ENVIRONMENT AND CULTURE: TAKING STOCK OF 2017

Standing on the cusp of the New Year, it is useful to reflect on the year gone by. This we do with the hope that the inevitable new beginning will be better than what we experienced in the past, in terms of our personal and public existence. And in that spirit, I think, we should take every opportunity to evaluate our political, social, and cultural existence during the past year.

Environmental and cultural concerns can be argued to have dominated the political discourse in Goa in 2017. Indeed, the protests articulated in places like Mopa and Sonshi demonstrated how environment and culture influenced the present discourse on Goan identity. The year witnessed a massive public hearing on an environmental issue. Choking on coal dust, many gathered in Vasco to make their grievances heard. This unprecedented event signaled yet again the growing sense that Goa’s environment and ecological health is endangered, and, if not addressed urgently, will lead to an unmitigated disaster.

Similar to the urgency to address the issue of coal handling and pollution to stop Goa’s environment from deteriorating, the resistance to the development of mega infrastructure projects, such as the new greenfield airport at Mopa, in Pernem, was also in the news. We are also witnessing opposition to other projects, like the double-tracking of the Konkan railway route, the re-starting of mining and the effects there of. This time around, many activists have successfully tried to shift the discourse to demonstrate how aspects of Goan economy fit in a larger system of global capitalism. An increasing number of Goans can be said to have realized that they are being reduced to cogs in the larger system of capitalism. There is awareness that a remote Goan village is not isolated, on the contrary it is linked to distant industrial or commercial hubs. However, the awareness of how global capitalism is a continuum of feudal (or feudal like) system of land ownership and control prevalent in Goa is still lacking; one hopes that it will be a part of mainstream political discourse soon.

There are instances where the issues are old but the sites of protest and resistance have shifted to new villages or areas. Nonetheless, it is becoming increasingly clear to all that urban and rural Goa is categorically speaking out: Goa’s ecology and the quality of life of Goans are under threat.

Concerns with the environment were closely linked with those of preserving Goa’s culture. In fact, one’s identity cannot exist without the interplay of the environment and cultural productions. Identity, then, was a common thread that ran through the various protests and grievances articulated in the course of this year, as it has been over the last several years. The allusion to the intertwining of identity and environmental issues does not simply refer to the utterly cynical politicking over the coconut tree – being de-notified and re-notified on governmental whims – but rather upon instances wherein Goa’s identity and the belonging of Goans in a wider world was debated; indeed the discussion only deepened by acknowledging the complex history and culture of Goa.

António Costa, the Portuguese Prime Minister, who visited India in January, provided the occasion for re-thinking the cultural belonging of Goans; particularly their connections with Portugal and other Lusophone spaces. Costa, who has Goan ancestry, was celebrated in Goa as well as in India for possessing Indian roots. Minor details like Costa or his father, Orlando Costa, having no connection with the modern Indian nation-state did not deter the grandiose celebrations of homecoming. Even those most critical of Goa’s continued contacts with Portugal and Portuguese culture maintained a somewhat uneasy silence. Of course, it helped matters much that Costa came with the intention of fostering business ties with India and Portugal. But even while Costa’s Indian roots were celebrated, one thing became inevitable clear: Goa and Goans are still undeniably connected with Portugal through history, culture, and migration.

The major events within the spheres of environment and culture – the protests, debates, and discussions of future visions – occurred within a political system. This is the system that needs to hear our grievances and resolve them. We, the people, elect our representatives who are entrusted to run the system. Indian democracy that is built on periodic elections is based on the assumption that one person – or one citizen – has one vote, and this vote has one value. This means that everyone in the country, who has the right to vote, indeed exercises this franchise, are equal with other citizens of the country. This, however, is not the case in reality as caste and class differences obstruct the true realization of democracy in India.

In short, because of the existing social and economic conditions, the political system is unable to represent the interests of all – or at least most of us. Laws and policies are therefore made not to protect the interest of all constituents in the polity, but only to further the interests of a few. This is why one witnesses draconian laws enacted and executive fiats beings issued that impinge on the rights and livelihood of millions of people in the country. Of the many challenge in the New Year, and those that will follow in the years to come, the most important one is to make good of the promise that political representation would lead to the empowerment of all citizens.

(First published in O Heraldo, dt: 20 December, 2017)

DELIVER US FROM NATIONALISM?

There is, I think, a delicious irony in the pastoral letter written by Thomas Macwan, Archbishop of Gandhinagar. Writing at the time when the Gujarat legislative assembly elections are around the corner, Archbishop Macwan in his pastoral letter of 21 November 2017 said, “Nationalist forces are on the verge of taking over the country”. Unmindful of the spirit in which the letter was written or the realities that affect the various communities in India due to violent politics, one witnessed the usual hue and cry in the media. Many commentators even questioned the right of the Archbishop to express his views.

At this point, one might ask who these ‘nationalist forces’ are. Aren’t those who consider themselves Indians ‘nationalists’, one way or the other? Are we to conclude, then, that India needs to be saved from its own people? