22 Apr 2014 | India, News and features, Politics and Society
Gujarat Chief Minister and BJP prime ministerial candidate Narendra Modi filed his nomination papers from Vadodara Lok Sabha seat amid tight security on April 6. (Photo: Nisarg Lakhmani / Demotix)
Electioneering for the Indian elections of 2014 has reached a fever pitch. Never before in the history of modern India has it seemed likely that the country is ready to cut its cord with the Congress Party’s Gandhi family, and never before has its chief opposition party, the Bharatiya Janta Party (BJP) been projected as the sole inheritance of one man – Narendra Modi.
The “greatest show on Earth” – the Indian elections – is underway. There are 37 days of polling across 9 states, with a 814 million strong electorate, and more than 500 political parties to choose from. The hoardings all seem to scream the “development” agenda, but unfortunately in India, this conversation seems to be skating on thin ice. Cracks quickly appear, and beneath the surface, political parties seem to be indulging in the same hate speech, communal politicking and calculations that work to polarise the electorate and garner votes.
Hate speech in India is monitored by a number of laws in India. These are under the Indian Penal Code (Sections 153[A], Section 153[B], Section 295, Section 295A, Section 298, Section 505[1], Section 505 [2]), the Code of Criminal Procedure (Section 95) and Representation of the People Act (Section 123[A], Section 123[B]). The Constitution of India itself guarantees freedom of expression, but with reasonable restricts. At the same time, in response to a Public Interest Litigation by an NGO looking to curtail hate speech in India, the Court ruled that it cannot “curtail fundamental rights of people. It is a precious rights guaranteed by Constitution… We are 128 million people and there would be 128 million views.” Reflecting this thought further, a recent ruling by the Supreme Court of India, the bench declared that the “lack of prosecution for hate speeches was not because the existing laws did not possess sufficient provisions; instead, it was due to lack of enforcement.” In fact, the Supreme Court of India has directed the Law Commission to look into the matter of hate speech — often with communal undertones — made by political parties in India. The court is looking for guidelines to prevent provocative statements.
Unenviably, it is the job of India’s Election Commission to ensure that during the elections, the campaigning adheres to a strict Model Code of Conduct. Unsurprisingly, the first point in the EC’s rules (Model Code of Conduct) is: “No party or candidate shall include in any activity which may aggravate existing differences or create mutual hatred or cause tension between different castes and communities, religious or linguistic.” The third point states that “There shall be no appeal to caste or communal feelings for securing votes. Mosques, churches, temples or other places of worship shall not be used as forum for election propaganda.”
This election season, the EC has armed itself to take on the menace of hate speeches. It has directed all its state chief electoral officers to closely monitor campaigns on a daily basis that include video recording of all campaigns. Only with factual evidence in hand can any official file a First Information Report (FIR), and a copy of the Model Code of Conduct is given along with all written permissions to hold rallies and public meetings.
As a result, many leaders have been censured by the EC for their alleged hate speeches during the campaign. The BJP’s Amit Shah was briefly banned by the EC for his campaign speech in the riot affected state of Uttar Pradesh, that, Shah had said that the general election, especially in western UP, “is one of honour, it is an opportunity to take revenge and to teach a lesson to people who have committed injustice”. He has apologized for his comments. Azam Khan, a leader from the Samajwadi Party, was banned from public rallies by the EC after he insinuated in a campaign speech that the 1999 Kargil War with Pakistan had been won by India on account of Muslim soldiers in the Army. The EC called both these speeches, “highly provocative (speeches) which have the impact of aggravating existing differences or create mutual hatred between different communities.”
Other politicians have jumped on the bandwagon as well. Most recently, the Vishwa Hindu Parishad’s Praveen Togadia has been reported as making a speech targeting Muslims who have bought properties in Hindu neighborhoods. “If he does not relent, go with stones, tyres and tomatoes to his office. There is nothing wrong in it… I have done it in the past and Muslims have lost both property and money,” he has said. There was the case of Imran Masood of the Congress who threatened to “chop into pieces” BJP Prime Ministerial candidate Narendra Modi – a remark that forced Congress’s senior leader Rahul Gandhi to cancel his rally in the same area following the controversy that erupted. Then there is Modi-supporter Giriraj Singh who has said that “people opposed to Modi will be driven out of India and they should go to Pakistan.” In South India, Telangana Rashtra Samithi (TRS) president K Chandrasekhar Rao termed both TDP and YSR Congress (YSRCP) as ‘Andhra parties’ and urged the people of Telangana to shunt them out of the region. The Election Commission has directed district officials to present the video footage of his speeches at public meetings, in order to determine punishment, if needed. Karnataka Chief Minister Siddaramaiah has been served notice by the EC for calling Narendra Modi a “mass murderer”; a reference to his alleged role in the Gujarat riots of 2002.
Shekhar Gupta, editor of the national paper, the Indian Express has published a piece ominously titled “Secularism is Dead,” but instead appeals to the reader to have faith in Indian democracy far beyond what some petty communal politicians might allow. The fact that the BJP’s Prime Ministerial candidate is inextricability linked in public consciousness to communal riots in his home state of Gujarat has only compounded speeches over and above what people believe is the communal politics of the BJP that stands for the Hindu majority of India. In contrast, many believe that by playing to minority politics, the Congress indulges in a different kind of communal politics. And then there are countless regional parties, creating constituencies along various caste and regional fissures.
