16 Apr 14 | India, News and features, Politics and Society
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The Hindu Janajagruti Samiti’s (HJS) unmistakable glee knew no bounds. It had scored a hat trick of getting Ali J, a play centred around the partition of India and communal riots, and seeking to demolish every argument advanced by Hindu fundamentalists, off the stage.
First it was Mumbai, when on 6 February the organisers of the prestigious Kala Ghoda Festival, fearing violence from HJS and political party Shiv Sena, were cowed into calling it off. On March 9, the Chennai Police, citing “law and order problems” asked the troupe to cancel the show. And on 12 March, an hour before the play was about to start, Bangalore cops barged into the theatre and told the performers to clear off from the premises.
The memorandum submitted by the HJS, a revanchist organisation dedicated to “rekindling righteousness” and reawakening (Janajagruti means “mass awakening” in Sanskrit) Indians’ pride in their ancient culture, reads like a study in jingoism laced with vicious communalism. Evam, the Chennai-based theatre group producing the play, is accused of hurting religious sentiments and assaulting nationalistic pride because, among other things it shows an inter-faith love affair, depicts the persecution of Muslims, advocates jihad, depicts Jinnah as being a taller personality than Gandhi, and overall militates “against the established moral principles of Indian society”. These bellicose claims must be greeted with incredulity because as Karthik Kumar, the director and lead actor asserts in an interview to a national daily, none of these purveyors of “Indian morality” had even watched the play. Moreover, as Kumar categorically says, the crux of Ali J’s message was to recall the horrors of partition and caution against the purveyors of hate who indulge in polarising people on the grounds of religion.
This spate of censorious incidents leads one to a number of questions. What is the provenance of organisations like the HJS and the Shiv Sena? What motivates them to claim a sole monopoly on the interpretation of history? And, does the state bear no responsibility in thwarting their efforts?
The systematic rewriting of history and imposing myths upon established facts is a critical component of the Hindu nationalist ideology, for, the doctrine of Hindutva mandates not an India of cultural and ethnic syncretism, but a “Hindustan” in which rabid Islamophobia runs riot. It isn’t the first time that the depiction of partition — the goriest and most viciously communal episode in South Asian history — has been attacked by Hindu supremacists.
In April 1974, M.S. Sathyu’s film Garam Hawa (Hot Wind) — the heartrending tale of the “scorching, simmering and debilitating winds of communalism, political bigotry and intolerance” incurred the Shiv Sena’s wrath. Salim Mirza, the protagonist, was a study in resilience and religious tolerance. Even when everything around him is charred in the communal inferno, he refused to leave India. Bal Thackeray, the Shiv Sena supremo, was so enraged at this humanistic portrayal of a Muslim that he threatened to raze to ashes every single theatre and screen which showed the film. The premiere at Bombay’s Regal Cinema was stalled because the police played mute bystanders. Only after a special screening was hastily arranged for Thackeray and he was satisfied that a Muslim had to stay back and join the Indian (read “Hindu”) mainstream was the film allowed to go on.
Tamas, a television serial carrying pretty much the same message as Garam Hawa, encountered similar opposition in 1988. It didn’t help that the government of Maharashtra, citing possible law and order problems, effectively played tango with the champions of censorship. It could go on air only after the Supreme Court rejected the government’s apprehensions as unfounded.
It would indeed be short-sighted to reserve trenchant criticism only for the bullies who squelch freedom of expression, for more often than not, the government is equally complicit. This is because India’s constitution is unequivocal — that restrictions on speech can be imposed only if “public order” and not the “law and order situation” is in jeopardy. Last year, the Tamil Nadu government took this specious and patently illegal plea while stalling Vishwaroopam, a film which some Muslim organisations found offensive. The courts have clearly stated that “law and order” was narrower in scope than “public order”, and these two should not be interpreted interchangeably, and it is incumbent upon the state to protect the fundamental right to speech in the face of onslaughts.
