The casteist packaging of TV Channels

-ANIL CHAMADIA

Meira Kumar, Speaker of the Lok Sabha and daughter of Babu Jagjiwanram contests Lok Sabha elections from Sasaram reserved constituency in Bihar. I wrote many a letter to her, pointing out that the Lok Sabha TV was not adhering to the rules regarding reservations for SCs, STs and OBCs. Her office did not even acknowledge the receipt of my letters. This is very common. Government offices do not reply to such letters, no matters who heads the office concerned.

When, under the RTI, I sought information about the social background of the employees of Lok Sabha TV, I was informed that 107 people work in it. Their names and their posts were also intimated to me. Additionally, I was informed that all the employees had been hired as “consultants” on contractual basis and that reservation rules did not apply when employees were hired through contracts. Interestingly, I was also informed that the employees were recruited on the basis of a written test, followed by an assessment of their ability to work in a TV channel and an interview.

As I have written in my earlier columns, the words in currency in the Indian society have dual meanings. What is described as a “test of ability” often tests the class of the applicants. The results of these tests invariably declare Dalits, Tribals and OBCs as having failed. In fact, in the Indian society, “ability” is merely a packaging – a euphemism – for caste. In the Lok Sabha TV, the OBCs, Dalits and Tribals do not have representation as per rules. Here is Parliament that frames the laws for the welfare of the OBCs, Dalits and Tribals. But those rules do not apply within its precincts. The office of the Parliament obeys the orders of the Speaker/Chairman of the House concerned.

There are many routes through which recruitment is made to the Lok Sabha. The reservation rules apply only when recruitment is made on permanent posts. On the other hand, ever since reservation has been implemented, permanent appointments have almost ceased – at least for class three and four posts. The reply to my RTI query said that the Lok Sabha TV makes recruitment as per rules framed by the Lok Sabha Secretariat. But a copy of the rules was not provided.

When an RTI appeal was filed, a few pieces of interesting information came to the fore. First was the copy of the order that said that reservation rules did not apply while hiring consultants. This order was applicable to the Lok Sabha secretariat. But Lok Sabha TV was also construed to be a part of the Lok Sabha secretariat. Second, it was stipulated that consultants would be appointed for a short period of time for executing specific jobs. Hiring of consultants for handling day-to-day jobs for years at end was not permitted. Third, almost all the staffers of Lok Sabha TV are consultants and the rest are permanent employees of other departments, who are working there on deputation. If the Parliament itself is disregarding the letter and spirit of the Constitution and the laws made there under, what can we expect from other government agencies? What is interesting is that even MPs are wary of raising the issue of non-implementation of reservation rules in Lok Sabha TV. The Lok Sabha Speaker is omnipotent within his/her jurisdiction. No questions can be raised about his or her conduct or behaviour even within the Lok Sabha. That is why, while the Lok Sabha discusses the issue of reservation in all organizations and offices in the country, no one raised the issue of lack of reservation in Lok Sabha TV. Fourth, the Lok Sabha Speaker has the power to re-interpret the rules framed earlier and change the manner of their implementation. But Meira Kumar did not think it proper to exercise her powers. Of course, the list of appointments made during her tenure can also be obtained under RTI.

Anyway, I want to share with you the information about the OBCs, Dalits and Tribals working in Lok Sabha TV.  It will interest you. A total of 13 persons belonging to these categories are working in the Lok Sabha TV. Of them, barring one, all others are on deputation from other departments. The status of only one staffer – Babulal – is not clear as to whether he is a direct appointee or is on deputation. He is an SC and is a chamber assistant, i.e., a peon. Of the remaining 12, four are OBCs, two junior clerks and two attendants. Of the four SCs, one is senior executive, one executive, one chamber assistant and one grade-three attendant. The only ST is a junior executive. In any media organization, the editorial department is the most important one. Whenever the social background of the media is studied, the composition of the editorial department forms its basis.

These statistics show that only representation does not lead to social change. The fact that Meira Kumar is the Speaker does not automatically mean that the reservation rules would be followed or that she will take any initiative to enforce them. It is pertinent that she does not need the permission of any government department or agency to enforce the rules. But still that has not been done.