However, perhaps the last word can be given to commentator Pratap Bhanu Mehta who writes of the Indian election: “But what is it about the structures of our thinking about communalism that 60 years after Independence, we seem to be revisiting the same questions over and over again? Is there some deeper phenomenon that the BJP-Congress system seems two sides of the same coin to so many, even on this issue? The point is not about the political equivalence of two political parties. People will make up their own minds. But is there something about the way we have conceptualised the problem of majority and minority, trapped in compulsory identities, that makes communalism the inevitable result?”
It is this inevitability of communal diatribe, of the lowest common denominators in politics that Indian politics need to rise above. This is being done, one comment at a time, as long as the Election Commission is watching. The bigger challenge lies beyond the results of 16 May, 2014.
This article was posted on 22 April 2014 at indexoncensorship.org
22 Apr 2014 | India, News and features, Politics and Society
In 2013, by way of abundant caution, Harper Collins India decided to pixellate a total of nine panels, including all the close-ups of penises in David Brown’s graphic novel “Paying for It.” While the content, in which Brown narrated his encounters with sex-workers, was left untouched, the publishers were wary of India’s laws against obscenity which make the depiction of nudity almost verboten. This is because a sheet of prudery covers any sexual expression and also governs the legal regulation of sexual speech.
Hence, many welcomed the Indian Supreme Court’s February 2014 ruling that merely because a picture showed nudity, it wouldn’t be caught within the obscenity net- “a picture can be deemed obscene only if it is lascivious, appeals to prurient interests and tends to deprave and corrupt those likely to read, see or hear it,” and having a redeeming social value would save it from being censored.
The decision came in an appeal filed in 1993. Sports World, a magazine published from Calcutta, had reproduced the photo on the cover of German magazine Stern. In that photograph, Boris Becker had posed nude with his then fiancée Barbara Feltus; it was his way of protesting against the racist abuse the couple were being subjected to. A solicitous lawyer dragged Sports World to court, alleging that the morals of society and young, impressionable minds were in jeopardy. He cited Section 292 of the Indian Penal Code which prohibits and penalises any form of expression tending towards prurience and encouraging depravity in the readers or viewers. The court rejected the contention, holding that the Hicklin’s Test for determining obscenity has become obsolete, besides imposing unreasonable fetters on the freedom of expression. This test, formulated by the House of Lords in 1868 in Regina v. Hicklin stipulated that ‘‘The test of obscenity is whether the tendency of the matter charged as obscenity is to deprave and corrupt those whose minds are open to such immoral influences and into whose hands a publication of this sort may fall.’’
Instead, the United States Supreme Court’s ruling in Roth – wherein “contemporary community standards” were held to be a far more reasonable arbiter, was directed to be adopted. The court also affirmatively cited the decision in Butler which, while upholding the test in Roth, added that anything which showed undue exploitation of sex or degrading treatment of women would remain prohibited.
While the Hicklin’s Test being jettisoned is a cause of relief, the judgement by no means can be held as finally freeing Indian law from the shackles of “comstockery.” George Bernard Shaw had coined this term in 1905 while raging against Anthony Comstock who had taken it upon himself to rid American society of vice. For Comstock, lust and sexual desire were abhorrent, and as he candidly proclaimed anything which even remotely arouses any sexual desire was to be dealt with in the most stringent manner. No wonder he had called Shaw an “Irish smut-peddler” in retaliation.
Gymnophobia, or the fear of nudity, isn’t something new to India’s Supreme Court. Also, it has always been female nudity and the fear of sexual desire which have governed the Court’s opinions. Its image-blaming position has repeatedly been used to reinforce the assumption that sexually explicit images trigger urges in men for which they cannot be held responsible. Depictions of nudity WERE condoned only if they achieved some “laudable social purpose” such as encouraging family planning or making people aware of caste-based atrocities. As Martha Nussbaum points out, collapsing the “disgust” for the nude female body with male sexual arousal and regarding sex as something furtive and impure results in the revulsion being projected on to the female body, thereby making the legal definition of obscenity collude with misogyny.
The present decision is no different. Because Feltus’ breasts were covered by Becker’s arm, and also because Feltus’ father was the photographer, it was held that only the most depraved mind would be aroused and titillated by the magazine cover. Most troubling of all is the overt reliance on contemporary community standards. True, that Indian society has evolved since 1993, but as Brenda Cossman details the scene in Canada in Butler’s aftermath, community standards became a rubric for majoritarian sexual hegemony, resulting in persecution and censorship by prudish vigilantes. And of course, it goes without saying that the search for “redeeming social value” usually ends at puritans’ doorsteps.
Comstockery’s tattered banner, emblazoned with “Morals, not art!” flies aflutter in India.
This article was posted on 22 April 2014 at indexoncensorship.org
16 Apr 2014 | India, News and features, Politics and Society
(Image: GeorgeMPhotography/Shutterstock)
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 2014 | Digital Freedom, India, News and features, Politics and Society
(Image: Sergey Nivens/Shutterstock)
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