As long as the government pussyfoots or plays a charade for purposes of political expediency, the HJS and others of its ilk will be thirsting for more glory.
This article was published on April 16, 2014 at indexoncensorship.org
11 Apr 14 | Digital Freedom, India, News and features, Politics and Society
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Established in 2009 by executive order, the Unique Identification Number Authority of India (UIDAI) has taken on the monumental challenge of issuing each resident of the country with a Unique Identification Number (UID), more commonly known as the Aadhaar card. The driving idea behind the card was to ensure that residents could have a singular identification card that can eliminate duplicate and fake identities and also can be verified in a cost effective manner. Biometrics are the primary method for identification, while other details such as addresses, family, and even bank accounts are linked to the card.
Recently, the UIDAI was in the news as it challenged an order by the Goa High Court to share biometric details of all enrolled Goa residents with India’s Central Bureau of Investigation in order to solve an investigation. The Supreme Court of India ruled that UIDAI did not need to share its data with any agency of the government without the consent of those in its database. In his blog, the former Chairman of UIDAI (and currently running for a seat in India’s hotly contested national elections) Nandan Nilekani wrote: “We have always stated that the data collected from residents would remain private, and not be shared with other agencies.”
An audible sigh of relief was heard in the media from privacy activists who were concerned that the data collected by the UIDAI would be easily accessed by any government agency once it was in the system. This concern for privacy and data protection isn’t completely unfounded. Indian media has reported on grave gaps in the data collection process. In March 2013, a Mumbai paper reported that data collected from residents in 2011 was still lying around in cupboards in a suburb, despite the area residents repeatedly reminding the authorities to take away the information. The same state had, in 2013, “admitted the loss of personal data of about 3 lakh [100,000] applicants for Aadhaar card”, an error that sparked concerns over possible misuse of the data, not to mention the trouble of having to register personal data all over again. According to the report, the data had been lost while uploading from the state information technology department to the UIDAI central server in Bangalore, Karnataka. Government officials tried to assure the public that the data was highly encrypted and could not be misused. However, this incident wasn’t unprecedented. Just the year before, veteran journalist P. Sainath of the Hindu had highlighted this issue in a talk, saying that: “You can buy that data on the streets of Mumbai. It’s already made its way there. What sort of national security will you have when your biometric data is up for grabs all around the planet? You outsourced it to subcontractors who have subcontracted it to further people. It’s now available on the streets of Mumbai, biometric data.”
Given that the government has spent Rs 3800 crore (around $600 million) on the project already, it is interesting to note that India has not yet passed a privacy law, a comprehensive data protection law and nor did the parliament pass the National Identification Authority of India Bill, which was rejected by a parliamentary standing committee on finance in 2011. As was reported at the time, the standing committee rejected the report on the grounds that the scheme had “no clarity of purpose and leaving many things to be sorted out during the course of its implementation; and is being implemented in a directionless way with a lot of confusion”. It also went on to raise concerns about privacy, identity theft, misuse, security of data and duplication during the implementation of the UID scheme, and cited global examples of similar schemes that were rejected.
However, it is useful to see the guiding principles behind the implementation of the scheme that made it so attractive to the Congress-led UPA II government. The spirit of UID seems to lie in two guiding principles; using Public-Private Partnerships (PPPs) to make government more effective, and entering the data game. In a recent interview to the Economic Times, Shrikant Nadhamuni, who headed technology for UIDAI is quoted as saying: “We wanted to move the ID game—from a state where some people had no ID and others had paper ID to something beyond even what Singapore had, in the form of smart cards, to online. Like biometric. Which is the future.”
The basis of the design of what was to become the UID was also laid out in the Report of the Technology Advisory Group for Unique Projects, submitted to the Ministry of Finance in 2011, headed by Nandan Nilekani, a respected figure in Indian business and later to become CEO of UIDAI. Others involved with the report were the chairman of the Security and Exchange Bureau of India (SEBI), the secretary, Department of Telecommunications of the Government of India, the chairman of the privately owned IFMR trust which seeks to ensure that every individual and enterprise has access to financial services, and a few other experts on the subject. Many government officers constituted the secretariat. The report put out some revolutionary ideas about how to integrate private expertise into the public sector. It deduces that “the most important lesson that needs to be acted upon is that business change’ should drive the design and implementation of these projects”.
