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বরাকের প্রাকৃতিক পরিবেশ ও বুলডোজার উন্নয়ন:বিশ্ব পরিবেশ দিবসে বরাকের কিছু পরিবেশপ্রেমী সংগঠনের যৌথ বিবৃতি

June 5, 2022
ডলু চা বাগানে বুলডোজার উন্নয়ন। ছবি সংগৃহিত।

২০২২ সালের বিশ্ব পরিবেশ দিবসের সংগ্রামী অভিবাদন গ্রহন করুন। আমরা জানি বরাক উপত্যকার তিন জেলার মোট ভূ-ভাগের প্রায় ৫৮ শতাংশ বন-জঙ্গলে ঘেরা। তবুও বরাকে পরিবেশ দূষণের প্রভাব মারাত্মকভাবে পড়ছে। এবছর মে মাসে আচমকা বন্যার পর এরকমটিই জানিয়েছেন বিষেষজ্ঞরা। প্রবলহারে বন-জঙ্গল ধ্বংস এবং পাহাড় কেটে ফেলা এর অন্যতম কারণ।

এই উপত্যকা একসময় প্রাইমেটদের স্বর্গরাজ্য বলে জানা যেতো। এখানকার সবুজ বনাঞ্চলগুলো স্লো-লরিস, রিসাস মেকক, আসামি মেকক, পায়ারী বানর, কেপড লঙ্গুর, বনরুই, গুইসাপ, কচ্ছপ এবং নানারকম অজগর সাপের বিচরণ ভূমি। পূর্বে এখানে সুমাত্রীয় গণ্ডারও পাওয়া যেতো। কিন্তু উন্নয়নের নামে সবুজ ভস্মীকরনের ফলে এই সমস্ত বহুকাল বিলুপ্ত হয়ে গেছে। গবেষকদের মতে, এখানে বর্তমানে ২১ প্রজাতির পাখি বিলুপ্তির পথে। তাদের মধ্যে দুইটি খুব শীঘ্রই বিলুপ্ত হবে, তিনটি বিলুপ্তপ্রায় এবং আরোও ১০টি প্রজাতি খুব তাড়াতাড়ি বিলুপ্তপ্রায় প্রজাতিতে পরিণত হতে চলেছে । এ অবস্থায় বরাকের বনসমূহের সংরক্ষণ দরকার। অথচ এই উপত্যকার অর্থনৈতিক নীতিতে এই সব পরিবেশ সংক্রান্ত উদ্বেগের কোন প্রতিফলন নেই। ডলু-লালভাগে সরকারী উদ্যোগে প্রায় ত্রিশলক্ষ গাছ কেটে এয়ারপোর্ট বানানোর প্রকল্প হাতে নেওয়া হয়েছে। এই প্রকল্প বাস্তবায়িত হলে এর সাথে ভরাট করে নিশ্চিহ্ন করে দেওয়া হবে ১টি জলাশয় এবং কয়েকটি পুকুর ছাড়াও আরো নানারকম জলের উৎস ও জলাভূমি । সেই সাথে লোপ পাবে নানারকমের পশুপাখি, কীটপতঙ্গ তথা উদ্ভিদ এবং প্রাণিকুল।

পরিবেশ রক্ষা ভারত সরকারের একটি সাংবিধানিক কর্তব্য। ভারতীয় সংবিধানের ৪৮(ক) অণুচ্ছেদমতে সরকারের প্রতি নির্দেশ দেওয়া হয়েছে যে পরবেশ রক্ষা, পশুপাখি সংরক্ষন তথা বন সংরক্ষণের প্রতি সরকারের তরফ থেকে বিশেষ গুরুত্ব দিতে হবে। তাছাড়া, ভারতীয় উচ্চতম ন্যায়ালয় এম সি মেহতা ভার্সাস ভারতীয় গ্ণরাজ্য সহ আরোও নানা মামলায় এই মত প্রকাশ করেছেন যে স্বচ্ছ বায়ু, স্বচ্ছ জলসহ পরিচ্ছন্ন পরিবেশ জনগণের মৌলিক অধিকারের মধ্যে পড়ে। সংবিধানের ৫১ -ক ধারা মতে পরিবেশ, জলবায়ু এবং বন্য জীবজন্তু সংরক্ষণ করা ভারতীয় নাগরিকদের জরুরি কর্তব্যও বটে।

ডলু চা বাগানে বুলডোজার উন্নয়ন। ছবি সংগৃহিত।

আন্তর্জাতিক মানবাধিকার আন্দোলনের ক্ষেত্রে রিও ঘোষণাপত্রকে (The United Nations Conference on Environment and Development,1992) পরিবেশ সংক্রান্ত অধিকারের বিষয়ে যুগান্তকারী বলে ধরা হয়। সেই ঘোষণাপত্র মতে অর্থনৈতিক উন্নতির কেন্দ্রবিন্দুতে মানুষের স্বাস্থ্য এবং কার্যক্ষম জীবন হওয়া উচিত। তাই প্রত্যেকটি বৃহৎ অর্থনৈতিক প্রকল্পের ক্ষেত্রে প্রথমে পরিবেশের উপর এর বিরূপাত্মক প্রভাব পর্যালোচনা করে দেখতে হবে। সেইসাথে, আদিবাসীদের অধিকার সংক্রান্ত রাষ্ট্রসংঘের আন্তর্জাতিক ঘোষণাপত্রেও (UN Declaration on the Rights of Indigenous Peoples, 2007), যার স্বাক্ষরকারী দেশগুলোর মধ্যে ভারত অন্যতম, পরিবেশ সংরক্ষণের ক্ষেত্রে আদিবাসীদের অধিকারকে বিশেষ গুরুত্ব দিতে বলা হয়েছে। কারণ পরিবেশ সংরক্ষণে সকল দেশেই সবচেয়ে বেশি গুরুত্বপূর্ণ ভূমিকা রাখেন সেখানকার আদিবাসী জনগোষ্টীরা। তাদের সংস্কৃতি এবং জীবনচর্যা পরিবেশ-বান্ধব। তাই পরিবেশ সংরক্ষণ করতে হলে প্রথমে জল-জংগল-জমির উপর তাদের প্রাপ্য অধিকার সংরক্ষণ করা দরকার। যে সকল জমি, এলাকা এবং সম্পদ তারা পুরুষানুক্রমে ব্যবহার করে আসছেন সেই সকল ভূমি ও প্রাকৃতিক সম্পদের উপর তাঁদের অধিকার সুরক্ষা করতে হবে। এবং জীববৈচিত্র্য রক্ষার ক্ষেত্রে আদিবাসীদের পরম্পরাগত জ্ঞানকে গুরুত্ব দিতে হবে।

ডলু চা বাগানে বুলডোজার উন্নয়ন। ছবি সংগৃহিত।

এমনকি ভারত সরকারও ২০০৬ সালের বনাধিকার আইন (Scheduled Tribes And Other Traditional Forest Dwellers (Recognition Of Forest Rights) Act, টো০৬) এর মাধ্যমে এই অধিকারকে স্বীকৃতি দিয়েছেন। নিয়ম করা হয়েছে যে, আদিবাসী এলাকাতে গণ-শুণানির মাধ্যমে সম্মতি সংগ্রহ না- করা পর্যন্ত ঐ জমি অন্য কোনও কাজে ব্যবহার করা যাবে না৷ অথচ ডলুতে দু-দুটি গ্রামসভা ভেস্তে যাওয়ার পরেও কোনও অজ্ঞাত কারণে জমি অধিগ্রহণ করা হচ্ছে। এছাড়াও ১৯৮৬ সালের পরিবেশ (সুরক্ষা) আইন (Environment (Protection) Act, 1986) অধীনে পরিবেশ-প্রভাব মূল্যায়ন বিজ্ঞপ্তি ২০০৬ (Environment Impact Assessment Notification, 2006) নাম জারিকৃত এক বিজ্ঞপ্তিতে বৃহৎ অর্থনৈতিক প্রকল্পগুলোর ক্ষেত্রে রিও ঘোষোনাপত্রে গৃহীত নিয়ম অর্থাৎ পরিবেশের এর উপর এর প্রভাব এর মূল্যায়ন (environmental impact assessment ) কেও বাধ্যতামূলক করে। তথ্য জানার অধিকার আইনের দ্বারা প্রাপ্ত সর্বশেষ তথ্য মতে ডলু-লালবাগের ক্ষেত্রে এই নিয়মটিও মান্য করা হয়নি। এরপর আদিবাসী জনগণ নিজেদের অধিকার রক্ষার জন্য রাস্তায় আন্দোলনে নামলে তাদের উপর দমনমূলক নির্যাতন চালানো হচ্ছে। ফৌজদারি কার্যবিধির ১৪৪ ধারার অধীনে নানা নিষেধাজ্ঞামূলক আদেশ জারি করে রাখা হয়েছে।

ডলু চা বাগানে বুলডোজার উন্নয়ন। ছবি সংগৃহিত।

আমরা স্থিতিশীল উন্নয়ণ চাই। স্থিতিশীল উন্নয়নের ধারণাটিকে ১৯৮৭ সালের ব্রান্টল্যান্ড কমিশন বলা হয়েছে যে ইটা এমন এক “উন্নয়ন যা ভবিষ্যত প্রজন্মের নিজস্ব চাহিদা মেটাতে সক্ষমতার সাথে আপস না করে বর্তমানের চাহিদা পূরণ করে।” পরিবেশ ধ্বংস করে স্থিতিশীল উন্নয়ন হয় না। যে উন্নয়ন ভবিষ্যত প্রজন্মের বিপদ ডেকে আনে সেই উন্নয়ন বর্তমান ও ভবিষ্যৎ উভয় প্রজন্মের সাথে বিশ্বাস ঘাতকতার নামান্তর।

এই পরিপ্রেক্ষিতে সাংবিধানিক মৌলিক অধিকার এবং কর্তব্যের কথা স্মরণ রেখে আমরা নিম্নলিখিত ব্যক্তি তথা সংগঠন এই যৌথ বিবৃতির মাধ্যমে নিম্নলিখিত দাবিগুলো উত্থাপন করছি:

১। ডলু বাগান সংক্রান্ত মৌ-চুক্তি(Memorandum of Understanding) অতি সত্তর বাতিল করা হোক।

২। বাগানে জারি থাকা ১৪৪ ধারা অতিসত্বর প্রত্যাহার করা হোক।

৩। অধিকৃত জমিতে সরকারী নিয়ম মতে পাট্টা প্রদান করে বসবাসকারী লোকদের মালিকানা সুনিশ্চিত করা হোক।

৪। যেহেতু মৌ-চুক্তি (Memorandum of Understanding) থেকে এটা স্পষ্ট যে বহুদিন ধরে বাগানে শ্রমিকদের প্রাপ্য টাকা বকেয়া রয়েছে, তাদের সেই টাকা মিটিয়ে দেওয়া হোক।

৫। যে চারাগাছ তথা ছায়াতরু কেটে ফেলা হয়েছে সেগুলোর জায়গায় পুনঃরায় বনায়ণ করা হোক।

বরাক হিউম্যান রাইটস প্রটেকশন কমিটি (BHRPC)
বরাক ডেমোক্রেটিক ফ্রন্ট (BDF)
হামদের বাত

BHRPC fact finding report on the living condition of family of language-martyr of 1961 Birendra Sutradhar

April 18, 2022

A little more than sixty years ago the southern tip of Assam, known as Barak valley, witnessed in the course of an ongoing Bhasha Andolan/language movement the falling of eleven Bengali men and women to state police bullets on 19 May 1961. Protesting as they were against the declaration of Assamese as the sole official language of the state, their deaths ironically marked not the end but the beginning of a new chapter in the post-independence history of Assam. Given the crucial role the movement played among others, in shaping up the future language policy, including the discourse of (cultural/ linguistic) minority rights in Assam, and eventually the territorial reorganization (by carving out the hill states in the 1970s) of the state.[1]

Though the 19 May is celebrated as language martyrs day in Barak valley and other parts of the state, it is surprising as well as disturbing to see that the incident not only failed to attract the kind of attention that it should have, but also the families and the descendents of the martyrs are neglected and they are made to live in degrading and inhuman conditions.