And this is not limited to the Lok Sabha TV. The Rajya Sabha TV too is following the same rules. It did not even need to take any steps to bar the entry of Dalits, OBCs and Tribals. The Lok Sabha TV rules were simply enforced there on the plea that they were already in force. The vice-president of the country is the ex-officio chairman of the Rajya Sabha. The chairperson and vice-chairperson of the Rajya Sabha both hail from the minority community but that does not mean that the reservation rules, framed to bring about social equality, would be implemented in the Rajya Sabha TV. I have obtained information about the Rajya Sabha TV too under the RTI. It was revealed that the RS TV too could not find “qualified persons” from amongst the OBCs, Dalits and Tribals. The socially dominant groups have grown so aggressive that even the implementation of reservation rules has become next to impossible.

Here, I would like to apprise you of the fact that every year, a substantial number of OBC, Dalit and SC boys and girls pass out from the Indian Institute of Mass Communication (IIMC). They first face the entrance exam and then pass the various exams of the institute. But then begins the test of their ability in media organizations – whether owned by capitalists or the government. And everywhere, they are declared unfit. The fact of the matter is that the representation of a community in the system has its own limitations. The entire community cannot hope to gain from it. 

                                                              (Published in  Forward Press,  May, 2013 Issue)

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Beggars of Circumstance

-RAHUL SHRIVASTAWA 

 While everything possible is being done to ensure that the city looks better and its lifeless structures last longer, no one seems to be bothered about the ebbing of the desire to live, just a stone's throw away from the VIP locality of the town. The story of the life of this old woman, who lives at a corner of the Civil Lines, reads like a novel.

Kusumkali is 80 years of age and hails from Kabrai in the district. She belongs to the Vishwakarma (ironsmith) caste, categorised as an OBC. She migrated to Banda from Karbai about 15 years back. 

It is not that Kusumkali is alone in the world. She has many nephews but they care two hoots for their blood relations with her and are completely oblivious to her travails.

Initially, she tried living with his brother Kishori. But once the brother got married his wife did not rest till she had driven Kusumkali out of the home by making her life hell. For ten years, she begged on running trains to survive. After she became too old and infirm to board trains and get down from them, she shifted to Banda, where she made a living by cleaning utensils in middle-class homes for Rs 100-150 per month.  She was known as Kusumkali Bai in Indira Nagar, Forest department colony and Bijli Kheda localities of the city. Ashish Sagar says that she had worked at his house for a couple of years. Whenever there was any marriage in the locality, Ksusumkali's life became a bit better for a few days. She got the left-overs of the food consumed by the 'baraatis' and sometimes, a cheap sari too as gift. But soon, she grew too weak to do even this work. Failing eyesight and old age meant that one by one, she lost her work in all the houses. Recently, she went to Karbai. But who was there to welcome her in her own home? The nephews drove her out of the house. A few days back, I saw her re-building her damaged hut. I ventured to talk to her. She poured out her pain and anguish. “Bitwa, I have no one in this world. All are dead. No one gives me anything to eat”. 

Her condition makes one ponder as to for what and whom is the destitute and old-age pension meant for. And this is the question staring at all those elderly men and women, who have been discarded by their families. They do not want to leave their near and dear ones but the changing circumstances have turned them into beggars. And the circumstances are created by those very family members for whom they have devoted their entire lives.

Rahul Shriwastava is the Jhansi (UP)-based correspondent of FORWARD Press

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                                                          (Published in  Forward Press,  May, 2013 Issue)

Stripped of all but Caste

   - RAKESH KUMAR SINGH

A vagrant, as I am, once I started, there was no stopping. me. From Allahabad to Varanasi, moving from one akhara (militant ascetic order) to another I   got acquainted with all the seven akharas of Naga Sadhus. But most of  the time was spent with the sadhus of Juna, Niranjani and Mahanirmani akharas. The casual acquaintance soon changed into longish sittings. Then, there was a time when I began spending my nights in the akharas. At Varanasi, I spent three days in an Akhara: with a Naga sadhu.