This was to be done by implementing a National Information Utility (NIU), which would be private companies with a public purpose: profit-making, not-profit maximising. The NIU would be flexible in its functioning, and the government would keep strategic control over the project. Private ownership of the project should be at least 51% and the government’s share at least 26%. Once the NIU is to become steady, the government would become a paying customer and would be free to take its business elsewhere. However, the report also admits that given the massive investments in building the NIUs, they would essentially be set up to be natural monopolies. At the time, the report had looked at the following schemes of the Indian government: Goods and Services Tax (GST), Tax Information Network (TIN), Expenditure Information Network (EIN), National Treasury Management Agency (NTMA) and New Pension System (NPS). The first Unique Project to take off, however, was the UIDAI.
This strategy raised red flags as well. Usha Ramanathan, an academic activist, wrote in Moneylife that: “In this set-up, we are witnessing the emergence of an information infrastructure, which the government helps — by financing and facilitating the ‘start-up’, and by the use of coercion to get people on to the database — which it will then hand over to corporate interests when it reaches a ‘steady state’.” She continues in the same piece that: “The NIU was not explained to parliament, and no one seems to have raised any questions about what it is. This, then, is the story of how the ownership of governmental data by private entities is silently slipping into the system.”
Controversies surround the Aadhar project. Nilekani, who was appointed Chairperson of UIDAI in 2009 by the current UPA government, and simultaneously given the rank of a cabinet minister, is increasingly in the news because rumours are swirling in India that a new government might choose to shelve the project. The card, that was envisioned to become an almost one-stop-shop in the future years regarding the delivery of welfare schemes and subsidies, is no longer mandatory to avail some of these, according to India’s Supreme Court. This is a setback to the government that considered the Aadhar card a method to plug “leaks” in the government delivery systems. Despite this, reports of data leakage, and even stories of fake Aadhar cards making their way into the news, the current establishment seems hopeful. The deputy chairman of India’s Planning Commission, Montek Ahluwalia, made a statement that the card did not require a legal basis to be used for transferring benefits to citizens, much in the same way citizens are not legally required to hold degrees to gain jobs.
The UIDAI project remains complex – a herculean task. The UK government shelved its identity card project because it was untested and the technology not secure, and because of the risks to the safety and security of citizens. With India in the midst of an election, it remains to be seen what will happen when a new government is formed, and whether the country can succeed in this task.
This article was published on April 10, 2014 at indexoncensorship.org
01 Apr 14 | Digital Freedom, India, News and features
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The social media experience which came across as a liberating tool for women, was often equated with a living room where one could voice opinions in public sphere. However, of late, a series of incidents have sounded a note of caution against the euphoria around social media. It has been compared to a street where women are abused, threatened, ogled at, rebuked, only virtually.
The situation plugs American academic Lawrence Lessig’s contention, “Cyberspace is something we build. Who knows how much of the real world is socially constructed? But, one thing is certain, cyberspace is socially constructed.”
While the online abuse faced by British activist Caroline Criado Perez, who led a successful campaign to have a woman on the £10 note first grabbed the news headlines, the scene in India isn’t too different. Even with a limited penetration of the internet, sexist abuse has become a tool to muzzle voices of independent women.
Things seem to have heated even more in the run up to poll season in India, where female Twitter users have increasingly become a subject of sexist abuse.
The abuse over political tweets isn’t a new phenomenon however; it has significantly gone up.
When Kavita Krishnan, feminist activist and political commentator recently opposed the induction of controversial chief of a right-wing outfit, who led an attack on women in a pub, she drew a barrage of abuse. Responses were replete with sexist comments and death threats. Additionally, there were many others who endorsed rape threats directed at her.