Birendra Sutradhar (1937 to 19 May 1961) (বীরেন্দ্র সূত্রধর) was one of the 11 martyrs killed by police on 19 May in 1961. He was a carpenter by profession. He took part in the language movement. On 19 May 1961, while participating in the satyagraha demanding the official status for Bengali language, he was shot by the paramilitary forces, dying in hospital twenty hours later, on 20 May 1961. [ii]

The dilapidated bamboo hut where the descendants of Birendra Sutradhar are made to live. Photo by Taniya Sultana Laskar

However, his survivors and their descendants have largely been ignored by civil society, intellectuals and the larger Bengali community of the valley and they have been left to fend for themselves. They have been made to suffer silently and pay for the martyr’s supreme sacrifice both directly and indirectly. In the last week of March, 2022 the local media reported that the family of language martyr Birendra Sutradhar has been facing legal issues due to a civil case instituted against them. They are in need of legal and paralegal help. And also receiving further information about their inhuman and degrading living conditions a team of Barak Human Rights Protection Committee (BHRPC) visited them on 27 March 2022. The team of BHRPC was consisted of Nirmal Kumar Das, Swapna Bhattacharya, Neharul Ahmed Mazumder, Jayashree Bhusan, Hillol Bhattacharya and Taniya Sultana Laskar. The team interacted with the descendents of the martyr, namely Madhumita Sutradhar (61 years) (Daughter of Birendra &Dhankumari Sutradhar), Amrit Kumar Suklyapadhya (65years) (Son in law of Birendra and Dhankumari Sutradhar), Moushumi Sutradhar (40 years) Grand-daughter of Birendra  and Dhankumari Sutradhar), Rai Debnath (Class IX) (Great-granddaughter of Birendra and Dhankumari Sutradhar) and Raj Debnath (Class VII)  (Great-grandson of Birendra and Dhankumari Sutradhar) from about 12.30 pm to 2 pm.

Neharul AHmed Mazumder and Nirmal Kumar Das with members of the family of Birendra Sutradhar’s descendents. Photo by Hillol Bhattacharjee

Background

Birendra Sutradhar was born to a Bengali Hindu family in the village of Baharampur under Nabiganj police station in the Habiganj sub-division in the undivided Sylhet district in September 1937. In British India, the undivided Sylhet district and the undivided Cachar district constituted the Bengali-speaking majority Surma Valley Division of Assam. At the age of two Birendra lost his mother. A year later Birendra’s father died, and he was raised by his grandmother. She had him admitted to school, but he had to discontinue his studies after the first standard (Class I). At that time, the Partition of India was imminent, and ten-year-old Birendra persuaded his grandmother to migrate to what was to become India. They arrived in Silchar as refugees.

Early in his career, Birendra had to struggle to earn a livelihood. He chose carpentry, the traditional trade of his caste, becoming a skilled carpenter. In 1959, he married fifteen-year-old Dhankumari in Dharmanagar, Tripura. A year later they were blessed with a daughter. In order to support his family, Birendra went to Aizawl in Mizo district for a better livelihood, where he began working under a contractor. He left his wife and daughter with a distant uncle of his at the Manipur Tea Estate in Hailakandi.

During his long stay at Aizawl, Birendra longed to return home and take his wife and daughter along with him. He terminated his contract prematurely and returned to Silchar on 17 May 1961. In the street, he met Chandicharan Sutradhar, who took him to his workshop. At the workshop, Birendra came to know about the Bengali language movement and the problems of the Bengali speaking people from the student leaders of the movement. Birendra was instantly drawn into the movement. At Silchar, he put up at his residence of his grandfather. Even after repeated requests by his grandfather, he refused to see his wife and daughter in Hailakandi, instead he was determined to join the protest on 19 May.

On 19 May he took part in the satyagraha at the Tarapur railway station in Silchar. At around 2-35 pm, the paramilitary personnel posted at the site began to fire at the satyagrahis, killing six persons on the spot and wounding many others. The dead and the injured were carried to the Red Cross Hospital and the Silchar Civil Hospital for treatment. On 21 May 1961, the bodies of Birendra Sutradhar and Satyendra Deb were recovered from a water body adjacent to the Tarapur railway station. His death was mourned by hundreds of mourners who cremated him according to Hindu rites. He was survived by his eighteen-year-old widow and one-year-old daughter.[iii]

Hillol Bhattacharjee and Nirmal Kumar Das with the family of the descendants of Birendra Sutradhar. Photo by Jayashree Bhusan

The Language movement

It all came to a head on October 10, 1960 when, forgetting that Assam is a multilingual and multiethnic state unlike other states of India, the Assam Official Language Bill was placed in the Legislative Assembly to make the Assamese language the only official language of the state. To protest, the Cachar Gana Sangram Parishad was formed, and on April 22, 1961, the protesters marched across Silchar, Hailakandi and Karimganj to raise awareness on the language issue. The march continued till May 2.

When the demands went ignored, picketing began on May 19 in the sub-divisional towns of Silchar, Karimganj and Hailakandi. In Silchar, the Tarapur Railway Station (now Silchar Railway Station) held peaceful agitations in the morning.

However, trouble started brewing when the Assam Rifles arrived in the afternoon. Around 2:35pm, the paramilitary troops began to beat the protesters with rifle butts and batons, though unprovoked. Within a span of seven minutes, the troops fired 17 rounds of bullets. The lives of 11 people were claimed.

They were Kanailal Niyogi, Chandicharan Sutradhar, Hitesh Biswas, Satyendra Deb, Kumud Ranjan Das, Sunil Sarkar, Tarani Debnath, Sachindra Chandra Pal, Birendra Sutradhar, Sukamal Purakayastha and Kamala Bhattacharya.

Their sacrifice did not go in vain – Bangla was ultimately accorded the status of an official language in all three districts of Barak Valley.[iv]

The martyr’s descendents and their conditions 

From documents produced by the descendants of martyr Birendra Sutrdhar and information supplied by them it has come to light that in 2000, Cachar district administration allotted a plot of land measuring around 2 kathas (1440 square feet) to the widow of language-martyr Birendra Sutradhar late Dhankumari Sutradhar in Silchar Radha Madhav Road. This has been done after long persuasions by many local civil society organizations. A march of almost a hundred people accompanied her to the bamboo hut built in the allotted place as a mark of respect. The next day local media reported the event with joy and celebration.

But on 11th April 2002 a suit had been instituted by the name of local Radhamadhab Jhew Bigraha represented by Sri Ashish Kumar Ray (Saha) challenging the allotment of land making Silchar Municipal Board and the widow of the martyr Late Dhan Kumari Sutradhar as defendants. On 15-12-2008 an order was passed by the Munsiff Court, Silchar in favor of the Municipal Board and Late Dhanakumari Sutradhar upholding the allotment.  The Akhra authority (acting on behlf of the Jhew Bigraha) then made an appeal in the higher court of civil judge. That was also dismissed affirming the decree of the trial court upholding the allotment with cost in 2018. They again preferred a second appeal in the Gauhati High Court numbering RSA/94/2019 which is still pending decision. Whenever the martyr family tries to build a permanent structure in the said land the Akhra people come over and object even though there is no injunction or restraining order of any sort. So their fate is attached to a bamboo hut for how long they don’t know.

The living condition of the family 

The financial condition of the family is very bad. Five members family consisting of two minor children (great-grandchild of Sahid Birdendra Sutradhar)  their parents and their grandmother that is Madhumita Sutradhar (the daughter of Briendra Sutradhar) is dependent on the income of Moushumi Sutradhar ( grand-daughter of late Dhankumari and martyr Birendra Sutradhar). She works as a contractual non-teaching emplyee in Assam University, Silchar. Her son is appearing for the board (HSLC) examination this year. Her daughter is reading in class seven. The son of the martyr died a few months back. 

Moushami and her mother both are dealing with different health problems. Moushumi has swollen glands all over her body. She has been referred to GMC but due to financial difficulties she isn’t able to go there. Modhumita is dealing with clinical depression after the death of their son. 

Human rights violations

The Indian constitution guarantees all of its citizens the right to life and personal liberty. The definition of life does include the right to dignity.  The way this family has been treated is in violation of their life and personal liberty.  The district administration should come forward and ensure life and personal liberty of the family. 

India is a signatory of the Universal Declaration of Human Rights, 1948. This declaration makes it mandatory for all the signatory states to guarantee every individual certain rights. Article 17 of Universal Declaration of Human Rights which protects every individual from arbitrary and unlawful interference with the privacy, dignity, honor and reputation which is violated in the present case. Also Article 25 of Universal Declaration of Human Rights which declares that motherhood and childhood are entitled to special care and assistance. This also has been violated. 

Recommendations

BHRPC recommends the following steps to be taken to ensure the right to life and liberty of the family. 

  1. Since the right to shelter is a fundamental right under Indian constitution, quick steps should be taken by the cachar district administration to ensure them a safe shelter and safe housing in their land.
  2. Silchar municipal board should take a quick step to mutate the name of legal heirs of DhanKumariSutradhar in the land. 
  3. District administration should ensure that the medical needs of the family should be addressed properly.  
  4. A public meeting should be organized with the other civil society organizations in the locality with the residents and felicitate the family to make people inclusive towards them.

Conclusion 

As we are approaching the month of May, Silchar town is  getting decorated for the sahiddiwas (martyrs’ day) once again. The memoirs are getting cleaned and repainted again.  However, some people in the locality mock them saying they are using martyrs’ names to get a house. They are almost ostracised by an influential section of people. This unwelcoming behaviour is adding to their sufferings. Madhumita was just six months old when her father made the supreme sacrifice. She has always been with her mother. She has witnessed the desperation of her mother for a house of her own. She remembers how her mother has requested so many people for a house and finally got one. But it didn’t last long and the cases popped out all of a sudden.  The sahidpatni late Dhan Kumari Sutradhar was so disheartened by that fact that she told Madhumita once that if people made you leave this place, leave it,  go and live somewhere else, may be on the footpath, but don’t die, don’t take your life. It appears that she gave up on the people of Silchar. She lost all hope and was preparing her daughter to deal with all the worst scenarios. Why wouldn’t she? This town had shown more love towards the architecture and memoir made in memories of the martyrs, of cement and stone, but the living memories are suffering in ignorance and getting forgotten little by little every day.  


[1] Bhattacharjee, Nabanipa. “Assam’s Language Warriors”. India-Seminar.Com, 2022, https://www.india-seminar.com/2012/640/640_nabinipa_bhattacharjee.htm.

[ii] About Birendra Sutradhar: Bengali language activist (1937 – 1961) | Biography, Facts, Career, Life https://peoplepill.com/people/birendra-sutradhar

[iii] Idid

[iv] Kar Bhowmik, Shilajit. “How 11 People Gave Their Lives For Bangla In Assam”. Dhakatribune.Com, 2022, https://www.dhakatribune.com/special-supplement/2022/02/21/how-11-people-gave-their-lives-for-bangla-in-assam.

UN Special Rapporteur on Freedom of Religion or Belief includes BHRPC submission in his report to the UN General Assembly

November 13, 2020

United Nations Special Rapporteur on Freedom of Religion or Belief submitted a report titlted Report on safeguarding freedom of religion or belief for the successful implementation of the 2030 Agenda for Sustainable Development to the 75th Session of General Assembly on 20 October 2020.

The report highlights the importance of safeguarding the right to freedom of religion or belief for all for the successful implementation of the 2030 Agenda for Sustainable Development. It focuses on religious or belief minorities as a target group who are at risk of ‘being left behind’, and who have received less attention from policymakers in the field of sustainable development. The Special Rapporteur outlines legal, institutional and policies challenges with regard to the enjoyment of freedom of religion or belief by members of minorities around the world; outlines patterns of discrimination and violence; and highlights the interconnectedness of SDG16 on just, peaceful and inclusive societies with other 2030 Agenda goals and targets. To assist States in monitoring of and reporting on inequalities and discrimination and their root causes, the Special Rapporteur encourages States to consider additional draft indicators, with the purpose of discerning progress in protecting the right to freedom or religion or belief and effectively addressing discrimination and violence based on religion or belief. He calls on States to adapt the indicator framework to their own country situations to identify protection gaps and formulate measurable and timebound steps to close such gaps.

Barak Human Rights Protection Committee (BHRPC) made a submission in response to a call for submission made for the purpose.  The BHRPC submission titled Institutional Discrimination and Statelessness in India dealt with discriminations agaonst minorities in India’s ever changing citizenship regime. 

According to the submission, India’s new citizenship regime under the stewardship of its freshly re-elected rightwing government has been deliberately exclusionary and non-secular. The insidiously calibrated amendments to legislations pertaining to citizenship have taken a nefarious turn in recent years. Any veneer of equality and non-discrimination has been shed. The Supreme Court of India has played its part by providing judicial approval to government actions, at every step and, is facing a credibility crisis.

It is argued that throughout 2019, the Government of India directed all states to prepare a National Population Register (NPR) through door-to-door enumeration as a first step towards the creation of the National Register of Indian Citizens (NRIC). This process, already undertaken in the state of Assam under direct oversight from the Supreme Court, resulted in 1.9 million Indians being excluded from the register. The exercise was marred by arbitrariness, abuse of authority, and prejudice against the Bengali and Muslim communities in Assam. Through this, and a parallel revision of voter lists, large number of people have been potentially or already made stateless, with limited scope for review through Foreigners Tribunals. The death toll and other human costs arising from this citizenship process, also continues to rise. As the final prong of this troika, the Central Government adopted the Citizenship Amendment Act (CAA) in December 2019 providing a preferential route to naturalization for six religious minorities from Afghanistan, Pakistan or Bangladesh residing in India since 2014. Widely believed to assuage non-Muslims by providing a route to reinstating their citizenship, the message was clear – Muslims are unwelcome, second-class citizens of India.

It is further submitted that these legislations and their attendant processes are not only prima facie discriminatory, they are profoundly persecutory and xenophobic in their implementation and impact. They exacerbate deep-seated societal biases and feed the hypernationalistic narrative of a resurgent Hindu India by invoking a skewed history, acts of violence, and dehumanization of the largest religious minority in the country. Through a systematic and concerted effort by the Government of the day, Muslims face the threat of being deprived of their citizenship – the gateway right to all other rights necessary for a life of dignity.


The submission can be accessed at the UN OHCHR website here

How immigration laws and citizenship laws are used to denationalise people in Assam

November 13, 2020

Mr Oliullah Laskar is an advocate who practices before the Gauhati High Court. He is part of the Barak Human Rights Protection Committee (BHRPC), a human rights organisation based in the Barak Valley in Assam. Natasha Maheshwari, for the Parichay — The Blog, spoke to Mr Laskar about the difference between citizenship and immigration laws, the working of the Foreigner Tribunals, the problems with the NRC, and the tribulations of a lawyer who has fought cases before the FTs.

The interview has been edited for length and clarity.

OL: Before I begin answering your questions, I would like to give you some context to the Foreigners Act, 1946 and its use as a legislation to determine citizenship. The Foreigners Act (Act) is not equipped to deal with the situation in Assam or across India, if the NRC is implemented across the country. Because the mischief that was sought to be addressed by the Foreigners Act is different from the situation at hand.

The earliest version of the extant Act was passed as an ordinance in 1942. It was amended to become the law that is presently in force —the Foreigners Act 1946.

The Statement of Object and Reasons of the Act calls it a war emergency legislation. During the World Wars, governments tended to be more stringent about their boundaries and had placed restrictions on the entry of foreigners and immigrants. So the context of the promulgation of the legislation was the World War. We have to examine the context and immediate use of the Act in order to understand its present ineffectiveness.

The Foreigners Act, 1946 was not meant to be a legislation to determine citizenship. There is a difference between citizenship and immigration laws. An immigrant is presumed to be a foreigner and on the basis of that presumption she is denied most rights that are otherwise available to a citizen. However, in a citizenship determination exercise, we are determining the rights of people who are presumed to be citizens and already being treated as such.. Therefore, there is a distinction between immigration laws and laws relating to determination of citizenship.

You will find this distinction being recognised in international law jurisprudence. Even agencies of the UN have affirmed that the burden of proof should lie on the State in citizenship determination procedures. But in procedures related to immigration, in most western countries, the burden of proof is on the alleged immigrant. This was discussed in the Sarbananda Sonowal case. But the Supreme Court failed to distinguish between the process related to identification of immigrants and that of citizenship determination exercises. The SC did not make a distinction between otherwise distinct phenomena and therefore it was ruled that the burden of proof in a citizenship determination exercise, like the NRC, should be on the person alleged to be the foreigner.

The categories of persons to whom the Act is applicable is directly related to the question of burden of proof. If we assume that any person can be tried under the Act, then we will find ourselves in an absurd situation — anyone can be accused of being a foreigner.

If anyone can be sent to the Foreigner Tribunals (FT) there will be no meaning of the voter list, casting your vote, forming the government.  If people who have elected the government are being sent to the FTs, what is the legitimacy of the government? At present, we are in this difficult situation because of our failure to distinguish between immigration laws and laws for determining citizenship.

NM: In 2019, the Office of the United Nations High Commissioner for Human Rights noted that in “nationality determination processes, the burden of proof should lie with the State and not with the individual”. Section 9 of the Foreigners Act, 1946 places the burden of proving citizenship on an individual. Do you think that the IMDT Act, which placed the burden of proof on the State, was more equipped to deal with the question of citizenship?

OL: Citizenship is a very important question. It is not only the question of a person’s rights but of his life as a member of civilised society. The life of his progeny also depends on his citizenship. So it is a very, very serious matter. In fact it is more significant than capital trials.

If we follow a standard of due process or abide by the rule of law rules then the procedure will be stringent. The procedure adopted should be as stringent as that of a criminal trial.

In cases where a person who already enjoys her rights as a citizen under a legal presumption, like having her name in a voter list, is alleged to be a foreigner, the burden of proof should lie on the person who questioned her citizenship status. But in cases where an alleged immigrant is asked to prove her citizenship, the burden of proof should lie on the immigrant herself.

Like the Foreigners Act, the IMDT Act also used a quasi-judicial procedure to determine citizenship. Citizenship should be determined through a trial conducted by a regular court of law, the burden of proof being on the shoulder of those who allege foreignness of the person who is otherwise legally presumed to be a citizen. The proof that is given should be beyond reasonable doubt. Quasi-judicial tribunals like FTs or IMDTs can deal with cases of people who have a legal presumption of being a foreigner like people overstaying the validity of their travel documents which are now being dealt with in criminal proceedings conducted by judicial magistrates. The tribunals, therefore, appear redundant.

NM:  In your opinion, what are some of the problems with the NRC?

OL: There are criticisms from both sides  i.e. advocates for the NRC and those who are against it. The advocates of the NRC say that many people who should not be in the NRC have been included in the list.

Though the NRC intended to detect illegal immigrants, the process was not limited to them. Every citizen of India living in Assam had to file an application giving proof of their citizenship. The burden of proof was on them.

How is the government examining the capacity to vote of the very people who elected them? This is the main problem with the NRC. The other problem is that Clause 3(3) of the Act states that certain persons can register as original inhabitants (OI) if the registering authority is satisfied that they are OIs. But there is no definition of the term OI or procedure for determining who they are. In practice, this clause is applied on the basis of linguistic and ethnic identity.

Another problem is the virtual exclusion of certain types of oral and documentary evidence from the NRC process. As per Section 3 of the Citizenship Act, 1955, people who are born in India before 1987 are citizens by birth.

However, in the NRC application form, there was no provision to claim citizenship by birth by producing a birth certificate. Several countries have restricted the right to claim citizenship, but the basic democratic principle is that a person born in a country has a right to claim citizenship.

However, there is another distinction —  if it is applied to immigrants whose country of origin is known and admitted then it is a different question. If a couple has immigrated from another country with their child and are now living in India with valid travel documents then maybe the country of origin can grant citizenship to their child. But if neither India nor the country of origin recognises the citizenship of the child, then the child will be rendered stateless.

With respect to the right of a person to stay in a country, the European Court of Human Rights, in the case of Hoti v. Croatia,  has ruled that a person who has lived in a country for a very long time cannot be thrown out. 

While India hasn’t ratified the two international conventions on statelessness, Article 21 can be read in a manner such that a person cannot be rendered stateless, because without citizenship one will not have any dignity. Statelessness is the absence of rights. Hannah Arendt has called it civil death. Therefore, Article 21 will prevent a person from being made stateless.

