IN MEMORY OF SHANKAR GUHA NIYOGI
We are gathered here today exactly twelve years after the murder of your beloved leader Shankar Guha Niyogi. All these years have gone by, and we are still waiting for those who murdered him to be brought to justice.
I’m a writer, but in this time of urgent, necessary battle, it is important for everybody, even for writers, not usually given to public speaking, to stand before thousands of people and share their thoughts.
I am here on this very important day to say that I support and respect the spectacular struggle of the Chhattisgarh Mukti Morcha.
Yesterday I visited the settlement around the iron-ore mines of Dalli Rajhara where the Chhattisgarh Mukti Morcha’s battle began. Now it has spread across the whole of Chhattisgarh. I was deeply moved by what I saw and the people I met. What inspired me most of all was the fact that yours is and always has been a struggle not just for workers’ rights and farmers’ rights, not just about wages and bonuses and jobs, but a struggle that has dared to dream about what it means to be human. Whenever people’s rights have been assaulted, whether they are women or children, whether they are Sikhs or Muslims during communal killings, whether they are workers or farmers who were denied irrigation, you have always stood by them.
This sharp, compelling sense of humanity will have to be our weapon in times to come, when everything—our homes, our fields, our jobs, our rivers, our electricity, our right to protest, and our dignity—is being taken from us.
This is happening not just in India but in poor countries all over the world, and in response to this the poor are rising in revolt across the world.
The culmination of the process of corporate globalization is taking place in Iraq.
Imagine if you can what we would feel if thousands of armed American soldiers were patrolling the streets of India, of Chhattisgarh, deciding where we may go, who we may meet, what we must think.
It is of utmost importance that we understand that the American occupation of Iraq and the snatching away of our fields, homes, rivers, jobs, infrastructure, and resources are products of the very same process. For this reason, any struggle against corporate globalization, any struggle for the rights and dignity of human beings must support the Iraqi people who are resisting the American occupation.
After India won independence from British rule in 1947, perhaps many of your lives did not undergo radical material change for the better. Even so, we cannot deny that it was a kind of victory, it was a kind of freedom. But today, fifty years on, even this is being jeopardized. The process of selling this country back into slavery began in the mid-1980s. The Chhattisgarh Mukti Morcha was one of the first people’s resistance movements to recognize this, and so today you are an example, a beacon of light, a ray of hope for the rest of the country—and perhaps the rest of the world.
Exactly at the time when the government of India was busy undermining labor laws and dismantling the formal structures that protected workers’ rights, the Chhattisgarh Mukti Morcha intensified its struggle for the rights of all workers—formal, informal, and contract laborers. For this Shankar Guha Niyogi and at least sixteen others lost their lives, killed by assassins and police bullets.1
When the government of India made it clear that it is not concerned with public health, the Chhattisgarh Mukti Morcha, with contributions from workers, built the wonderful Shaheed Hospital and drew attention to the urgent necessity of providing health care to the poor.
When the state made it clear that it was more than happy to keep the poor of India illiterate and vulnerable, the Chhattisgarh Mukti Morcha started schools for the children of workers. These schools don’t just educate children but inculcate in them revolutionary thought and create new generations of activists. Today these children led our rally, tomorrow they’ll lead the resistance. It is of immense significance that this movement is led by the workers and farmers of Chhattisgarh.
To belong to a people’s movement that recognized and struggled against the project of neo-imperialism as early as the Chhattisgarh Mukti Morcha did is to shoulder a great responsibility.
But you have shown, with your courage, your wisdom, and your perseverance, that you are more than equal to this task. You know better than me that the road ahead is long and hard.
As a writer, as a human being, I salute you. Lal Johar.
“Another world is not only possible, she’s on her way. Maybe many of us won’t be here to greet her, but on a quiet day, if I listen very carefully, I can hear her breathing.”