Different kinds of hermits. Different thoughts. Diverse ideas but a common objective in life: “worshipping humanity” “serving the religion”. But   a wide chasm between   words and deeds. Living amidst them, I am getting acquainted with their beliefs.  For instance,  "Dalits and OBCs have destroyed the structural composition of the akharas.  Religious affairs were best dealt with only by Brahmins. The Kshatriyas were always considered protectors of the religion. So, they  are also allowed into the world of the hermits. But where was the need for the Shudras? They should do what they are ordained for. Out of their greed for power and money, some akharas had started admitting Shudras into the community of Sanyasis. That is harming the cause of the religion". And many other similar things. The literature of an akhara states   that earlier only Brahmins and Kshatriyas were permitted to take sanyas but now Vaishyas have also been granted this permission. But the publication says nothing about Shudras taking sanyas. A distinct hostility against non-Hindus, especially Muslims and Christians, is very palpable.    Most of the Akharas believe that Muslims and Christians were enemies of the Sanatan Dharma. Their only objective was to harm our religion. Some sanyasis  level the same allegation against the Buddhists also.

A sizeable number of sanyasis in the akharas  call foreigners by saying “hello,come here”.   Once the invitation is accepted, they play magnanimous hosts, welcoming their guests with “chillums” and chai. The love and attraction of some sanyasis for foreigner women was rather surprising. In the first meeting itself, they applied bhabhoot (sacred ash) on the forehead of the fair goddesses. In the second meeting, a rudraksh (sacred beads) necklace was put around their necks and some were even given new names like Shivahari or Shaktigiri. Then, they boasted about it to the other sanyasis – their “Guru Bhais”. “That ‘Angrezen’ (foreigner) has an amazing reverence for religion. She learned reciting ‘Om Namo Narayan’ so quickly! She is ready to become my disciple. Very soon, she will take Sanyas.” Something was invariably added to indicate that  their potential disciple  was a vegetarian. I was witness to more than a dozen such episodes but could never be sure  of the sentiment of the other party None admitted that she was ready to become a disciple. The Babas could not stop showering lavish praises on them but I never saw any desperation or great attraction towards the sadhus among foreigner women. 

It is very clear that a major chunk of the Sanyasis lacks clarity of perception. They have quit the world to serve humanity and religion. They even perform their last rites when they take sanyas to indicate that they have died to the world – or so they claim. Then, why do they get involved in petty caste considerations? Why do they look down upon other religions?  Why this fascination with white skin? When I sought to seek the answer to these questions from some sanyasis, they lost their temper; some even threatened to hit me with their chimta (tongs). They are not ready to tolerate anything that even remotely challenges the caste system. A sanyasi, who had seen some episodes of Aamir Khan’s Satyamev Jayate abused the film actor to his heart’s content. “How can carrying night soil on the head be described as a monstrosity? If a human being serves another human being, how does it become an atrocity? The scriptures clearly stipulate the duties of every caste. If anyone serves his brother human being or the society, what is wrong in it?” went the argument. The number of babas (hermits) who prefer to give up belief in the caste system and adherence to its rules to the personal choice of every person can be counted on the fingertips. But as far as the question of ‘allowing’ Shudras to take sanyas is concerned, they are unanimous in their view – it cannot be allowed under any circumstances. Some sanyasis charged the Juna Akhara with adopting any and every one as disciple. If this continues, they said, within a few years, Dharma would be destroyed.

One is reminded of Kabir: “Chaturai Hari Na Mile, Ae Batan kee baat, Ek nispehi nirdhaar ka, gahak gopinath” ( You may adopt any tricks, but you will not be able to meet God/God belongs to the one who is unsullied and without any support) 

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                                                              (Published in  Forward Press,  May, 2013 Issue)

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एक ही भाषा में हो पत्रिका

-शंभू दयाल वाजपेयी
मैं पत्रिका को द्विभाषी के बजाय हिंदी में किए जाने के पक्ष में हूं। हिंदी का पाठक वर्ग अलग है। यह अंग्रेजी से मेल नहीं खाता है। चूंकि हिंदी का ही बाजार बड़ा है और उसके अधिकांश लोग अंग्रेजी नहीं जानते इस लिए उन्हें वही सामग्री अंग्रजी में भी होने से औचित्यहीन और बोरिंग लगती है। दोनों भाषाओं को जानने वालों की भी यही स्थिति है। आवश्यकता होने पर अंग्रेजी में पृथक पत्रिका दे सकते हैं। वैसे तो टीवी व नेट मीडिया के बढ़ते चलन के चलते पत्रिकाओं और वह भी मासिक का बाजार में टिके रहना बहुत मुश्किल हो गया है। जब सूचना आवागमन के इतने तेज साधन नहीं थे तब पत्रिकाएं चलती थीं।अब तो गांवों में भी रोज तीन-चार अखबार जाने लगे हैं। ऐसे में मासिक पत्रिका को कितना बिक्री योग्य बनाया जा सकता है। अपने आप में सवाल है। गांव देहात और पिछड़ो को केन्द्रित करते हुए अखबार या साप्ताहिक पत्रिका की बेहतर संभावनाएं हो सकती हैं। इनके माध्यम से बड़ा और प्रभा
वी नेटवर्क खड़ा कर समाज में बड़ी व निर्णायक भूमिका निभाई जा सकती है। हानि लाभ देकर राजस्व भी आता है।