NM: The objective of the National Register of Citizens in Assam was to identify illegal migrants, a long-standing demand of the Assam movement, which found expression in Clause 5 of the Assam Accord and Section 6A of the Citizenship Act, 1955.  Do you think that the NRC has been successful in fulfilling this objective?

OL: I don’t know whether the NRC has failed in its objective but the rhetoric of illegal immigrants is questionable. There are no authoritative findings which prove that there are a large number of immigrants in Assam. The Supreme Court has relied on Governor S.K. Sinha’s report. However, what is the authority of a Governor to make such a report? He is a Governor not the Government.

He did it in his personal capacity and not as the head of the State of Assam. As a Governor does he have this authority? What was the methodology by which he arrived at these numbers?

The works based on census reports does not reveal a significant amount of illegal immigration from our neighbouring countries. There may be illegal immigration but not as much as has been made out to be by the S.K. Sinha report.

An independent enquiry on the question of illegal immigrants should be made and if the committee concludes that there are a large number of illegal migrants they should be deported to their country. But which country do you deport them to? If it is Bangladesh then you cannot do so unless the Bangladeshi government accepts them as their citizens.

In its judgment in Assam Sanmilita Mahasangha, the Supreme Court directed the Indian government to speak with their Bangladeshi counterpart to discuss deportation. However, this was not implemented. The acceptance of the Bangladesh government may depend on the process that India uses to detect illegal immigrants. If the process is agreed upon by both countries then if someone is found to be a Bangladeshi immigrant, the government will take them back.

There are many instances of people extending their travel visas and continuing their stay. Article 36 of the Vienna Convention on Consular Access requires the government to inform consular authorities about an arrest. If the Bangladesh authorities find that a person who has been arrested for overstaying their visa is a Bangladeshi citizen then they will take them back. The Kulbhushan Jadhav case, which was fought before the ICJ, dealt with the issue of giving consular access to a foreign national. And if consular access is not given, civil society organisations intervene and contact the government of the country from which the person originates.

In the paragraphs above, I am referring to cases in which immigrants are involved. But the NRC is not directly related to such immigrants; the NRC is a process to deprive people who have been living in Assam for generations together of their rights as a citizen.

Even the Prime Minister of India has assured Bangladesh that the NRC is an internal matter. This means there is no question of deportation — the NRC is simply an exercise to make people stateless.

Amnesty International India’s report titled “Designed to Exclude” shows that the FT members are pressured to declare people as foreigners. There is a process of assessment of the performance of the FT members.  Declaring more people as foreigners is considered an assessment of excellence. Comparatively, the members who declare less people as foreigners are considered to have performed poorly.

Most of the FT members are on contract and they are under tremendous pressure to declare as many people as foreigners as possible. Apart from this, the Gauhati High Court (HC) has generated a sort of jurisprudence on the foreigner tribunals. There are mainly two rules made by the HC (there is no legislative basis for them):

1. in proceedings before the FT oral evidence has no significance.

2. if a document bears an unauthorised impression of a national emblem then it is not admissible.

For establishing linkage, often, women produce a certificate issued by the elected local government (Panchayat president). Panchayat presidents function under Assam’s Panchayat Act. Under the Prevention of Misuse of National Emblem Act 2005, and the Rules made in 2007 there is a schedule enumerating the authorities who can use the national emblem. Panchayat presidents are not allowed to use the national emblem. But they continue to do so.

So when the certificate is produced by the Panchayat president saying that he knows of this person and that they are the son/daughter of so and so whose name appears in the 1971 voter list, this certificate of proof of relationship is not admitted. This is because it uses the national emblem. However, no Panchayat president is ever prosecuted for wrongful usage.

In India the only thing which is considered to determine admissibility of evidence is relevance. If it is relevant it is admissible (the latest judgment on the matter is the verdict of the 3 judge bench in the Rafale review case). If a document is obtained through  criminal or illegal means it is still admissible if it is relevant. But the HC ignores this rule when it comes to trials under the Foreigners Act, 1946

So the first rule excludes oral evidence and the second rule excludes the documents that are available to many people.

These rules make it easier for the FTs to declare people as foreigners.

In most cases people fail to establish relationships with their parents. Section 50 of the Evidence Act, which lays down the evidence that can be used to prove a relationship, is also ignored.

In some cases oral evidence is recorded but not discussed in the decision by the FT or HC. According to the HC oral evidence has no significance before the FT. By excluding oral evidence, the HC has also disregarded the Supreme Court’s decision in the case of  Lal Babu Hussein v. Electoral Registration Officer. While the judgment does not directly deal with the admissibility of oral evidence, it assumes the admissibility of all types of evidence before the court in citizenship matters. 

NM: Recently, at a lecture at the National University of Juridical Sciences (NUJS), you said that the NRC process is exclusionary and discriminatory towards women in general and women from marginalised communities in particular. Can you elaborate?

OL: In 2016, I was sitting in a courtroom in the Gauhati HC. The bench was dealing with challenges filed against FT orders. The Presiding Judge, who is now the CJI of Sikkim HC, Justice A.K. Goswami asked why most of the challenges to FT orders were filed by women.

It is simple — more women are declared as foreigners by the FT which is why more women come to the High Court. It was a general observation made by the Court so the lawyer arguing did not answer Justice Goswami. But the question remains.

Most people who are declared as foreigners belong to the poorest section of the society. These people are uneducated and don’t have a board exam certificate or a birth certificate which can be used to prove relationship with their parents which in turn proves their citizenship. Additionally, the registration of marriage, particularly in the Muslim community, was not compulsory. It was made compulsory by an SC judgment pronounced much later.  However, even after it was made compulsory, a marriage that is not registered is still valid. As a result, many women do not have marriage certificates. Lastly, though the law gives women the right to inherit property, in practice this does not happen in most cases. As a result, often, women are unable to produce documentary proof to establish a relationship, particularly with their fathers.

In the case of men, some of them study up to matriculation and have board certificates. Those who do not have board certificates have land documents on which they mutate their name in the place of parents. They can use this document to show their relationship with their father. Men also put their father’s name on the voter list.

Women are frequently married before the age of 18 (even after the Child Marriage Act was enacted in 2006). So a young woman who marries before attaining majority  cannot enrol herself in the voter’s list of her paternal home; thereby proving that she is daughter of her father. So she enrols her name after she attains majority. Since she is already married, she uses her husband’s name in the voter list and not her father’s. So, the voter list does not help her to prove her relationship with her father.

There are several other reasons why women are excluded from the NRC, most of them deeply rooted in patriarchy. I have also heard of cases where a woman, who has left her husband’s house because of a domestic dispute, gets a notice at her matrimonial home. Because of the domestic dispute, the husband does not communicate the receipt of the notice. As a result, an ex parte order is passed against her. 

The reasons I have mentioned are not exhaustive. If fieldwork is conducted there are many other reasons that will come up. For example, if a family receives a notice from an FT in the name of a woman then too much importance will not be given to it. This is because a woman is not thought of as a very important member of the family. Even if the family appoints a lawyer, they will look for a cheap lawyer and won’t make too much of an effort to collect the documents that are required.

NM: Persons excluded from the NRC were supposed to receive rejection orders by March. Thereafter, the appeals process would begin. Now, because of COVID-19 and the catastrophic floods, the rejection process has been paused. How do you expect the appeals process to proceed? And how has the pandemic affected the lives of the people whose citizenship is in limbo?

OL: I am not sure. I saw a statement attributed to the new state coordinator of the NRC or an official from his office saying that they were in the process of preparing the rejection orders. However, due to technical problems in the database of the information preservation system, the data needed to be re-entered. This process of re-entry of data will take a few months.

But this pandemic has devastated the lives of people;  people have lost their jobs and there is scarcity of means to attain a livelihood. So even if the appeals process starts after the pandemic ends, it will be very difficult for these people because they will still be struggling to sustain themselves.

NM: As someone associated with the Barak Human Rights Protection Committee, what do you think is the role of broader civil society in resolving the question of citizenship and migration in Assam?

OL: A few years back I tried to speak with people who were working with human rights groups to make a position on this issue. If by civil society, you mean the human rights community, I think these people should come together and take a clear position on these issues.

The other part of the civil society, that is, bar associations, employees associations, the leadership of whom are members of the dominant communities, are not bothered about what is happening to the people excluded from the NRC.

 Even the people who profess to work from a human rights perspective are divided on the issue on ethnic lines. But some groups — for example, some women’s right organisations have taken a stand on one or two issues. However, even they haven’t taken a collective position and dealt with the NRC issue as a whole.  If an initiative is taken to get these human rights organisations to work together it will be much better. 

NM: Several FT lawyers have spoken of harassment and stigmatisation that they face due to the nature of their work. To add to that, a 2017 performance appraisal report of the members of the Foreigner Tribunals evinced that members who had declared a greater number of foreigners were more likely to be retained of their services in contrast to those who had declared fewer foreigners.

As an FT lawyer who has contended with threats and is arguing before a tribunal that is potentially prejudiced, what has been your experience? What motivates you to continue taking up citizenship law matters?

OL: I don’t appear before the FT very often because my practice is primarily before the HC. So personally, I haven’t faced one which is remotely uncomfortable. But I have heard about this from other lawyers. The newspapers had also reported a case of a scuffle within the courtroom.

But there were two cases that I recently dealt with — an interlocutory application was filed in both the cases but the application was not taken on record. So the lawyer in the case contacted me. I advised him to approach the local bar association. A delegation of the bar association spoke to the tribunal member but the application was still not taken on record.  Our request was only for the member to take it on record, if he felt that it was not sustainable the tribunal could reject it by passing an order. Then, I filed a writ petition before the HC, which directed the tribunal to accept the application

This shows that some of the tribunals are hostile towards the lawyers and they don’t even follow the minimum rule of procedures.

(Natasha Maheshwari is a 5th year student at Maharashtra National Law University Mumbai. She is a core team member at Parichay)


The interview was first published at Parchay — The Blog and reposted here for wider dissemination.

Before COVID 19, Chakma, Hajong tribes of Arunachal battled stormy migration

May 12, 2020

A look at how discrimination has driven Chakma and Hajong tribes, refugees from Bangladesh, who settled in Arunachal Pradesh in 1964, to the brink of starvation and statelessness. Writes Samir K Purkayastha

Usha Moy Dewn with his wife and grandchildren. Dewn has been struggling to make ends meet since the Centre announced the nationwide lockdown. Photo: Samir K Purkayastha

Usha Moy Dewn, 75, hailing from the refugee community of Chakmas in Arunachal Pradesh, after days of battle with hunger, was handed over 10 kg rice on April 30, a day after the ministry of development of north eastern region (DoNER), concerned over reports of starvation among the Chakma and Hajong tribes prodded the state government to include the communities in COVID-19 relief programmes.

