes Bank can never face such a situation. We sympathised with harassed customers of PMC banks but never really felt their pain. Yesterday while facing the same crisis, I realised their challenges fully.

When I reached home, I thought my mother was waiting for money. It took me a while to decide how to share this terrible information with her. She was looking fragile and anxious. I did not have to tell much; she already watched the news. It was a chilling feeling, our primary savings are now locked in Yes Bank and we do not know when we can access the money, if at all! After a while Ma muttered our common concern- Ki hobe ebar’ (What will happen now?). ‘I don’t know, but surely government will do something’ was my only response. Gradually the entire situation unfolded before me, I read how the bank was crisis ridden for years together, how financial experts time and again warned all about this matter and how RBI failed to take effective steps to avoid crisis. But more than facts & figures what engrossed me was our new reality. 

yes bank crisis customer kolkata rbi corporate defaulter loan
Ujjaini Halim

I wondered how would I make payment to contractor, who started painting our house, end of this week? How would I pay the bill of the material suppliers due on coming week? So many other bill payments are due, it is the beginning of the month. Normally it takes 10 minutes for me to make payment using mobile banking. Now what will happen? It was early morning, around 1: 30 am I decided to call Yes Bank customer care. I waited for 50 minutes, tensed, agitated, sad before a customer care executive answered my call around 2:30 am. I narrated what all happened since evening and asked for an explanation. There was a brief silence, then the man assured me in a mechanical voice that nothing to worry about, moratorium is temporary, and all will be well. I was emotionally exhausted and extremely worried by then, so I politely asked him ’Do you really believe this?’ again a short silence on the other end and this time when he spoke his voice was no more mechanical but full of concerns, just like my agitated voice; ‘I and my wife have our salary accounts in Yes Bank Madam, I do not know what will happen, let us hope for the best” he sighed. I realised that on the other end of the telephone there was a man equally helpless like me, I thanked him and ended the call. I saw #YesBank and #YesBankInCrisis trending top in SM in India, people sharing info, which only made me feel sicker and more helpless.

This nightmare is real, our savings are not in our control anymore. I stayed awake whole night and wondered how many more sleepless nights are ahead of us? I was angry with myself, why didn’t I collect more information about the bank? Then I realised, we the middle class hardly ever did so. We trust bank as an institute. We trust RBI and government as custodians of our deposits, we do not check and crosscheck Bank’s performances time to time. Post-independence, when nationalisation of private bank happened, it gave us immense sense of security, gradually we also become used to big private banks with smoother services. We trust these private banks because we know that these banks too are regulated by RBI.

It was 7 am in the morning I had to get ready for another day. I was tired, depressed. I feel betrayed by the bank but more by RBI and the government. In just one day life has changed, yesterday I was financially comfortable, overnight I am clueless how to manage daily chores with mere Rs.50,000 for an entire month! I called my office & took a leave. My mother signed a cheque of Rs. 50,000 and I headed towards the nearest branch of Yes Bank to join the long queue. As I waited for my turn I realised, small depositors did not matter to RBI. By putting us in immense difficulties, RBI is trying to save the bank (Corporate & promoters) and covering up its own limitations/gaps. It seems a cruel joke to me when RBI suggests that in emergency, we can apply to RBI for withdrawing up to 5 lakhs? Why do we must beg for our hard earned money? Even if we beg, will the permission ever come on time?

The branch closed its shutter before my turn came, with an announcement that cash exhausted for the day. I returned home empty handed. More than money, today I want answers from our government-Are we small customers trigger this bank failure? If not, then why are we punished? Why are we suffering for the corporate loan defaulters? Why RBI or Yes Bank never bothered to inform us about the looming crisis in advance? How will we survive another notebandi?