Krishnan, a Communist Party politbureau member, is also quick to point out that online abuse grows more vicious when she voices her political opinions. Threats directed at her have ranged from sexual assault to mutilation of genitals. Furthermore, anonymity granted to users on social media platforms has drawn threats directed at her mother too.
Female Twitter users are not always abused through words, morphed photographs with captions are also circulated by users online.
When actor, activist Gul Panag, who has been an assertive voice on Twitter recently threw herself into the political ring by contesting on a Common Man Party ticket, many users began posting her morphed photographs in lingerie with strategically placed accessories.
However, in an encouraging trend, trolls were soon outweighed by users who voiced support for her.
Female journalists, who express opinions on political issues, international affairs, among other topics considered anathema to the right wing, are also subjected to scathing Twitter attacks.
Sagarika Ghose, a senior Indian journalist who coined the term “Internet Hindus” writes, “As a television journalist, I get a daily dose of abuse on Twitter, an exercise in character-building endurance. Some examples: “Bitch, you deserve to be stripped and raped publicly.” “why u r not covering Assam riots?”, she writes.
Condescension is also evident in responses journalists receive which question their professional integrity. In Ghose’s case, the responses underlined how topics often considered anathema to the Hindu right, ended up pointing fingers at her journalistic integrity, accusing her of trivialising events.
With the poll bugle being sounded in country, female politicians active on Twitter have been subjected to scornful tweets, often threatening their family members. For instance, Priyanka Chaturvedi, a Congress party spokesperson tweeted, “Ladies you attack me is fine, bring on the love I say but don’t cross the crass line by dragging my parents/kids into this. Thanks. (sic)”
The reason for misogynistic abuse has little to do with what women talk about, rather it is the idea of a vocal and independent woman reclaiming online space which makes users abusive. Additionally, if a woman is vocal in opposing what may seem offensive to the right-wing, she becomes the target. Even opposing misogynistic values in seemingly innocuous statements draws in vicious abuse.
In December 2013, a researcher on caste and gender Arpita Phukan Biswas was subjected to rape threats when she protested against Indian singer Palash Sen’s misogynistic remarks at a cultural festival.
She initially let it go but as threats grew worse, she began tweeting about her harrowing experience and wrote a post on Facebook.
While many branded her Feminazi, others discussed how she should be made to shut up by rape and beating as she wasn’t having enough.
Politics, religion, feminism and sexuality are among the topics which strike more attention, deduces Anja Kovacs who heads the Internet Democracy Project, which recently did a study on women and verbal online abuse in India.
The study further notes that many online users expect women to be servile while others believe they have the right to discipline women through coercive measures resulting in blatant misogyny at play.
Kovacs rightly draws the metaphor of street for the internet.
“Internet is just like a street. Like women face sexual harassment on street, they do on the internet as well. Misogyny is evident in verbal online abuse on platforms like Twitter,” she says.
While sexism has been used as a tool to attack women on public spaces and muzzle their voices, it is time users come to each others’ rescue to reclaim spaces. Despite similarities between street and the internet, the weapons on the latter with both men and women are the same– the keyboard. The best way to counter avalanche of vicious sexist abuse is by witticism.
Kovacs believes setting up a strong online community of support is a way to counter abusive twitter users. “Being called ‘bitch, slut, whore’ is misogyny at play. And it cannot be eradicated and countered by legal measures”.
Similarly, a prolific Twitter user Vidyut Kale (@vidyut) makes it a point to never block anyone who trolls her. In fact, she believes in rolling up her sleeves and taking on the trolls. As a result, many trolls have ended up blocking her.
Perhaps, it is time we take a few steps back from the euphoria surrounding the liberating nature of the internet and critically examine social media spaces where virtual reality mirrors the real ugly one. There is a need to look at social media spaces as regions upholding patriarchal and misogynistic values and address challenges thereof.