The DoNER’s intervention was a welcome relief, but not enough help for many below-poverty-line families like Usha Moy’s from the twin communities, which historically have been victims of discrimination and lately been facing acute hunger even since the nationwide lockdown was imposed.

Of the total population of Chakmas and Hajong, 30 per cent are daily wage earners and are in need of immediate relief.

All sources of the meagre earnings of Usha Moy and his wife, dried up after the government announced the nationwide lockdown, effective from March 25 onwards. The couple used to make a living by taking up odd jobs at Jyotipur, their village in Diyun circle of Changlang district.

“With no relief forthcoming from the state government, the couple were forced to ration their modest provisions by curtailing their daily food intake,” said Subimal Chakma, a community leader.

Their two sons, who live nearby, could not be of much support either. They too have lost jobs due to suspension of all non-essential services across the country to prevent the spread of the virus, and are also excluded from the government’s relief plan. The third son is stuck in Tirupur in Tamil Nadu.

Usha Moy, when reached over the phone of one of his neighbours, on Saturday (May 2), said, in relief he got only rice and nothing else. His extended family of sons and grandchildren did not get anything.

 

Past of persecution, pain of statelessness  

Surprisingly though, the septuagenarian was not grumbling. He had seen worse, being a victim of discrimination all his life.

For the past 56 years, Usha Moy and most other members of the 65,875 strong Chakma (accounts for 90 per cent of the population) and Hajong communities, settled in the districts of Changlang, Namsai and Papum Pare, have been leading a stateless existence and facing discrimination on a regular basis.

The discrimination preceded their settlement in India in 1964.  They started facing religious persecution in the then East Pakistan, now Bangladesh, after India’s Partition in 1947.  The Chakmas, who are Buddhists, hail originally from the picturesque Chittagong Hill Tracts, in south-eastern Bangladesh, bordering India and Myanmar.

They were subsequently displaced when their land was submerged under the gushing water of Karnaphuli River following the construction of the Kaptai Dam in 1962. The far-reaching impact the hydel-power project would have on the surrounding villages was not taken into account.

The Hajongs are Hindus. They fled East Pakistan’s Mymensingh district during 1964-1969 purely because of state-sponsored religious persecution.

Usha Moy was among the 14,888 refugees, comprising 2902 families, that crossed over to India, in waves during that five-year span. Some of them initially took refuge in Tripura while others in the then Lushai Hills district (present-day Mizoram) of undivided Assam.

“It took us seven days of walk through jungle tracts to reach the nearest bordering village in Tripura from our native village Babusara in the CHT,” recalled Purno Kumar Chakma (70), who had embarked on the arduous journey with his parents as a 14-year old.

Growing roots in India

The migration came close on the heels of India’s defeat in the war against China in the North-East Frontier Agency (NEFA) sector in 1962. So, the Union government felt it would make strategic sense to populate the vast vacant land in the NEFA, which morphed into a Union territory of Arunachal Pradesh in 1972 and a state in 1987. The Chakma and Hajong refugees were given settlement between 1964 and 1969 in present day Changlang, Namsai and Papum Pare districts. Almost 90 per cent of the population now live in five circles of Changlang.

A government letter dated April 21, 1965 on resettlement of the two communities, pointed out that, for an area of 33,000 square miles, the NEFA has a total population of just 3,37,000 people.

“We were brought to NEFA in batches in trains and trucks. Initially, a group of Chakma refugees were also taken to Bihar. Later, they were brought back to the NEFA for settlement. Every family was given three to five acres of land based on their size,” Purno Kumar recollected.

The land did not ultimately amount to much when divided up among the next generation, Purno Kumar clarified. Many people such as Usha Moy also lost their arable land to soil erosion by the Noa Dehing River, a tributary of the Brahmaputra.

Nevertheless, the land was fertile and the displaced people were willing to toil extra hard to rebuild their life, he remembered.

Soon clusters of bamboo-wall- thatch roofed huts, perched on stilts, were built on forest clearings as the new settled communities were digging their roots. Purno Kumar, Usha Moy and many others, who were in their teens or in twenties, soon got married and started raising families.

“There was no problem until the 1980s. We were getting rations, jobs and other benefits from the government.  It never occurred to us then to push for our citizenship,” said Santosh Chakma, general secretary of the Committee for Citizenship Rights of Chakmas and Hajongs of Arunachal Pradesh.

Branded foreigners 

Taking a cue from the anti-foreigners agitation of 1979-1985 spearheaded by student groups in Assam, their counterparts in Arunachal Pradesh started demanding eviction of Chakmas and Hajongs from the state, dubbing them as foreigners.

Bowing under the pressure, the Arunachal Pradesh government on October 31, 1991 vide a circular issued by circle officer, Diyun ordered that no ration card will be issued or renewed for Chakmas and Hajongs with effect from November 1, 1991.

A 1991 state government circular announcing ban on ration cards for the Chakma and Hajong tribes

Not only that, even granting of citizenship and voting rights to the Chakmas and Hajongs continued to be stonewalled despite the Supreme Court’s directives. Only 5,097 of 65,875 Chakmas and Hajongs have voting rights, the Arunachal Pradesh government had revealed in January this year.

“For the last 56 years, Chakmas and Hajongs have faced discrimination as a matter of state policy,” said Suhas Chakma, director of the New Delhi-based Rights and Risks Analysis Group (RRAG).

He said the exclusion of the communities from the COVID-19 economic package was part of that discriminatory policy.

Taking note of allegations of “massive hunger and starvation” faced by the two communities during the national lockdown, DoNER’s joint secretary Rambir Singh on April 29 drew the attention of Arunachal Pradesh’s chief secretary Naresh Kumar towards the allegation.

“This is due to their exclusion from economic packages for vulnerable sections in these difficult times of COVID-19 pandemic…..,” Singh wrote to Kumar asking him to take up the issue on priority.

After the ministry’s nudge, the concerned district administration started relief distribution among the poor people from the two communities under the state disaster relief fund.

“In the past two to three days we have given 10-kg of rice each to 744 families and by Monday we hope to cover over 1000 families,” Changlang deputy commissioner Devansh Yadav told The Federal, denying the allegation that people were facing starvation.

Mr Yadav also said the government has started transferring ₹3,500 into the bank accounts of migrant workers and students stuck in other states. At least 2,000 people from Chakma communities of Changlang would benefit from it, he added.


The article was first published at THE FEDERAL and is available at https://thefederal.com/covid-19/before-covid-19-chakma-hajong-tribes-of-arunachal-battled-a-stormy-migration/

COVID-19 has pushed India’s already suffering tea plantation workers into deeper crisis

May 12, 2020

Tea workers are forced to live hand-to-mouth under normal circumstances. They will not be able to fight the consequences of contracting COVID-19.  Writes Shreya Sen

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Tea plantation workers in Assam. Photo: PTI. (The Wire)

The spread of COVID-19 has put India in the midst of an unprecedented humanitarian crisis. Not only do we have to battle a threatening pandemic with a neglected healthcare system, we also have to take absolute steps to prevent its escalation in a country of 1.3 billion people.

Unfortunately, the success in containing the virus necessitates the slowing down of economic activity.

Undoubtedly, this has grave consequences for the economy. Former RBI governor, Raghuram Rajan has gone so far as to say that, “Economically speaking, India is faced today with perhaps its greatest emergency since Independence.”

The International Labour Organization forecast has it that “…about 400 million workers in the informal sector are at the risk of falling deeper into poverty during the crisis.” In response to such dire circumstances, civil society has been compelled to play a significant role in preventing large-scale starvation.

As images of the many crumbling sectors of the economy continue to emerge, the primary focus of “lockdown 3.0” has been to start reviving operations, by allowing relaxations for specific industries.

The tea industry started pushing for such easing of norms soon after the nationwide lockdown was first announced. They are in a particularly fragile position during this economic crisis.

The industry is not only trying to stay afloat in the midst of an economically tumultuous time, the lockdown also started right in the peak plucking season, which has adversely impacted production and import. 

As an immediate solution to keeping up with global market demands, the Indian Tea Association had written to the state government on April 4, stating their wish for the “resumption of normal operations in tea gardens while adhering to the prescribed safety and social distancing guidelines.”

On the basis of such requests, work resumed in some plantations with permission from state administrations as early as the 10th of April and, in the latest lockdown phase, “tea industries and workers engaged are allowed to operate at all times.”

However, in the context of tea plantations in the state of Assam, this begs the question of what “normal” even looks like. And does this “normal” really enable the practice of critical safety measures such as social distancing?

The human cost

Approximately seven lakh workers are engaged in the tea industry in Assam. Women form over 60% of the workforce and are the ones primarily engaged in the indispensable work of leaf plucking. Workers earn an illegally low daily wage of Rs 167 per day.

In addition to this abysmal wage, workers in most plantations do not have access to adequate ration, water or sanitation facilities on a regular basis. Anaemia and malnutrition are particularly prevalent among the women and it is very common for men engaged in pesticide spraying to contract tuberculosis, other lung complications and loss of vision due to lack of protective gear and safety measures.

The healthcare facilities within and outside the plantations are grossly inadequate and ill-equipped to manage or treat the particular health conditions and vulnerabilities of the workers.

Such conditions have led to the very high maternal and infant mortality rates in the plantations. If these are the circumstances for work on a regular basis, there is little reason to believe that adequate precautions will be taken in times of COVID-19. The industry’s preparedness to deal with an outbreak within such a vulnerable population is, at best, questionable due to the lack of health infrastructure, a lack of quarantine facilities and the availability of testing as well as treatment.

The industry has cited financial crises every time it has been confronted with the reality of workers’ lives, with representatives going so far as to say, “Our job is to produce tea, and the challenge right now is to sustain the industry.”

Tea plantation workers in Assam pluck leaves while it rains. Credit: Nazdeek

Tea plantation workers in Assam pluck leaves while it rains. Credit: Nazdeek

Activists and collectives on the ground have rightfully questioned the prudence of the state and central governments in not playing a more active role in prioritising the safety of workers.

Despite several recommendations from state and central governments to not deduct wages of employees during this time, in many plantations, workers had not even received their daily wage or ration from the companies for a month after the initial lockdown, which only aggravated their risk.

This also means that rather than giving their informed consent to work and support the industry, workers are coming back to plantations at risk of exposure out of desperation and compulsion. In the meantime, temporary, non-contractual workers of the tea plantations remain all but forgotten with no social security, work benefits, wages or food for as long as, one can assume, the industry gets back on its feet. With many state governments now suspending critical labour laws to support industries, tea workers in Assam risk even further vulnerability if the state were to follow suit.

The biggest lesson learnt globally about minimising the impact of COVID-19 is social distancing. In a country as large as India, where so many people living in poverty do not have the luxury of practicing social distancing in reality, the window to enforce these precautionary measures is short and critical. 

India has thus far managed to fare even better than many developed countries because of prompt implementation of these norms. As noted economist Amartya Sen writes:

“The trade-off was that we take a huge hit with the visible impact of the disease, or we give ourselves some time to prepare and risk the economic consequences, and I’m glad that they chose the latter.”