(शंभू दयाल वाजपेयी फारवर्ड प्रेस के बरेली, उत्तर प्रदेश ब्‍यूरो के संवाददाता हैं। उनहोंने यह लिखित वक्‍तव्‍य फारवर्ड प्रेस के संवाददाताओं के लिए अयोजित कार्यशाला, 21-22 जून, 2013 को प्रस्‍तुत किया था) 

नये मीडिया को सामने ला रहा एफपी

-पंकज कुमार 

फारवर्ड प्रेस निश्चितरूप से एक अलग मीडिया को सामने ला रहा है। वंचित समूहों को जागृत करने में इसका महत्व अग्रणी मीडिया समूहों में शुमार है। मेरी दृष्टिकोण से कुछ सुझाव हैं जिससे पत्रिका के और पाठक बढ़ेंगे। 

• ब्रीफ न्यूज की संख्या, पेज को और बढ़ाया जाय। 
• पत्रिका समय से संबंधित व्यक्ति/संख्या तक पहुंचे। 
• समसामयिक मुद्दो पर (सामाजिक या राजनीतिक) एक नियमित आलेख हो। 
• प्रतिनिधियों को एफपी की प्रचार सामग्री मुहैया कराया जाय। 

(पंकज कुमार फारवर्ड प्रेस के बगहा, बिहार संवाददाता हैं। उनहोंने यह लिखित वक्‍तव्‍य फारवर्ड प्रेस के संवाददाताओं के लिए अयोजित कार्यशाला, 21-22 जून, 2013 को प्रस्‍तुत किया था)

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Chinua Achebe: African excellence at its best

Chinua Achebe

-Avnish Mishra

Chinua Achebe, known as the Father of African literature, especially fiction, passed away on 21 March. He was in the league of Wole Soyinka, Nadime Gordimer and Ngugi wa Thiong’o, who established Black literature in the world. Achebe and his writings have a great significance for a country like India because he was one of the inspirations of Dalit literature, a much-talked about genre these days- a genre which entered the literature of Indian languages via Maharashtra’s Black Panther movement.
Chinua Achebe’s name is prominent among those who helped demolish the well-constructed myth of superiority of the Western culture. He not only afforded a place for African writing on the world map but he also gave a befitting reply to the propaganda that Africans were a lesser race. Nelson Mandela described Achebe as a writer who took Africa to the rest of the world and in the company of whom, the prison walls simply ceased to exist. Going a step further, it can be said that Achebe was among the writers who first told us  how the Third world nations – and especially the tribal communities inhabiting them – share a common history.

“Things fall apart, the centre cannot hold”, from these lines of Irish poet WB Yeats’s poem “Second Coming” was born the title of Achebe’s first and most well-known novel Things Fall Apart. In this novel, which has been translated into more than 50 languages and has sold upwards of 12 million copies, Achebe described the historical tragedy of the collapse of the very axis of the African society. The Guardian, in a review of the novel said, “This novel has turned the outlook of the West towards Africa on its head – an outlook that was based on the views of White Colonisers.”

What is this colonial outlook? It is this that the colonization of Africa was aimed at ‘civilizing’ the people who were branded as ‘inferior’, ‘primitive’ and ‘barbarians’. This was the ideological basis that was used to lend legitimacy to the colonization of Africa, Asia, America and Australia by Europe, notwithstanding its blood-soaked history replete with acts of barbarism. Things Fall Apart not only tells the story of Nigeria, it tells the story of all the countries of the world which were enslaved by the Europeans on the patently false plea of “civilizing” them. The novel systematically demolishes the Western propaganda that before the arrival of the Whites, the concepts of governance and justice were alien to the residents of Africa. In Things Fall Apart, Achebe takes the reader to the African tribal society, as it was just before the arrival of the Whites. Though to an outsider this society might seem to be primitive and outside the ambit of modernity, internally, this society too was informed by the quest for peace, justice and governance – the same quest on which the modern Europe prides itself. Achebe pits the so-called barbaric African society against the “civilized European society” and demonstrates how the traditional socio-cultural and political institutions of the African society were destroyed after the arrival of the Whites. It would not be surprising, if, while reading Things fall Apart, one might remember Sidho-Kanu and Birsa Munda rising in revolt in the Chota Nagpur plateau for the protection of their liberty and their traditional culture and religious beliefs.

Clearly, Chinua Achebe knew that he is not merely a word-smith but he has to use words to rebuild a history that was humiliated and effaced from human memory. His trilogy of novels on Africa –Things Fall Apart, Arrow of God and  No Longer At Ease – stand testimony to this endeavour of his.

The perpetual struggle between the writer and the historian within him is palpable in Chinua Achebe’s writings. In an interview he had once said, “A writer is not merely a writer. He is a citizen too.” Achebe believed that the very existence of serious and fine literature is in aid of humanity. His love for not only African but the entire exploited humanity comes through very clearly in his writings.

                                                                  (Published in  Forward Press,  May, 2013 Issue)

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Politics over death

                                                                                                 -POONAM MONDOL 

Kolkata-based, 23-year-old Sudipto Gupta, an activist of the Students Federation of India (SFI) and a masters student of political science, lost his life while in police custody.  Sudipto was the state committee member of SFI.  It is difficult to believe that a student can be killed only for the crime of attending a rally

According to Sudipto’s sister “He was a talented young man. He wrote poems, songs and slogans for the party.” His father is completely shattered at the loss of his only son.  

On 2 April, after a rally, Sudipto, along with other members of SFI, was arrested and taken in a bus to the Presidency jail where it was announced that they were free. The students, however, insisted that they wanted to be taken to jail and refused to get down from the bus. It was when the cops were dragging him out of the bus that Sudipto’s head hit a lamppost and he was severely injured. Many said that even after that the police kept on beating him and he was not taken to hospital in time. In the hospital too, he was made to wait for two hours before he could get any treatment. 

According to the postmortem report, he had serious injuries on his forehead, jaw and the back of the head and his eyes had come out of the socket. He died due to internal hemorrhage.

The next day, his body was taken in rally to the SFI office, his college and his Garia home. Before that, Chief Minister Mamata Banerjee came to the hospital met his father and said that she will extend every possible help to the family. But  after that, according to the Left Front Chief Biman Bose, she changed her tune and  said that, “It was just an accident and it may happen with anyone...people travelling in trains hanging at the door get knocked down by poles and die…” Subsequently, she also allegedly described the death as a “petty matter.”

 There is no concrete evidence as to what actually happened. Though there are CCTV cameras on the road that leads to Presidency jail none of them was pointed at the place where the incident took place.

 Though many are pointing fingers at the police and the state government but it’s still unknown as to whether his death was a murder or an accident. In the aftermath of the incident, SFI workers allegedly misbehaved with Mamata Banerjee and the WB finance minister at Yojana Bhavan in New Delhi, triggering a fresh round of allegations and counter-allegations.

The political tug of war notwithstanding, Sudipto’s father just wants a judicial probe into the incident so that his dead son can get justice. 

Forward Press.
                                                                 (Published in  Forward Press,  May, 2013 Issue)

फारवर्ड प्रेस के द्वारा आयोजित कार्यक्रम की तस्‍वीरें

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प्रबंध संपादक प्रमोद रंजन संवाद दाताओं को संबोधित करते हुए

टॉम वुल्‍फ,केविन,आयवन कोस्‍का जी के साथ अन्‍य संवाददाता

प्रथम दिवसीय कार्यक्रम समाप्‍ती के बाद की ग्रुप फोटो 

कार्यशाला में वक्ताओं की बात सुनते संवाददाता।

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कैसे की जाए बहुजन पत्रकारिका विषय पर वक्ताओं के विचारों को सुनते देश के विभिन्न राज्यों से आए  फारवर्ड प्रेस के संवाददाता।