This article was posted on April 1, 2014 at indexoncensorship.org
27 Mar 14 | India, News and features, Pakistan
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Shapoorjee Sorabjee, the first historian of cricket in India, had cautioned more than a century ago in 1897- “… to expect all political difference to disappear or all available self-interests to be foregone on the institution of cricket relations is to live in a fool’s paradise.” Sorabjee’s words echo loudly in the persecution of 67 Kashmiri Muslim students in the city of Meerut on March 6. Historian Ramachandra Guha’s statement- “post-independence, cricket was equated with patriotic virtue”, echoes louder.
These local college students had cheered the Pakistan cricket team which trounced India in a cricket tournament. In normal circumstances, cheering a team would not have been considered perfidious or criminal. Unless of course one is thrown back to 1945, when Orwell acerbically noted that there’s nothing like certain spectator sports to add to the fund of ill-will between nations and their populations. Or, more recently, to the times of Norman Tebbit and David Blunkett for whom a cricket match was the perfect crucible to test one’s loyalty to his country.
But Indo-Pak cricket matches are anything but “normal”. On the Indian side of the border, they are nothing but battles to be won, and once victory has been achieved, to be celebrated by humiliating, vilifying and demonising “the other”, that is, Muslims. And when there are Kashmiri Muslims, the viciousness is increased manifold.
So it happened that these students were charged with sedition, which under Indian criminal law, is equivalent to treason, and carries a maximum sentence of life imprisonment. The Bharatiya Janata Party (BJP), which in its present incarnation can give the British National Party and United Kingdom Independence Party lessons in jingoism and xenophobia, quickly bared its fangs, and raised a din about bringing these “terrorist” students to justice. Not unsurprising, when its senior leader and a proclaimed patron of cricket, states with pride that cricketing nationalism is an integral aspect of a person’s national identity. When the charges were withdrawn following a loud backlash, the BJP rushed to the election commission alleging that the ruling party in Uttar Pradesh (where Meerut is located) was violating the poll code by this act of pandering to anti-national Muslims.
This sordid affair brings back memories of March 2003. The police top brass in Calcutta had planned how to prevent Muslims from supporting Pakistan during the World Cup quarter-final against India. When India won, a precedent of sorts was set- the army chief, the prime minister and deputy prime minister rang up the players and congratulated them. Such praise is usually reserved for occasions when the team wins the tournament, and not a particular match. In Ahmedabad, riots broke out when Muslims were prevented from celebrating India’s win.
It is easy to excoriate the Hindu right wing parties, but rabid Islamophobia is par for the course in so far as they are concerned. The Meerut incident demonstrates a new use of sedition initiated not by the usual suspects but by a state government which professes to be secular.
An incident of 2010 brings out the novelty factor. Arundhati Roy had criticised the government for decades of brazen civil rights violations in Kashmir, and demanded that the people of the disputed territory be allowed to exercise their right of self-determination. The “patriotic” Hindu right went ballistic, and demanded that she be tried for sedition and also deported. Charges were pressed, and even some sections of the media were complicit in an all-out attack against her, as this report details.
But Meerut is not the bastion of the rabid fundamentalists, so what could have happened? The answer is found in the antecedents of the college administrators who went to the police in the first place. The rector and chancellor are a retired police officer and army general, respectively. Representatives and agents of the Indian state, which has always used the sedition law to squelch dissent and perpetrate impunity. Almost like Omar Abdullah, the chief minister of the state of Jammu & Kashmir, who exposed his real stance by calling the charges harsh and unacceptable, and in the same breath, labelled the students’ actions as “wrong and misguided”. But more striking is the cynical opportunism by the government of Uttar Pradesh. It had done nothing to stop the bloody riots in Muzaffarnagar last year but beat the tin drum of it being “secular” to the core. Taking it one step further, it used a law described as “objectionable and obnoxious” by none less than India’s first prime minister Jawaharlal Nehru, to curry favour with the majority Hindu constituency on the eve of national elections.
Whoever thought that the odious doesn’t have its productive uses?
This article was posted on March 27, 2014 at indexoncensorship.org
