State, temple and corporates: constructs and micro identities in postmodern India

Kaleidoscope and queen were amazed and shocked to find Mr P in Levi-Strauss jean and denim shirt in Varanasi as being part of the family which owns all but four temples of the old city. Mr P is a Brahmin and a saint who does not need to 'sacrifice' any of the earthy comforts to attain Moksha. Mr. P belongs to a considerably large group of many other such saints and leads a life which is quite contradictory to the common constructs associated with saints.

God man and not so godly pursuits:

Quite obvious, this section devotes itself in discussing Asaram's alleged rape of a 16-year-old girl. It appears that the girl and her parents are made to believe that she is possessed by some evil spirit and Asaram being a guru is with the power to drive it off. Asaram's ideology is anti-western, anti-non vegetarian, anti-sexuality as he says if one removes these 'antis' s/he perpetuates evil side of human beings such as aggression, wrath, etc. He advises not to fall in love before marriage, abstain sexual intercourse for pleasure as it is for the continuation of life cycle. He further advises to stop celebrating valentine's day, and also talks in favour of rapists who raped and killed the medical student in New Delhi. 

For Asaram the saint Kaleidoscope and the Queen meet at Varanasi is perpetuating evil side of their personalities.

The constructs: 

Asaram and people like Asaram projects the image of saint that is well nurtured by the mainstream media. Socialisation and social constructs are intermixed for the perpetuating their hegemony. Throughout life people tend to identify themselves with their parents, teachers and heroes. Therefore when Asaram and the like shares dais with leaders of such height as L K Advani, Narendra Modi or Uma Bharati it leaves significant effect on people's mind. When Bollywood superstars vow their respects towards these godmen the  powerful constructs embodied by them are formidable. Despite of many cases of murder, sexual assault and land grab Asaram has considerable power in BJP ruled states such as MP, Gujarat and Chhattisgarh. Asaram's arrest has been projected by VHP as an attack to weaken Hindu culture and Hindu ideology. These acts often go unnoticed but smoothly blends faith, politics and money. 

Interestingly all these happen in a time when Science and Technology dominates much like the Pharaohs of Egypt and Zamindar's of Bengal. While Science and Technology bring new barbarism, religious pursuits are even more powerful. One instance would show the nature of constructivism in neo-liberal India. The solar eclipse of 1980 was a phenomenon that people were advised by the televisions to avoid, people avoided. The 1995 eclipse was promoted by television as a spectacle and people watched the spectacle. Interestingly in the same year the country was moved by the miraculous milk drinking Ganesh. Constructs, stereotypes and myths are created, recreated and killed everyday.

Liberalisation and India's own special ways:

Godmen like Asaram project their agendas against west and aspects of 'other' culture that comes with post liberal era of the country. However, strategically Asaram and others like Ramdev uses political clout which surrounds them, encash Hindu sentiments promoted by several political parties and voluntary organisations, build their empire on leased and discounted lands from states, collect donations from sections of rich Indians in India and in Abroad, collect money from temples that tend to grow like mushrooms. They are successful in attracting corporate fundings from organisations which seek to encash from religious tourism, healthcare and education industries. Neo-liberal India sees free flow capital along with a blend of states, temples and corporates effectively. Under Neo-liberal regime India attract private capitals from both global and indigenous players. It has become relatively easy to club up money from people and corporates to form religious-cum-business empires. Saints whom Kaleidoscope and the Queen meet in the Varanasi, with whom they dine together, talk over hours and share a special friendship are therefore sidelined, although Mr. P cannot overthrow the political clout which surrounds him just because he is part of the family which owns numerous temples in the holy city. 

The rest, the dominant discourse of sainthood run patanjali, get funding for Art of Life (AOL) form Infosys, get land from the state, spread Hinduttava among the tribals of MP, Chhatisgarh and then they allegedly rape girls, kill people, and encroach lands all for sake of faith and value of a age old tradition collectively called the Hinduism.

   

Ethnocentric bias, starvation deaths and vanishing natives

People can die because of malnutrition, tuberculosis, fever and pneumonia, but they can never die of starvation. A recent report of starvation deaths in Birbhum triggers controversy that government and other key players have found hard to dodge. At least 19 tribal people have died because of starvation. There are several sporadic incidents of such deaths that go unnoticed. The question that becomes important is a historical one. The large scale starvation deaths occurred during 1942-43 do not report much death of tribal population of the state. The starvation death among tribal population while seen historically is a much recent phenomenon. What changes have taken place in last 70 years? More crucially it is important to explore what changes have taken place in last 20 years that have radically altered the tribal ways of life?