While that stands true for most of the country, Assam’s tea plantations have dangerously, and one could even say erroneously, chosen the former.

Tea plantation workers live in close quarters in homes with very limited space. To take a chance by putting workers back to work in the plantations while the healthcare infrastructure is so poor, while testing rates are so low and most importantly, while no known treatment or vaccine is in place, is a lapse of judgement that could come at the irretrievable cost of human life.

Is there a way forward?

The tea industry’s survival is not removed from the interests of workers. In fact, because of the generational poverty and poor living and working conditions, losses faced by the industry become matters of life and death for them. As IMF’s chief economist, Gita Gopinath, pointed out in a recent interview, “It is not economists and market experts but health experts who will be able to tell when the economy can recover.”

The more the disease spreads, the longer and stricter the restriction on work becomes, the more the economy suffers.

Therefore, returning to “normal” cannot be the way forward in the context of tea plantation workers. Their “normal” has led to them having pre-existing health and environmental conditions that make them highly vulnerable to the COVID-19. While starvation, illness and acute poverty continue to plague the lives of workers, COVID-19 will be the least of their worries.

At the same time, the pandemic remains a huge health risk to the workers, as it does all over the world. This is a situation that calls for a radical restructuring of the conditions that have led to this crisis.

With the industry facing financial difficulties, it falls to the government to aid tea companies in acting swiftly and promptly to ensure that workers are able to live a safe and healthy life with dignity during this difficult period.

Providing a stimulus package for workers to receive a living wage during the continued lockdown period, unconditional transfer of money for past non-work days, providing workers with PPE kits, clean water and soap, adequate, unconditional ration and increased access to testing and basic healthcare facilities are some of the very basic measures that need to be taken to keep workers safe from the disease.

While workers are forced to live hand-to-mouth and remain burdened with the question of everyday survival, they will not be able to fight the consequences of contracting COVID-19.

The prime minister in his address on April 14 stated that “if we see it (the lockdown) from a purely economic perspective, it certainly seems like a huge cost to pay. We have had to pay a huge price. But for the lives of the people of India, this cost is nothing.”

This is a valuable reminder of the most important lesson learnt during this crisis, namely that we cannot “save” the economy by exposing vulnerable workers to a fatal disease. The need of the hour is to focus on containing the spread of the disease and saving lives so we can emerge stronger and build back the economy together.


Shreya Sen is a feminist researcher and human rights activist working on labour rights and access to justice issues with marginalised communities in South Asia. 


The article was first published in The Wire and is avaialbale at https://thewire.in/labour/covid-19-lockdown-tea-workers-labour

করোনা, লক ডাউন ও গ্রাম বরাকের ছবি– ৪

May 6, 2020

সাদিক মোহাম্মদ লস্কর

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ম্যাজিক ড্রাইভারস এসোসিয়েশন তহবিল সংগ্রহ করে চালকদের পরিবারের কাছে খাদ্য সামগ্রী পৌঁছিয়ে দিচ্ছে। ছবিঃ সাদিক মোহাম্মদ লস্কর।

অনেকটা পাল্টেছে পরিস্থিতি। করোনা যে আমাদের নিত্যশত্রু হয়েও নিত্যসঙ্গী হয়ে থাকবে আরো বহুদিন সেটা পরিষ্কার হয়ে গেছে। দেশে করোনা আক্রান্ত বা মৃতের সংখ্যা দ্বিগুণ হারে বাড়লেও জীবনের চাকা সচল করার চেষ্টা চলছে। এই অসময়ে মানুষের বদান্যতা ও মহানুভবতা ছিল লক্ষ করার মত। অনেক সমালোচনা সত্বেও বলতে হয় এই সময় কিছু সচ্ছল লোক যদি এগিয়ে না আসতেন তাহলে হয়তো উপোস করে মরতে হত অনেক মানুষকে। এখন অনেক নিঃস্ব পরিবার নাকি প্রার্থনা করছে যেন লকডাউন আরো দীর্ঘায়িত হয়। এদিকে পরিবারের মখে দুটি ভাত তুলে দিতে গিয়ে বারবার ব্যর্থ হচ্ছে এতদিনে তিলে তিলে গড়ে ওঠা অপেক্ষাকৃত সচ্ছল পরিবারগুলো। বছর পঁচিশের অবিবাহিত মেয়েদের বা জীবনের লক্ষ্যে পৌঁছতে না পারা বছর তিরিশের যুবকদের মানসিক সমস্যা দেখা দিয়েছে। পরিবারে অশান্তি দেখা দিয়েছে তাদের যারা সঠিকভাবে সমস্যা সমাধানের ক্ষমতা হারিয়ে ফেলেছেন। শিক্ষা ব্যবস্থার সঙ্গে সম্পর্ক রাখার শত চেষ্টার নিগড় ভেঙে বেরিয়ে যাচ্ছে পড়ুয়ারা।

সারা দিন কাজ করে শ’পাঁচেক রোজগার করে ব্যাগ ভরে নিয়ে আসা, বেসরকারি বিদ্যালয়ে সন্তানদের শিক্ষাদান, সম্মানের জীবনযাপন এই সব এখন আর সম্ভব নয়। ভাত আছে তো ডাল নেই, তেল নেই। গ্রামের কজন মানুষের মুরোদ আছে রোজ রোজ গাড়ি ভাড়া করার। যাত্রীবাহী গাড়িতে তিনজন যাত্রী নিয়ে সড়কে চলে বিকেলে কি পরিবারের মুখে ভাত দিতে পারবেন চালক? মিস্ত্রিরা এখন কাজ করতে পারেন ঠিকই। কিন্তু কতটুকু? ৬০০ টাকা দরে সিমেন্ট কিনে কজন বাড়ির কাজ করবেন এখন। সরকারি উন্নয়নমুলক কাজ প্রায় বন্ধ। তাও কম মানুষ লাগানোর ফরমান আছে। পান দোকান খুলেছে ঠিকই, কিন্তু দোকানির সদ্য স্পর্শ করা পান কিনে মুখে পুরে নির্ভয়ে চিবিয়ে নেবেন কজন? ক্ষৌরকর্মী এখন বাড়ি বাড়ি গিয়ে কাজ করতে পারেন। তা নিছক চুল ছাঁটানোর জন্য ঘরে বিপদ ডেকে আনবেন কজন? পার্লারের মহিলাটি বা ছোকরাটি তার সব আসবাব সঙ্গে নিয়ে বাড়ি বাড়ি ঘুরতে পারবে? এমন আরো বহু পেশা আছে যা এখন আর ঠিক চলছে না। এই সব মানুষ হাত পাততে পারে না, তাকে দান করতেও কেমন কেমন লাগে।

অপ্রত্যাশিতভাবে লাভবান হয়েছেন একেবারে নিঃস্ব পরিবারগুলো। বলছি না যে রাতারাতি ধনী হয়ে গেছেন এরা। কিন্তু বাড়ি বাড়ি গিয়ে ধর্না দিয়ে বাড়ি ফিরে আধপেটা থাকতে হচ্ছে না। বরং ত্রাণের ডাল-চাল বিক্রি করতেও পারছেন তারা। আর লাভবান হয়েছেন কৃষক। দুবারের অকাল বন্যায় ভাসিয়ে নেওয়ার পরও নদীর ধারে যারা তৃতীয়বার ফসল ফলিয়েছিলেন তারা লাভবান হয়েছেন। প্রথমটা একটু সমস্যা হয়েছিল। কিন্তু বাইরের সব্জি না আসায় শেষমেষ অবশিষ্ট ফসল বিক্রি করেই পুষিয়ে নিয়েছেন তারা। ধান চাষ শুরু হতে এখনও বাকি। গালামাল, ওষুধ সহ নিত্যপ্রয়োজনীয় সামগ্রীর ব্যবসায়ীদের ফায়দা হয়েছে। তবে এই সব ফায়দা কচুপাতায় জলের মত সাময়িক। মিতব্যয়ী না হলে ঘোর অমাবস্যা অপেক্ষা করছে। নিম্নমধ্যবিত্তের ক্রয় ক্ষমতা কমে গেলে তার প্রভাব পড়বে উপরের মহলেও।

WhatsApp Image 2020-05-06 at 6.49.44 PM

বাজার শুরু হয়েছে। ক্রেতা বিক্রেতা বাজারে হাজির।  ছবিঃ সাদিক মোহাম্মদ লস্কর।

কৃষকদের আবার অনেক রকমফের আছে। যারা শুধু মরশুমে পরের ক্ষেতে চাষ করেন তাদের বছরের ভাত সঞ্চয়ে নেই। শুকনো মরশুমে শহরে বা গ্রামে জোগালির কাজ করে গতর খাটিয়ে পেট চলত তাদের। সব বন্ধ হয়ে গেছে। রেশনের চাল এসেছে, কিন্তু তা থেকেও নাকি এক কিলো করে বাট্টা দিতে হয় ডিলারকে। জিরো অ্যাকাউন্টের টাকা এসেছে ঠিকই। ছোট বাড়িটাতে কিছু সব্জি লাগাতে পারছেন না, কারণ এবারের রাস্তার কাজ করতে গিয়ে নিকাশি নালাটা বন্ধ করে দিয়েছেন মেম্বার। বাড়ির উঠোনে জল থৈ থৈ করবে আর কদিন পর। নদীর ধার ছাড়া বাকি জমিতে শুধু ধানই হয়। তাই যাদের নদীর ধারে জমি নেই তাদের তেল মশলা সব্জি কিনতে টান পড়ছে। সরকারের চোখ রাঙানোকে তুড়ি মেরে জিনিসপত্রের দাম বাড়ছে হু হু করে।

দোকান খুলছে এবার, কিন্তু পালা করে। এতদিন পরে দোকান খুলে দেখা গেল কাপড়গুলোতে ইঁদুরের দল দুষ্টুমির কারুকার্য রেখে গেছে। প্রথমটা মাঝে মাঝে শাটার খুলে নাড়াচাড়া করেছিল কাপড় দোকানিরা। কিন্তু একবার খুলতে গিয়ে থানার দালালটা আড়চোখে চেয়েছিল মাত্র। মিনিট পাঁচেক পর দারোগাবাবু দলবল নিয়ে এসে সবার সামনে ঘাড় ধরে নিয়ে গেলেন একজনকে, মা-বোন সহ চোদ্দপুরুষ তুলে বিচ্ছিরি গালিগালাজ দিলেন, লকডাউনের আছিলায় লকআপে পুরে রাখলেন রাতভর, বাড়ির মানুষ এসে দারোগাবাবুকে খুশি করে সকালে তাকে উদ্ধার করলেন। এর পর আর দোকান খোলা হয়নি। এমন অনেক ঘটনা আছে। শাটারের ভিতর নষ্ট হয়েছে ব্যবসায়ীর মূলধন।