कार्यशाला के दौरान संवाददाताओ के साथ बैठे फारवर्ड प्रेस के प्रबंध संपादक प्रमोद रंजन।

प्रशिक्षिण के दौरान दाएं से अनुराग भास्कर, तहसीन रेज़ा, पंकज कुमार, असलम परवेज, व शाहिद परवेज।

प्रशिक्षिण लेते दाएं से अमरेन्द्र यादव, धनंजय कुमार व सोहन सिंह।

कार्यशाला समाप्त होने के बाद तस्वीर खींचवाते दाएं से धनंजय कुमार,  ्अशोक आनंद, प्रमोद रंजन, व राजेन्दर् हाडा।

कार्यशाला के दौरान प्रशिक्षिकों की बात सुनते संवाददाता व प्रबंध संपादक प्रमोद रंजन।

कार्यशाला में विभिन्न राज्यों के संवाददाता।

दो दिवसीय कार्यशाला के प्रथम दिन संवाददाताओं ने भी अपने सुझाव रखे।

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अपनी बात रखते लखलऊ के संवाददाता अनुराग भास्कर।

अपने विचार रखते पटना के संवाददाता अरुण कुमार।

पत्रिका को आगे बढ़ाने के बारे में अपनी बात रखते सासाराम के संवाददाता  असलम परवेज।

अपना सुझाव रखते बिहार के ब्यूरो प्रमुख बीरेंद्र  कुमार यादव।

संवाददाताओं के बीच अपना पक्ष रखते हैदराबाद के संवाददाता  राजीव आजाद।

पत्रिका के विषय में अपनी बात रखते वाराणसी के कार्यकारी ब्यूरो प्रभारी अशोक आनंद। 

अपनी बात रखते बगहा, बिहार के संवाददाता पंकज कुमार। 

कार्यशाला के दौरान अपना पक्ष रखतीं हब्ली, कोलकाता की संवाददाता  पापरी चंदा।

अपनी बात रखते लुधियाना, पंजाब के संवाददाता राजेश मंचल।

कार्यक्रम के दौरान अपना पक्ष रखते वरिष्ठ संवाददाता राकेश कुमार सिंह।

अम्बा मठ महाराष्ट्र के संवाददाता सचिन गरुड़ अपनी बात रखते हुए।

नारनौल, हरियाणा के संवाददाता संजय मान।

लखनऊ के संवाददताता शाहिद परवेज।

अपने विचार रखते बरेली, उत्तर प्रदेश के संवाददाता शंभू दयाल वाजपेयी।

पालम, दिल्ली के संवाददाता विपिन कुमार

फॉरवर्ड प्रेस द्वारा दो दिवसीय कार्याशाला के द़श्‍य

 गांधी शांति प्रतिष्‍ठान केन्‍द्र में फारवर्ड प्रेस के द्वारा आयोजित सम्‍मेलन में नव नियुक्‍त रिर्पोटरों को अपने वक्‍तव्‍यों से साराबोर करते आयवन कोस्‍का और अनिल चामडिया जी की कुछ आकर्षक तस्‍वीरें

आयवन कोस्‍का जी

आयवन कोस्‍का जी

अनिल चामडिया जी, आयचन कोस्‍का जी

                         
                     अपने अनुभवों को बताती हुई डॉ सिल्विया फर्नांडिस(चेयर,एस्‍पायर प्रकाशन प्रा लि)
                                                                                                               
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कार्यशाला में संवाददाताओं को प्रशिक्षित करते टॉम वूल्फ

प्रसिक्षिण के दौरान दाएं से संजय मान, शंभू दयाल वाजपेयी, अरुण कुमार, सचिन गरुड़, राजेश मंचल।

कार्यशाला में मौजूद संवाददाताओं को संबोधित करते टॉम वूल्फ।

ट़ॉम वूल्फ का अनुवाद करते फारवर्ड प्रेस वाराणसी के कार्यकारी ब्यरो प्रभारी  अशोक आनंद।

सामाजिक सरोकार को समझने के लिए संवाददाताओं को दी सामग्री।

प्रशिक्षिण की जानकारी देते केविन।

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