Post neo-liberal India sees lands being classified as barren, one to multi crop land, land having mining potentials and so on. Similarly forest policies kept displacing tribal access to the forest. Forest trees are replaced by eucalyptus and others adding noting to daily life of the people who depend heavily on the forest. Furthermore large scale displacements, often induced by development  have continued.

While a land which is seen as barren is actually used for cattle grazing, cultivating wild and high calorie cereals for local consumption, collection of tribal medicines. These lands are then taken for either developing connectivity or stone mining or much recently for industrialisation. The land grab under which tribal people are going through for last three decades are unprecedented.  

Case - I: dam construction and a close call 

The place is known as Mukutmanipur where thousands of families were displaced because of the construction of a river dam which is supposed to irrigate parts of Bardhaman, Bankura and Paschim Medinipur. My two seasons of fieldwork reveals that the impact of the dam construction is still quite detrimental. Apart from the loss of their homes and families who are now resettled far off, the neighboring villages have lost their grazing land and valuable forest resources on which they used to depend. Now the alternative economic pursuit is to work as a hotel boy in several hotels developed surrounding the mukutmanipur lake. Furthermore, the nature of the jungle is transformed and people can no longer depend on the forest resources which used to provide vital nutrients. The result is large-scale migration of men folk to neighbouring urban centres. If the neighbouring urban centres would have been far off many of the existing family members would have died.

Derivations:

Displacement leaves long term effects and undermines local and micro value orientations.

Policies of development usually underestimates existing man and other resource relationships

Case - II: piggery project and child malnutrition

 What happens when government decides to do something for the people. It usually happens like this.

step - I something clicks in the mind of a minister or IAS or the like in one fine morning

Step - II S/he prepares the plan over cups of high-tea sessions

Step - III An expert committee is formed and the project is implemented with the help of local agencies including NGOs.

No one even asks or seeks to explore the feasibility of the project. Once in  one of my fieldworks in Manipur it is seen that after the implementation of piggery development project child malnutrition become extremely high. The assessment team populated by anthropologists finds that because of high cash value of the piggery project people have stopped cultivating wild maize and other cereals. In consequence because of the lack of fodder which used to come from the stems of those wild cereals people have sold off their goats and cows. As a result children started to suffer from mal-nutrition triggered by low milk intake. 

Derivations:

Long-term effects are often undermined

Possible consequences of any initiatives are not properly addressed.  

Case - III: barren land and a halted industrialisation  

As already discussed barren land with good connectivity is an indistralist's gold mine. Therefore, Jindal Steel Works with the help of GoWB started their JSW project in Salboni on a barren land. It completely undermined the nature of existing attachments of the neighbouring tribal people with the land. With the construction of Jindal walls they do not have a place to collect fuel wood, roots and tubers that used to be an integral part of their daily food intake. There is no land for grazing of animals. They have even  lost the place to do open defecation. 

Derivations: 

Understanding of the natural resources are never done from the persepctives of the people who depend on these resources.

Value judgement of any resource depends on perspectives and policies lack the perspectives of the people who tend to depend on those resources

Case - IV: Maoists and armed forces

In another long term fieldwork which continued for three consecutive seasons in several regions of Paschim Medinipur I have seen that people are systematically being denied from the resources on which they have historically depended. While in pre 2011 election Maoist violence have occupied the news headlines people's everyday lives have largely been unseen. The most severely affected people were the tribal. They could not go into the forest because of the fear of maoists who would see them as police linkmen and they could not come out of the jungle because of the fear that police would see them as a maoist sympathasier. The consequence have been devastating. Because of frequent bullet exchanges cultivation was virtually stopped people have starved, if not have died.  

Derivations:

Policies and sometimes armed ideological conflicts tends to undermine people for whom the fight take place.