টিউশন, ছোটো ব্যবসা, বেসরকারি স্কুল বা বিভিন্ন কোম্পানিতে কাজ করে সামান্য টাকা রোজগার করে নিজের পকেট মানি জোগাড় করে অনেক শিক্ষিত ছেলেমেয়েরা। সাফল্যের পরিচিত গলিপথ ছেড়ে কখন স্বপ্নের বন্ধুর পথে পা রেখে হারিয়ে গেছে যারা তারা বাড়ির ঘ্যানঘ্যান থেকে একটু সরে থাকতে চায়। কিন্তু এখন মা-বাবার মুখের বিরক্তি, হতাশা কিংবা অন্যদের উপেক্ষা ঘরের দেয়ালে ধাক্কা খেয়ে বার বার তার মাথায় এসে আঘাত হানে। ফ্যান, উড়নি আর গলার মধ্যে যেন কী একটা আকর্ষণ সে টের পায়। তবুও এসব সরিয়ে রাখে সে। নিজেকে সে অনেক প্রতিশ্রুতি দিয়েছে। কিন্তু এই প্রবল আকর্ষণ-বিকর্ষণে তার মনটা ক্ষত-বিক্ষত হয়ে যায়।

এখানকার বেশিরভাগ মানুষের কাছে আছে শিক্ষার দুটি উপায়। এক, সরকারি স্কুলে পাঠাও আর অনায়াসে শূন্য ঝুলি নিয়ে লাফ মেরে এগিয়ে যাও। দুই, বেসরকারি স্কুলে ভর্তি করো, টাকা খরচ কর আর দুবেলা টিউশনিতে পাঠাও। সন্তানের পাশে দুঘন্টা বসার সময় ছিল না অভিভাবকের। এখন সময় থেকেও নেই। কারণ এ দায়িত্ব তো তাদের নয় বলেই ভাবেন তারা। তাই হোয়াটসআপ, জুম, টিভি, রেডিও কোনকিছুই শিক্ষার সেই ধারাকে ধরে রাখতে পারছে না। সরকারি স্কুলে দশ শতাংশ পড়ুয়া এই সুযোগ নিচ্ছে আর বেসরকারি স্কুলে তার বিপরীত পরিসংখ্যান। কিন্তু এই পড়ুয়ারাও অভিভাবকের আঙুল ছাড়িয়ে ইন্টারনেটের মোহময় বিচিত্র জগতে হাতড়ে বেড়াচ্ছে আর নানা নিষিদ্ধ ফলে হাত পড়ছে তার। ফলে ‘গুড মর্নিং’ ছাড়া আর কিছুই তার তরফ থেকে না পেয়ে হতাশ হয়ে যান শিক্ষক।

ভেবেছিলাম এইবার বোধ হয় নড়েচড়ে বসবে সরকার। শিক্ষা, স্বাস্থ্য, কর্মসংস্থান ইত্যাদিতে জোর দেবে। কিন্তু কই? সরকারি স্কুলের অনুদান বন্ধ করে দেওয়া হয়েছে। যেসব নির্মাণ কাজ অর্ধসমাপ্ত ছিল সেগুলোও অনির্দিষ্ট কালের জন্য আটকে রইল। পড়ুয়াদের কষ্ট বেড়েই গেলো। ক্রমশ সংকোচিত হয়ে আসা কর্মসংস্থান হঠাৎ যেন চুপসে গেল। ফলে যুবসমাজের হতাশা মারাত্মক রূপ নিতে পারে। এখন সরকারের উচিত সামরিক বা অন্যান্য কম প্রয়োজনীয় খাতে ব্যয় কমিয়ে শিক্ষা, স্বাস্থ্য, কৃষি ইত্যাদি খাতে ব্যয় বৃদ্ধি করা। কর্পোরেটদের ঋণ মকুব না করে বাড়তি কর চাপানো। রাষ্ট্রসংঘ সহ অন্যান্য আন্তর্জাতিক সংস্থা এখন বলিষ্ট ভুমিকা নিয়ে সীমাসুরক্ষার গুরুত্ব কমিয়ে আনতেও পারে। সংঘ, সংস্থা ইত্যাদির উচিত সরকারকে দীর্ঘমেয়াদী পরিকল্পনা গ্রহণে বাধ্য করা, অনুদানের অপেক্ষা না করে সম্পদের সদ্ব্যবহার করে ক্ষতিগ্রস্ত মানুষকে উঠে দাঁড়াতে সাহায্য করা। এক কথায় সর্বস্তরের মানুষকে স্ফটিক স্বচ্ছ মন নিয়ে নিজ নিজ দায়িত্ব পালন করতে হবে। দায়িত্বের বাইরে গিয়ে মহানুভবতার পরিচয় দেওয়ার যে ট্রেন্ড চলছে তাকে উৎসাহিত করতে হবে। তবে শুধু পয়সা খরচ করলে চলবে না, প্রত্যেককেই নিজ নিজ দক্ষতা ও উদ্ভাবনী শক্তির প্রয়োগ করতে হবে।


সাদিক মোহাম্মদ লস্কর বরাক হিউম্যান রাইটস প্রটেকশন কমিটির সচিব। তিনি স্কুল পরিচালনা ও সাংবাদিকতার কাজেও জড়িত।

BHRPC demands removal of Foreigners Tribunal judges for communal remark

April 30, 2020

Press release
Silchar, 30 APril 2020

top-news-eng-17-04-2020

Barak Human Rights Protection Committtee (BHRPC) wrote a representation to the Commissioner and Secretary to the Government of Assam in the department of Home and Political (B) lodging complaint against the members of the Foreigners Tribunals for their communal remark demanding an inquiry in the matter followed by removal of the members to protect the sanctity of the judicial institution.

Mr. Kamal Kumar Gupta, a member of the Foreigners Tribunal wrote a letter dated 7 April 2020 to Mr. Himanta Biswa Sarma, Health Minister of the Government of Assam, expressing an intention to donate an amount of Rs. 60000.00 (Rupees Sixty Thousand) to Assam Arogya Nidhi (AAN) for use in fight against the pandemic COVID-19 with a request that this amount should not be used for treatment of people who are the members of Tablighi Jamat. The Tablighis are labeled as JIHADI, JAHIL in this letter. The said letter is claimed to have been written on behalf of some other members of the Tribunal.

BHRPC believes that the condition made by the Tribunal members for use of the money to be donated by them exposed their deep-set prejudice against people from Muslim community. The Tablighi Jama’at is not a formal organization in the traditional sense. Particularly, they don’t have official and formal membership. Any Muslim can participate in their programmes. This makes it like an open door institution of the community. BHRPC thinks terming the Tablighi participants Jihadis means calling all Muslims Jihadis. Such an expression betrays inherent hatred towards the community.

BHRPC observes that the tribunal members function as judges to determine the precious right of citizenship. It is an age old rule of natural justice respected all over the civilized world that judges should not only be impartial but they should also be seen to be impartial. The said letter made it impossible to see the signatories to be impartial in their quasi judicial functions as member of the tribunals. Their letter proves that they do not hold impartial attitude rather they have prejudiced, biased and occupied mentality. Their area of work needs impartial attitude. There are many allegations that linguistic and religious minorities of Assam are harassed by the state machineries in the name of detection, detention and deporting the illegal immigrants. There are also some cases where ex parte judgments have been issued against peoples having sufficient proof of Indian citizenship. In such a situation this letter has triggered controversy and criticism over the recruitment process of these judges. These judges have breached the protocol and are threat to the justice delivery system.

BHRPC requested the authorities to conduct an enquiry into the matter and relieve the biased members of the tribunal from the responsibility to protect the sanctity of judicial institution.

A copy of the representation is also sent to the Chief Justice of the Gauhati High Court.

Click here to download a copy of the representation.

Stop the witch-hunt of activists and journalists in Delhi and Kashmir and repeal the draconian UAPA

April 25, 2020

Barak Human Rights Protection Committee (BHRPC) endorses and forwards statement issued by Campaign Against State Repression calling upon the authorities to stop witch-hunt of activists and journalists in Delhi and Kashmir and repeal the draconian Unlaful Activities (Prevention) Act, 1967.

April 24th 2020: Over the last two weeks, across New Delhi, numerous activists and students have been targeted and harassed by the Delhi Police. Operating under an open-ended FIR, the police are attempting to accuse these persons, many of whom are engaged in providing indispensable relief work to workers and people bereft of food and other supplies due to the ill-planned COVID-19 induced lockdown, of instigating and executing the violence that engulfed North East Delhi in late February 2020. Three activists, Meeran Haidar and Safoora Zargar of Jamia Millia Islamia and Umar Khalid, former student of Jawaharlal Nehru University, have now been charged under several sections of the draconian Unlawful Activities Prevention Act (UAPA) and Indian Penal Code (IPC).

These charges must not be seen as isolation. Rather, they are continuation of the numerous methods by which the State has sought to crush the vibrant struggle for democratic rights that emerged from the opposition to the communally charged and anti-people Citizenship Amendment Act (CAA), National Registry of Citizens (NRC) and the National Population Register (NPR). It must be noted here that by accusing these persons of orchestrating the violence in North East Delhi, the State is in fact perpetrating an absolute travesty of justice.

That the violence which wracked North East Delhi was orchestrated is indisputable. However, its real perpetrators and planners not only remain free but also bask under the protection of the police and the administration. BJP leaders like Anurag Thakur, Kapil Mishra and Ragini Tiwari who have been recorded making inflammatory and communally charged speeches, urging violence against Muslims and all those opposing the CAA, NRC and NPR have not even been questioned. The numerous RSS and Bajrang Dal karyakartas involved in mobilising and leading the Hindutva mob that ransacked North East Delhi remain unprosecuted. The innumerable police personnel who viciously attacked Muslim youth and actively aided the Hindutva mob, continue to patrol the streets with impunity, and now brutalise the hapless and starving residents of Delhi in search of food and other rations.

While all this happens in the Capital, the situation in Kashmir is equally dire if not worse. While the lockdown in India commenced on 22nd March 2020, Kashmir has been under lockdown since the abrogation of Article 370 on 5th August 2019, causing immeasurable physical and mental harm to the Kashmiri people. The lack of mobility, scarcity of resources, restrictions on information, disruptions to work and education that people across the country face today has been a fixture in the lives of Kashmiris for the last 9 months. Furthermore, the country wide dearth of medical facilities is even more pronounced in the Kashmir Valley where the doctor to patient ratio is drastically below the country-wide average. Journalists like Masrat Zahra, Mushtaq Ganaie and Gowhar Geelani who have attempted to document the difficulties faced by the Kashmiri people, particularly during the spread of the COVID-19 virus, have faced the ire of the State and are charged under sections of UAPA and IPC. Notably, Peerzada Ashiq, a journalist who exposed the diversion of COVID-19 kits from Kashmir to Jammu has been similarly charged. It is a grave reflection of our times that even the performance of journalistic duties is deemed a terrorist act.