This talk was delivered in Raipur, India, September 28, 2003, and first published in Hindi in Hindustan on October 13, 2003. Shankar Guha Niyogi was a popular trade union leader of Chhattisgarh.
DO TURKEYS ENJOY THANKSGIVING?
Last january thousands of us from across the world gathered in Porto Alegre in Brazil and declared—reiterated—that “Another World Is Possible.” A few thousand miles north, in Washington, George Bush and his aides were thinking the same thing.
Our project was the World Social Forum. Theirs, to further what many call “the Project for the New American Century.”1
In the great cities of Europe and America, where a few years ago these things would only have been whispered, now people are openly talking about the good side of imperialism and the need for a strong empire to police an unruly world. The new missionaries want order at the cost of justice. Discipline at the cost of dignity. And ascendancy at any price. Occasionally some of us are invited to “debate” the issue on “neutral” platforms provided by the corporate media. Debating imperialism is a bit like debating the pros and cons of rape. What can we say? That we really miss it?
In any case, New Imperialism is already upon us. It’s a remodeled, streamlined version of what we once knew. For the first time in history, a single empire with an arsenal of weapons that could obliterate the world in an afternoon has complete, unipolar economic and military hegemony. It uses different weapons to break open different markets. Argentina’s the model if you want to be the poster child of neoliberal capitalism, Iraq if you’re the black sheep.
Poor countries that are geopolitically of strategic value to empire, or have a “market” of any size, or infrastructure that can be privatized, or, god forbid, natural resources of value—oil, gold, diamonds, cobalt, coal—must do as they’re told or become military targets. Those with the greatest reserves of natural wealth are most at risk. Unless they surrender their resources willingly to the corporate machine, civil unrest will be fomented, or war will be waged. In this new age of empire, when nothing is as it appears to be, executives of concerned companies are allowed to influence foreign policy decisions.
This brutal blueprint has been used over and over again, across Latin America, Africa, Central and Southeast Asia. It has cost millions of lives. It goes without saying that every war empire wages becomes a just war. This, in large part, is due to the role of the corporate media. It’s important to understand that the corporate media doesn’t just support the neoliberal project. It is the neoliberal project. This is not a moral position it has chosen to take, it’s structural. It’s intrinsic to the economics of how the mass media works.
Most nations have adequately hideous family secrets. So it isn’t often necessary for the media to lie. It’s all in the editing— what’s emphasized and what’s ignored. Say, for example, India was chosen as the target for a righteous war. The fact that about eighty thousand people have been killed in Kashmir since 1989, most of them Muslim, most of them by Indian security forces (making the average death toll about six thousand a year); the fact that in March of 2003 more than two thousand Muslims were murdered on the streets of Gujarat, that women were gang-raped and children were burned alive and 150,000 people were driven from their homes while the police and administration watched, and sometimes actively participated; the fact that no one has been punished for these crimes and the government that oversaw them was reelected—all of this would make perfect headlines in international newspape
rs in the run-up to war.
Next we know, our cities will be leveled by cruise missiles, our villages fenced in with razor wire, US soldiers will patrol our streets, and Narendra Modi, Pravin Togadia, or any of our popular bigots could, like Saddam Hussein, be in US custody, having their hair checked for lice and the fillings in their teeth examined on primetime TV.
But as long as our “markets” are open, as long as corporations like Enron, Bechtel, Halliburton, Arthur Andersen are given a free hand, our “democratically elected” leaders can fearlessly blur the lines between democracy, majoritarianism, and fascism.
Our government’s craven willingness to abandon India’s proud tradition of being nonaligned, its rush to fight its way to the head of the queue of the completely aligned (the fashionable phrase is “natural ally”—India, Israel, and the United States are “natural allies”), has given it the legroom to turn into a repressive regime without compromising its legitimacy.
A government’s victims are not only those whom it kills and imprisons. Those who are displaced and dispossessed and sentenced to a lifetime of starvation and deprivation must count among them, too. Millions of people have been dispossessed by “development” projects.