The accumulations:  

One of the anthropological cornerstones have been the idea of cultural relativism. Although hotly debated, whether or not we should observe cultural relativist stance there is a need to make policies free of ethnocentric bias to the extent possible. Often we find people saying tribal and natives eat rats, snakes, insects and ant larvae because of the paucity of food. There should be policies to feed them for which we need their resources. This is an utter lie. Tribal people eat those items because they consider those as their foods and not alternatives to chicken/mutton or rice and wheat. We have continually damaged their resources. We have transformed their grazing lands to mining grounds, stone crushing factories and water reserviors. We have transformed their forests into bunch of eucalyptus trees which do not yield anything but fuel woods. We never try to explore the systematic relationship between tribal and their habitat. Sadly, anthropologists and other social scientists including activists who do understand the process are either sidelined by the policy makers or are too romantically involved in so called "going native". Instead we see site for industrialisation in their barren lands, we tend to calculate profit and loss from the land yield according to our mode of calculations. 

Now the question is how long are we going to prepare policies that has nothing to do with the natives? The answer however, is known, it is INDEFINITELY. 

A fake coin and the postmodern depthless presents in everyday life

Kaleidoscope and the queen rushes to the expressway connector in order to reach their destinations. It is a hurried moment and as always happens both of them are in no mood to waste a moment. Meanwhile a person approaches "could you please spell out what is written on it?"
Kaleidoscope and the queen become speechless to find out an East India Company 1818 coin in his hand. He convincingly says that he has found it underground while working in a place close to airport. 

The impression that the coin bears is also available in internt: http://kalyan.olx.in/east-india-company-1818-shri-ram-darbar-5-headed-shri-hanuman-rare-temple-token-coin-iid-153375084

Sell it:

Kaleidoscope with his pea sized intellect reads out the inscription and he fails to understand the hidden strategy. The person keeps on saying that he intends to sell it if someone pays him 'a-man-day'. Kaleidoscope asks "which is?" "Yes, it is Rs. 300/-" the man replies. Kaleidoscope (still thinks!) does not show any interest in the coin but reluctantly offers Rs. 50/-. 

The religious issues:

Since the coin numismatically Hinduised. It includes Lord Ram, his brother Laxman, his wife Sita and Hanuman. The man promptly says "I am a Muslim and my contractor says I should not keep it." 

Sold!

Not because of any attempt to save Lord Rama from a Muslim possession, but just because Queen is from archaeology, and Kaleidoscope is magically inclined to old things they make the purchase. 

Fake or Real:

Now comes the real test. Should Kaleidoscope feel the pride of possessing a coin nearly 200 years old, or he has just been cheated. The queen's father and many others (excepting Kaleidoscope, perhaps) have experiences of such encounters with fake coin sellers. Furthermore, one of Kaleidoscope's neighborhood sister from archaeology also says as the queen feels too that the coin, most probably is a fake copy. Kaleidoscope comes back and asks google, as google knows everything. While Kaleidoscope finds out, the design that the coin carries indeed resembles 1818 East India Company Coin.
Meanwhile a thought passes Kaleidoscope's mind, are not we living in an era where restorative efforts, such as Kaleidoscope's inclination towards old stuffs in postmodern condition, reflects the loss of an active relation to past as we have lost a sense of historical location and are locked into an endless succession of depthless presents (Jameson 1991). Hence, Kaleidoscope finds the answer. Whether or not the coin is true or a true copy of the original does not really matter. He is in the world with a whole historically original consumers' appetite for a world [that] transformed into sheer images of itself and for pseudoevents and "spectacles" (the term of the situationists). It is for such objects that we may reserve Plato's conception of the "simulacrum," - the identical copy for which no original has ever existed.

Kaleidoscope is amazed to find out:

1. His consumer-centrist attitudes towards the endless successions of depthless presents
2. His and queen's crave for a restorative efforts in their nostalgic (/colonial) hangover in a postmodern condition.
3. A juxtaposition of religion, consumerism and images in which Kaleidoscope finds the world in which he chooses to live. 

Longing for a home that never exists: (A)historical emotion and return of the repressed

When hostel students organise farewell and freshers' welcome, the hostels are usually transformed to a carnivalsque. It becomes upside down. Pupil suddenly becomes eager to confess, there are boundaries that get dissolved and people like Kaleidoscope often sees naked reality. So once in a programme like this, in a moment when Kaleidoscope's pupil were in a mood of confession, a young boy shouted "if you don't have brother don't make a dummy brother, if you don't have a sister don't make dummy sister." It suddenly opens a window, a nostalgic one where Kaleidoscope can see pupil's longing for a home that never really exist.