Targeting and marginalising Muslims on the Indian mainland and militarily repressing Kashmiris are nothing new for the Indian State. However, at a time when the material conditions of the broad masses have deteriorated severely and the State has adopted a Brahmanical Hindutva Fascist character, these actions must be viewed as part of the larger narrative of establishing the Hindu Rashtra. Efforts to degrade Muslims to second-class citizen status, attempted via the CAA, NRC and NPR, have continued even during the COVID-19 pandemic. The labeling of the Nizamuddin Markaz as part of a “Corona Jihad”, the boycott of Muslim essential service providers and the denial of medical care to Muslims, including pregnant Muslim women, are all part and parcel of these efforts. Mainstream media has drilled this communal narrative into the public discourse feeding prejudice and bigotry with sensationalist headlines and dubious reporting.

Today, a large section of the Indian masses face the dual risk of infection and starvation due to the BJP led Central Government’s refusal to bear responsibility to provide food and other rations during the lockdown. At such a time, when an eruption of popular anger against this complete disregard for the material conditions of the masses is possible, BJP led Central and State Governments and their lackeys in the mainstream media have made every effort to divert this anger towards the Muslim community. This narrative is being portrayed throughout the country in relation to COVID-19 and additionally in Delhi with regard to the violence in North East Delhi. This is a narrative that all democratic and progressive forces must condemn and combat.

Finally, it must be noted that the branding and targeting activists to demoralise and crush the movements they belong to is a tactic that the State is deploying with increasing frequency and intensity. Be it in the arrest of eleven academics, activists, lawyers, journalists and poets in the Elgaar Parishad-Bhima Koregaon case or the incarceration of Akhil Gogoi, Chingiz Khan, Ishrat Jahan, Dr. Kafeel Khan, Khalid Saifi, Sharjeel Imam and now several more, it is evident that the State is becoming more and more intolerant of any dissent or opposition. At such times, it is imperative that democratic and progressive voices speak out, else risk being silenced forever.

Campaign Against State Repression urges democratic and progressive organisations and individuals to condemn these charges against activists, journalists and students, demand that the arrested be released and the witch-hunt be ceased.

1. Immediately stop the witch-hunt of activists and journalists in Delhi and Kashmir under the draconian UAPA.
2. Immediate release of all arrested activists and political prisoners in fabricated cases particularly in light of the COVID-19 pandemic.
3. Immediate action (with restrain in light of COVID-19) against all the perpetrators of violence in North-East Delhi under the garb of cracking down on Anti-CAA protests.
4. Repeal of all draconian laws including UAPA, NSA and PSA, among others.

Campaign Against State Repression
(Organising Team: AISA, AISF, APCR, BCM, Bhim Army, Bigul Mazdoor Dasta, BSCEM, CEM, CRPP, CTF, Disha, DISSC, DSU, DTF, IAPL, IMK, Karnataka Janashakti, KYS, Lokpaksh, LSI, Mazdoor Adhikar Sangathan, Mazdoor Patrika, Mehnatkash Mahila Sangathan, Morcha Patrika, NAPM, NBS, NCHRO, Nowruz, NTUI, People’s Watch, Rihai Manch, Samajwadi Janparishad, Satyashodak Sangh, SFI, United Against Hate, WSS)

করোনা, লকডাউন ও গ্রাম বরাকের ছবি –৩

April 21, 2020

সাদিক মোহাম্মদ লস্কর

জীবনকে ছন্দে ফেরানোর চেষ্টায়। নিজের ঘর মেরামতির উদ্যোগ। ছবিঃ সাদিক মোহাম্মদ লস্কর।

জীবনকে ছন্দে ফেরানোর চেষ্টায়। নিজের ঘর মেরামতির উদ্যোগ। ছবিঃ সাদিক মোহাম্মদ লস্কর।

মৃত্যুর স্রোতস্বিনীর ভয়ে জীবনের চাকা কতদিন থামিয়ে রাখা যায়! জীবন থেমে গেলেই তো মৃত্যু আসে সেই গতির ধারবাহিকতা বজায় রাখতে। তাই সেই নদীর ভয়ঙ্কর স্রোত উপেক্ষা করেও সেতু নির্মাণ করতে হয়। কিন্তু যখন প্লাবন আসে আমদের ঘরেও সেই স্রোত আর ঢেউ জোর ধাক্কা দিয়ে যায়। তখন সেতু নির্মাণের কথা কেউ ভাবতেও পারে না। সে চলে যাওয়ার সময় ছেড়ে যায় নোংরা কাদা আর আবর্জনার রাশি। সেই সব পরিষ্কার করে তবেই বাস্তুকারের মাথায় আসে সেতু নির্মাণের পরিকল্পনা। করোনার হানা পৃথিবীময় মহাপ্লাবনের মতোই; অনেকটা নুহ নবীর সময়কার প্লাবনের মতোই পৃথিবীময়।

কাদা আর আবর্জনার মধ্যেই আবার শুরু হয়েছে চলাচল। কিন্তু ধীর লয়ে। কিস্তি কিস্তি করে জীবনের পাপড়ি উন্মোচিত হচ্ছে। একটুকুন ছড়িয়ে দিলেই কোথা থেকে এসে ঝাপটা মেরে বসবে ভয়ঙ্কর মৃত্যু। এই তো আশেপাশেই সে ঘাপটি মেরে বসে আছে। তাই সাবধান; সাবধানের মার নেই। চিকিৎসা, অত্যাবশ্যক পণ্য, প্রশাসন ইত্যাদির সাথে এবার আংশিক মুক্ত হলো খাদ্য উৎপাদন ও বিক্রয় ব্যবস্থা, নির্মাণ, লরি মেরামত ইত্যাদি। সরকারি কার্যালয়ে পালা করে হাজিরা দেবেন কর্মচারীরা। জমায়েত বন্ধ থাকবে। শহরের সঙ্গে যোগাযোগ প্রায় বিচ্ছিন্নই থাকবে আরো বহুদিন।

আমাদের জীবন তো শহরমুখী হয়ে গেছিল। হঠাৎ করে সেই পথ বন্ধ হয়ে গেল। যাত্রীবাহী গাড়ি চালিয়ে যারা রোজগার করত তারা এখন আমাদের চোখের সামনেই কর্মহীন হয়ে পড়ছেন। এরকম আরও অনেক কর্মক্ষেত্র অচল হয়ে পড়ছে। এদের জন্য জন্য বিকল্প কী? বরাক উপত্যকায় সেই অর্থে কৃষি নেই। এখানে সারা বছর হাড়ভাঙা পরিশ্রম করে না চাষির পেঠ ভরে না জমি মালিকের। ভাগ-বাটোয়ারা হয়ে যাওয়া কৃষিজমির মালিকরা এখন আর জমিদার নন। সরকারি উন্নয়ন কাগজে আর রাঘব বোয়ালদের পেটে। কোটি টাকার জলসিঞ্চন প্রকল্প থেকে দুই ফোঁটা জলের ছিটেও বের হয়না। মানুষের অনৈতিক দাবি মেটাতে টিলাগুলোর দেহ বিসর্জন হয়েছে জলাশয়ে। আর জলাশয় ভরে ঘর উঠেছে। তাই খাদ্য উৎপাদনের সব রাস্তাই প্রায় বন্ধ হয়ে গেছে।

এদিকে প্রায় শূন্যহাতে ঘরে ফিরছে হায়দরাবাদ, বাঙ্গালোর, কাতার, দুবাই থেকে কাতারে কাতারে যুবকের দল। তাদের নিয়োগকারী উদ্যোগপতিদের অনেকেই এই বাড়তি বোঝা নানা অজুহাতে ঝেড়ে ফেলতে চাইছিল, এখন সে পথ পরিষ্কার হয়ে গেল। কম শ্রমিক দিয়ে বেশি মুনাফা অর্জনের চেষ্টাই করবে তারা। আসলে এদের তো কোনও লোকসান নেই, উদ্বৃত্ত মুনাফায় ঘাটতি হবে মাত্র। এই সুযোগে কোটি কোটি টাকার কর মকুব করার ধান্ধা করবে এরা। ফলে সস্তা শ্রমিকের ছড়াছড়ি হবে বিশ্বময়। আমাদের বরাকেও এর ঢেউ আছড়ে পড়বে।

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হোটেল ম্যানেজমেন্ট কোর্স করে সুরাট গিয়ে চাকরিতে যোগ দেওয়ার কথা ছিল মুন বড়ভূইয়ার। এখন তো আর বসে থাকতে পারে না সে। ছবিঃ সাদিক মোহাম্মদ লস্কর।

এরকম একটা পরিস্থিতিতে আবার সব কিছু গুছিয়ে নিয়ে পুনরুজ্জীবিত করা চাট্টিখানি কথা নয়। কিন্তু প্রয়োজন সব পারে। সময় বলে দেবে ঠিকই; কিন্তু সে অপেক্ষা না করে সময় থাকতে এগিয়ে আসতে হবে। কৃষি, জলসেচ ইত্যদি বিভাগের যা গেছে তা নিয়ে আন্দোলন করার সময় এখন নয়। কিন্তু যা অবশিষ্ট আছে তা নিয়ে কীভাবে এগিয়ে যাওয়া যায় সেই পন্থা ঠিক করতে হবে। এসব বিভাগের প্রশিক্ষণপ্রাপ্ত ব্যক্তিদের এখন কাগজ থেকে ঝাঁপ দিয়ে মাঠে নামতে হবে। বর্ষার মরশুমে ধান সহ অন্যান্য শাকসব্জি কীভাবে ফলানো যায় সে চেষ্টা করতে হবে। বাঁধ নির্মাণের নামে রাস্তা নির্মাণ আর নয়। বরং যেখানে বাঁধ দরকার সেখানেই তা নির্মাণ করতে হবে। জবরদখল হওয়া জলাশয় মুক্ত করে মৎস্যচাষের উপযোগী করে তুলতে হবে। জল নিষ্কাশন ও সংরক্ষণের জন্য পদক্ষেপ নিতে হবে এমজিএনরেগার মাধ্যমে।

যারা কৃষির সঙ্গে মোটেই পরিচিত নয় তারা এখন এক বিপন্ন প্রজাতির মত। এদের কথা আলাদা করে ভাবতে হবে। স্বল্পকালীন ব্যবস্থাপনা হিসেবে এদের নিত্যপ্রয়োজনীয় পণ্যের ব্যবসা করার সুযোগ করে দিতে হবে। এছাড়াও এদের বড় অংশ যেহেতু শিক্ষিত তাই তাদের দক্ষ শ্রমিক, উদ্যোগী বা ব্যবস্থাপক হিসেবে গড়ে তুলতে হবে।


সাদিক মোহাম্মদ লস্কর বরাক হিউম্যান রাইটস প্রটেকশন কমিটির সচিব। তিনি স্কুল পরিচালনা ও সাংবাদিকতার কাজেও জড়িত।