In the era of the war on terror, poverty is being slyly conflated with terrorism. In the era of corporate globalization, poverty is a crime. Protesting against further impoverishment is terrorism. And now, the Indian Supreme Court says that going on strike is a crime.2 Criticizing the court of course is a crime, too.3 They’re sealing the exits.
Like Old Imperialism, New Imperialism too relies for its success on a network of agents—corrupt local elites who service empire. We all know the sordid story of Enron in India. The then-Maharashtra government signed a power purchase agreement that gave Enron profits that amounted to 60 percent of India’s entire rural development budget. A single American company was guaranteed a profit equivalent to funds for infrastructural development for about 500 million people!
Unlike in the old days, the New Imperialist doesn’t need to trudge around the tropics risking malaria or diarrhea or early death. New Imperialism can be conducted on e-mail. The vulgar, hands-on racism of Old Imperialism is outdated. The cornerstone of New Imperialism is New Racism.
The tradition of “turkey pardoning” in the United States is a wonderful allegory for New Racism. Every year since 1947, the National Turkey Federation has presented the US president with a turkey for Thanksgiving. Every year, in a show of ceremonial magnanimity, the president spares that particular bird (and eats another one). After receiving the presidential pardon, the Chosen One is sent to Frying Pan Park in Virginia to live out its natural life. The rest of the fifty million turkeys raised for Thanksgiving are slaughtered and eaten on Thanksgiving Day. ConAgra Foods, the company that has won the Presidential Turkey contract, says it trains the lucky birds to be sociable, to interact with dignitaries, schoolchildren, and the press. (Soon they’ll even speak English!)
That’s how New Racism in the corporate era works. A few carefully bred turkeys—the local elites of various countries, a community of wealthy immigrants, investment bankers, the occasional Colin Powell or Condoleezza Rice, some singers, some writers (like myself)—are given absolution and a pass to Frying Pan Park. The remaining millions lose their jobs, are evicted from their homes, have their water and electricity connections cut, and die of AIDS. Basically they’re for the pot. But the Fortunate Fowls in Frying Pan Park are doing fine. Some of them even work for the IMF and the WTO—so who can accuse those organizations of being anti-turkey? Some serve as board members on the Turkey Choosing Committee—so who can say that turkeys are against Thanksgiving? They participate in it! Who can say the poor are anti–corporate globalization? There’s a stampede to get into Frying Pan Park. So what if most perish on the way?
As part of the project of New Racism we also have New Genocide. New Genocide in this new era of economic interdependence can be facilitated by economic sanctions. New Genocide means creating conditions that lead to mass death without actually going out and killing people. Denis Halliday, who was the UN humanitarian coordinator in Iraq between 1997 and 1998 (after which he resigned in disgust), used the term genocide to describe the sanctions in Iraq.4 In Iraq the sanctions outdid Saddam Hussein’s best efforts by claiming more than half a million children’s lives.5
In the new era, apartheid as formal policy is generally considered antiquated and unnecessary. International instruments of trade and finance oversee a complex system of multilateral trade laws and financial agreements that keep the poor in their Bantustans anyway. Its whole purpose is to institutionalize inequity. Why else would it be that the United States taxes a garment made by a Bangladeshi manufacturer twenty times more than it taxes a garment made in the United Kingdom?6 Why else would it be that countries that grow 90 percent of the world’s cocoa bean produce only 5 percent of the world’s chocolate? Why else would it be that countries that grow cocoa bean, like the Ivory Coast and Ghana, are taxed out of the market if they try and turn it into chocolate?7 Why else would it be that rich countries that spend over a billion dollars a day on subsidies to farmers demand that poor countries like India withdraw all agricultural subsidies, including subsidized electricity? Why else would it be that after having been plundered by colonizing regimes for more than half a century, former colonies are steeped in debt to those same regimes and repay them some $382 billion a year?8
For all these reasons, the derailing of trade agreements at Cancún was crucial for us.9 Though our governments try and take the credit, we know that it was the result of years of struggle by many millions of people in many, many countries. What Cancún taught us is that in order to inflict real damage and force radical change, it is vital for local resistance movements to make international alliances. From Cancún we learned the importance of globalizing resistance.