What might have happened:

Possibility I:
1. The guy had found a sister (highly probably) in a girl
2. The sisterhood continued for a while and it got broken up

Possibility: II
1. The guy was looking for a significant relationship in an otherwise manly hostel world and he finally ended up in getting a sister (and not a fiancee)
2. Eventually the girl realised the underground demand and they broke up

Possibility: III
1. The guy and girl both seek a significant relationship
2. They found each-other
3. At the end of the year either one (in this case probably it is the girl) got back to the lost home, went back to the real brother (or the sister, probably not in this case), hence eventual painful separation because "blood is thicker than the water."

Well Kaleidoscope can keep on listing numerous permutations and combinations of the possibilities. However, the bottom line is that there are people who continue to seek for the world that never really exist. Kaleidoscope would rather see this as a restorative effort of the people who are born in a nuclear family (or are compelled to live in a nucleus life), miss out relationships which are historically defined as important but absent. The reflective dimension of nostalgia is intertwined as Svetlana Boym sees it not as an individual sickness but a symptom of our age, a historical emotion. As the world evolves to modernity, worlds find new time and space coeval with it. A result of which is longing for not only a space but also for a time. Hence worlds are filled with ancient ghosts, people's restorative efforts and a heterotopic outcome. It is highly likely that it will call for more uncalled for carnivalsques engulfing Kaleidoscope in his restorative efforts and his longing for a imagined home. The hostel boy, the transformed spaces, vanishing places and juxtaposed and nucleus modernity do make a space for the return of nostalgia as repressed are often returned.

Rapes, outrages and letting go: Delhi (ites), Kolkata (ns), Mumbai (kars) and others

Medical teachers and students express their protest against Delhi rape case while taking out a candle march in Chandigarh on Friday. - Photo: Akhilesh Kumar (From The business line)

Kaleidoscope like many others have a strong faith on the public sphere and civil society movements but he is afraid of the increasing politicisation of civil which ultimately makes each of such movements futile. It starts with the Delhi rape case, continues with Kamduni case and showing similar voices in yesterday's Mumbai rape case in which till now two accused have been arrested. Public media, opposition and important others comment on the lack speedy trial, police patrolling (i.e. law enforcement), and a fearlessness among the people at large are the reasons for these heinous crimes. One thing that often ignored is the socialisation practice with which Kaleidoscope's society up-brings their children and the nature and extent of reluctance to take preventive measures.

Gangs of Kamduni and gangs of neighbourhood:

In Kamduni case the place of rape was a relatively empty road (BDO office road) which connects Kamduni crossing to Madhyamgram. The stretch goes through fisheries allegedly infested with fish mafias. Taking a girl away even in the daylight has been quite easy.

Similar rape hotspot can be found anywhere in and around the city of Kolkata. Take the instance of Kaleidoscope's place. Kaleidoscope with his post Belghoria Expressway life has changed the route to reach the city. He goes through a small alleyway which connects his house with the expressway. In post lunch sessions Kaleidoscope reluctantly sees a gang of young to middle aged persons playing cards. They occupy more than half of the alleyway with their circled sitting arrangement just beside the numerous apartments under construction. The play session goes on till night. Although apparently they play cards, but clearly they gamble, drink country liquor, use slangs, and stares at passing-by girls and women. Kaleidoscope is amazed with the reluctance from his locality and indifference from the houses in-front of which they play cards. In post evening when most of the Kaleidoscope's neighbours are busy in watching television mega-serials they can do whatever they want in the apartments under construction, hence, the vulnerability of a girl passing through that alleyway is potentially quite high. There are empty rooms in hundreds of incomplete apartments, there is an relatively empty alleyway which connects to an expressway, and there are intoxicated card players. 

What happened to the community? 

The question that Kaleidoscope asks himself before looking at the public sphere "Why Kaleidoscope is reluctant? Why don't he say something to that gang?" The answer is the image of fear. They are supposedly having strong network with both politics and local mafias. They are involved in construction business and are also the middlemen. Taking steps to stop them from playing cards is difficult, primarily because apparently they are just playing and relaxing with their circles of friends, so Kaleidoscope really does not have a strong ground to oppose what they are doing. Furthermore, because of their nexus with the local politics getting the leader's support for removing them is highly unlikely. 

