ROHIT PRAJAPATI, indomitable Vadodara-based activist, invites Narendra Modi to read 2 reports:
‘Report of the Task Force on Waste to Energy (In the context of Integrated MSW Management)’ and
‘Comprehensive Environmental Pollution Index’ (CEPI) Report of 2009, 2011 & 2013 of CPCB’.
These reports reveal the hollowness of Modi’s political sloganeering.
Mr. Modi launched the “Swachh Bharat Mission” on 2 October 2014 and in his message on his website, he says, “A clean India is the best tribute we can pay to Bapu when we celebrate his 150th birth anniversary in 2019. […] Today, I appeal to everyone, particularly political and religious leadership, mayors, sarpanchs and captains of industry to plan and wholeheartedly engage in the task of cleaning your homes, work places, villages, cities and surroundings.”
I want to remind Mr. Modi that earlier as the Chief Minister of Gujarat, Mr. Narendra Modi had also launched a similar campaign ‘Nirmal Gujarat – 2007′ and made tall claims during that campaign. But reality is best seen in Ahmedabad at illegal solid waste dumping site, the ‘Gyaspur-Pirana Dumping Site’ – a Waste Mountain near Sabarmati River adjacent to the main road.
Mr. Modi should know the basic facts as revealed in the ‘Report of the Task Force on Waste to Energy’ dated 12 May 2014 by the Planning Commission of India. This report states “As per CPCB report 2012 – 13 municipal areas in the country generate 1,33,760 metric tonnes per day of MSW, of which only 91,152 TPD waste is collected and 25,884 TPD treated.”
Sri Keshari Nath Tripathi, Governor, West Bengal.
First, in late August, a young woman, a student of Jadavpur University, brought in a charge of sexual harassment against some hostel students. This was handled extremely badly by the Vice Chancellor of Jadavpur University, who seems to have advised her to stay at home, and to have rebuffed attempts by the victim and her friends to get speedy justice.
The Hindu Social Order is based upon a division of labour which reserves for the Hindus clean and respectable jobs and assigns to the untouchables dirty and mean jobs and thereby clothes the Hindus with dignity and heaps ignominy upon the untouchables.
(The Revolt of the Untouchables, Excerpted from Essays on Untouchables and Untouchability : Dr Babasaheb Ambedkar, Writings and Speeches, Vol 5 (Mumbai : Govt of Maharashtra, 1989, 256-58)
The inauguration of the Swachh Bharat Abhiyan, (Clean India Campaign) with much fanfare, with ministers, bureaucrats and others holding Jhadoos evoked an interesting reaction from a ragpicker Sanjay who lives in Mehrauli with his parents. “These are the same people from whose houses we pick up garbage every day. This is part of our life. We don’t really understand why they are making it such a big deal,” Read more…
Gujarat Oustees jump into Narmada Canal
Kashinathbhau Mohite, Wang Marathwadi dam affected activist, commits suicide
7th October, Narmada Dist/ Satara /New Delhi: False promises; snatching away of rights and even hope; continued mistreatment and harassment at the hands of police and administration; physical, psychological and emotional exploitation- these are not just sporadic instances but a common pattern of grave injustices seen where people have been displaced in the name of ‘development’.
On 6th October, 12 oustees of Sardar Sarovar Dam from Gadher village in Narmada district of Gujarat, jumped into Narmada canal to awaken the administration to their plight of 22 years. The official claim is that they were ‘rehabilitated’ in 1992, however in reality, they still have not been given alternate land and government job to one family member at the time of acquiring their land, which is clear and outright non-compliance of Narmada Water Dispute Tribunal Award 1979, Rehabilitation policy of Government of Gujarat and orders Hon’ble Supreme Court. After 22 long years, they still await justice and were left with no other option but to resort to this form of protest. On one hand, the Government of Gujarat has always justified Sardar Sarovar Project and glorified the Narmada Canal as the ‘lifeline of Gujarat’, but on the other, it turns a complete blind eye to its own people of Gujarat who have been so severely affected by the displacement caused by this very project. Why this apathy? Whose interests are being served? Read more…
Guest Post by ROHINI HENSMAN
Nivedita has done us all a service in kicking off a wider debate on personal laws than the ones which have been taking place within feminist groups. One of the most important points she makes is that we have correctly moved away from the demand for uniformity. Uniform laws need not be either gender-just or secular, which is what we are aiming for; indeed, patriarchal theocracies have extremely uniform family laws! She has also raised several other questions that need to be discussed. I look at some of them here in the hope of taking the debate forward.
Polygamy: Unless polyandry is also allowed, polygyny is not gender-just, and ought ot be opposed. The fact that the vast majority of Muslim women, who are directly affected by the existence of legally sanctioned polygamy, are opposed to it, makes this an obvious move for feminists. To support polygamy on the grounds that it offers more protection to second or third wives sounds like a perverse argument. If we accept it, we should also be demanding that polygamy be made legal in other personal laws! Second or third wives would surely be better protected by being able to sue their fake husbands for fraud and get hefty damages.
Contractualising all intimate relationships: Although legal recognition of stable non-marital relationships would be desirable, contractualising all intimate relationships may not be such a good idea. Read more…
This is a guest post by ANAND VIVEK TANEJA
In the discussion around Aarti Sethi’s essay on Remembering Maqsood Pardesi some very important questions arose. As these questions are directly relevant to my work, but also to the larger concerns of the Kafila community, I decided to dwell on them at some length. As these reflections were written in response to the comments of one particular person, I address him directly in what follows below.
In your comments on Aarti’s essay, you say the following things about my work:
The tragedy of secular moderns of India is their fascination with Islam… And it appears secular modern Hindus are too busy analyzing jinns of Delhi, which is really sad!
… what do I do with the knowledge of emerging liberal ideologues working for the empire writing enchanting texts about chattan baba or the jinns?
I think that your opening statement is profound. But to understand its true depth, we need to revisit the terms “secular”, and “modern”, as well as our understandings of “Hinduism” and “Islam.” As an entry point into these questions, I will address your (rhetorical) question about what one should, and can do with “enchanting” texts about jinns. Read more…