No individual nation can stand up to the project of corporate globalization on its own. Time and again we have seen that when it comes to the neoliberal project, the heroes of our times are suddenly diminished. Extraordinary, charismatic men, giants in the opposition, when they seize power and become heads of state, they become powerless on the global stage. I’m thinking here of President Lula of Brazil. Lula was the hero of the World Social Forum (WSF) last year. This year he’s busy implementing IMF guidelines, reducing pension benefits, and purging radicals from the Workers’ Party. I’m thinking also of ex-president of South Africa Nelson Mandela. He instituted a program of privatization and structural adjustment, leaving millions of people homeless, jobless, and without water and electricity.
Why does this happen? There’s little point in beating our breasts and feeling betrayed. Lula and Mandela are, by any reckoning, magnificent men. But the moment they cross the floor from the opposition into government, they become hostage to a spectrum of threats—most malevolent among them the threat of capital flight, which can destroy any government overnight. To imagine that a leader’s personal charisma and a résumé of struggle will dent the corporate cartel is to have no understanding of how capitalism works, or for that matter how power works. Radical change will not be negotiated by governments; it can only be enforced by people.
At the WSF, some of the best minds in the world come together to exchange ideas about what is happening around us. These conversations refine our vision of the kind of world we’re fighting for. It is a vital process that must not be undermined. However, if all our energies are diverted into this process at the cost of real political action, then the WSF, which has played such a crucial role in the movement for global justice, runs the risk of becoming an asset to our enemies. What we need to discuss urgently are strategies of resistance. We need to aim at real targets, wage real battles, and inflict real damage. Gandhi’s Salt March was not just political theater. When, in a simple act of defiance, thousands of Indians marched to the sea and made their own salt, they broke the salt tax laws. It was a direct strike at the economic underpinning of the British Empire. It was
real. While our movement has won some important victories, we must not allow nonviolent resistance to atrophy into ineffectual, feelgood political theater. It is a very precious weapon that needs to be constantly honed and reimagined. It cannot be allowed to become a mere spectacle, a photo opportunity for the media.
It was wonderful that on February 15, 2003, in a spectacular display of public morality, ten million people in five continents marched against the war on Iraq. It was wonderful, but it was not enough. February 15 was a weekend. Nobody had to so much as miss a day of work. Holiday protests don’t stop wars. George Bush knows that. The confidence with which he disregarded overwhelming public opinion should be a lesson to us all. Bush believes that Iraq can be occupied and colonized—as Afghanistan has been, as Tibet has been, as Chechnya is being, as East Timor once was and Palestine still is. He thinks that all he has to do is hunker down and wait until a crisis-driven media, having picked this crisis to the bone, drops it, and moves on. Soon the carcass will slip off the best-seller charts and all of us outraged folks will lose interest. Or so he hopes.
This movement of ours needs a major, global victory. It’s not good enough to be right. Sometimes, if only in order to test our resolve, it’s important to win something. In order to win something, we need to agree on something. That something does not need to be an overarching, preordained ideology into which we force-fit our delightfully factious, argumentative selves. It does not need to be an unquestioning allegiance to one or another form of resistance to the exclusion of everything else. It could be a minimum agenda.
If all of us are indeed against imperialism and against the project of neoliberalism, then let’s turn our gaze on Iraq. Iraq is the inevitable culmination of both. Plenty of antiwar activists have retreated in confusion since the capture of Saddam Hussein. Isn’t the world better off without Saddam Hussein? they ask timidly.
My Seditious Heart Page 31