The only hope is the civil society/public sphere/community of the locality in which Kaleidoscope resides. They are too busy (as Kaleidoscope too is) with other matters, and since, there is not a single incident happened so far, people do not bother to look at the potential threats and do not take preventive measures.

On the other hand, each of the families of Kaleidoscope's locality is moved by the Delhi or Kamduni cases. They frequently show frustration with the depressing performance of law enforcers but fail to account for the fact that society runs on largely informal social controls and that law enforcement with law enforcers in every corner of our country is impossible. Hence, Kaleidoscope along with others shouts, protests against the rapes, criticises government and legal systems but do not mobilise against what happens at the very next alleyway everyday. 

Socialisation practices:

When Kaleidoscope speaks about socialisation practices he not only means the formal socialisation institutions like family and schools he also entails to focus on the informal mechanisms of socialisation including television, internet, pornographies, advertisements, peer groups, local/regional/school/college gangs and so on and so forth. When the card-players play at the link-road towards Belghoria expressway, Kaleidoscope sees many young adults (12 - 15 years of age) are watching and enjoying the games. They look and tend to imitate their lifeways, hence, these card-players dens are also actively a breeding grounds of the future card-players.

What happens next?

Next, Kaleidoscope posts this text in his blog, shares it in facebook, awaits comments and likes until another news breaks. If it is not in Kaleidoscope's alleyway he feels a momentarily secured until something really happens on the way to Belghoria Expressway.  

Studied, played and got buried: mid-day meal poisoning in Bihar and beyond

One of Kaleidoscope's maternal uncle is a school teacher. He teaches in a primary school where mostly first generation learners come. He is a brilliant multitasker.
He is an
accountant
cook
census worker
disaster manager
and finally a teacher.

After the Bihar incident where 23 children died after consuming a midday meal that was found to have been laced with a deadly organophosphorus insecticide, Kaleidoscope calls him up and he reluctantly but sadly says that this is something quite obvious. There is no infrastructure for teaching as there is no infrastructure for cooking and feeding the children. Kaleidoscope finds that first, it was policy makers' eagerness to decrease the dropout rates without looking at the quality of education service being offered, and now, the policy runs itself into more complicated situations in which a teacher becomes cook, students see schools as a community dining place, local political elites find another seep in the long pipe of India's so called pro poor policy now injected by more than 13,000 Crore and guardians find a place where they can keep their child safely (?) and do their regular works. 

The case of Bihar - the case of India:

Kaleidoscope finds a repetition of the earlier customs of food offering. Earlier kings had tasters who used to taste & test the food bring offered to the king. Bihar government with severe criticism suspends the headmistress, and directs teachers to taste the cooked food before serving them to children. These superficial measures indicate the lack of seriousness and political will to take a corrective measure so that incidents like these can be avoided. The particular school in that day was run by the headmistress only as the only other teacher was on leave, which means on that particular day students were waiting for their meal and not for any lesson. Perhaps this is the picture of our primary education system. In severely understaffed schools, teachers are expected to maintain accounts for the midday meal schemes, procure and store the raw materials for cooking, help in cooking, work in the Census, perform election duty, prepare electoral list, take part in disaster-relief (legitimised by RTE Act, section 27) and finally teach and create good human resources for our country. People who cook midday meal works for Rs. 1000/- per month that too for 10 months with a hope that someday their welfare state will make them permanent and they will be paid in pay-scale. There is barely any clean and shaded kitchen a separate place for dining or quality meal for the students as there is no job security and fair wage for the workers and even these schools do not have first aid kit available.

... and beyond: 

Kaleidoscope in many of his fieldworks found midday meal schemes running in schools popularly known as "khichuri school" (khichuri or khichri means the meal being offered there). In one particular incident the school was adjascent to a Panchayat office in Purba Medinipur. That day the children were very happy as in addition to the rice and dal of their regular meal cauliflower curry was prepared that too because we (on behalf of  GoWB) were supposed to visit the Panchayat office. 

Children at the Purba Medinipur in 2009

Moments of joy before joining for the midday meal at Purba Medinipur 2009

There is hardly any nutritious meals being offered. There are often instances of lizard, cockroach infested meals being offered. Centralised system of midday meal such as those run by International Society for Krishna Consciousness (ISKCON), Nandi foundation and corporates like Vadanta is equally depressing. They offer meals that rot on the way, there is virtually no regulations on what they offer in the meals, and there is reported gap between the amount of raw materials they said to use and number of meals they provide. 

Kaleidoscope like many finds that "participation" or participatory approach is most frequently projected as one win-win solution to all of India's problems. Perhaps, this is trend of all neo-liberal policies. Whatever you (state) cannot handle, hand it over to locals. As a result Panchayats are extremely overburdened. In this particular case of schooling system where governance is now largely handed over the local people, "the school management committee" under RTE act are not performing as it is expected to perform. As other sectors like decentralised irrigation management is failing too.

Sadly, when we look at one case, we often loose to focus on the other related issues as well. Kaleidoscope was mapping Dharmasati Gandaman Primary School's case to answer "why so many children died?" (22 have survived) The quick answer is like this.

1. The school lacked first aid kit

2. Primary health care centre is 7 km away with poor connections

3. Nearest civil hospital is 50 km away

4. Patna medical college is 75 km away.

At this point there is no simple solution to world's largest school feeding programme. There should not be severely underpaid workers, become cook teachers, local players looking for a seepage in the now entitle 13000 crore funds and poisoned foods for the children. No doubt the scheme has played a great role in checking dropouts, and provided valuable aid to daily diet but installation of educational system is still far away, meanwhile the incidents like Bihar indicates increasing lacunae of the scheme in action. We will have wait for the concrete measures as told by our PM.

Lastly in the voice of Kaleidoscope's maternal uncle "earlier we used to get empty classrooms... now at least they are filled. At least we have made their parents understand the importance of preliminary education just like a balanced diet."  

Postmodern Travels

Others know a lot about Kaleidoscope's long travel experiences. Some of the facebook posts shows that Kaleidoscope travels with a romantic mood. When his train hops at different stations Kaleidoscope takes snaps. One thing that Kaleidoscope do not report is the postmodern condition in which he travels in the local trains which takes him from Birati to Sealdah and "Super fast" buses that takes Kaleidoscope from Mecheda to Haldia, especially in Mondays.

So here it goes. Monday morning Kaleidoscope says good bye to The Queen at 5:00am. The Queen could only say a few words with her sleepy voice and swelled eyes.

Kaleidoscope boards to a train filled with subalterns. They take revenge by smoking bidis, sleeping on the seats meant for sitting. Some of them goes as far as changing their night dress, i.e. the lungi and wearing the day dress, i.e. Pants before they get down. These subalterns travel regularly. They sit together, literally sleeps on each other. As the train reaches to the Dumdum, some of them are awaken and they happily say good byes, talks to each other with regular slangs, throws sexually charged words to womenfolks who seem to enjoy these chats and travels with them regularly. Most of them gets off at Dumdum or Bidhannagar (ultadanga). These co-passengers are informal sector workers who bring flowers, vegetables and fruits for the urban consumers from remote corners of the urban hinterland. Kaleidoscope increasingly getting a feel that these early morning local trains represents a perfect postmodern habitus. The boundaries [between bodies] are blurred, norms are breached and impositions are compromised.

Kaeidoscope gets off at Sealdah and boards to shared taxi, more popularly known as "Shuttle" to reach at Howrah. When he walks down the pathway from Sealdah station to Mahatma Gandhi Road, jet propelled autos rushes towards Mechua - the fruit market carrying some his co-passengers. In the shuttle, Kaleidoscope presses his body against others as these shuttles must carry more passengers than a car can usually carry.

The train journey from Howrah to Mecheda is pleasant when Kaleidoscope often takes the snaps.

Boundaries do dissolve

Kaleidoscope and his colleagues must loose a number these "Super fast" (popularly Haldia/Mecheda Super) buses in order to secure seats at Mecheda. As these buses are stopped boundaries are dissolved again. Kaleidoscope like others adjusts between the pressing bellies, wallets, mobile phones and reproductive systems. Usually Kaleidoscope sleeps but nevertheless he often remains conscious about the boundaries that continue to dissolves until the bus reaches at City Center. Kaleidoscope finds young girls, college students compromising their bodily boundaries, and limits for an (un)invited postmodern potential of the journey.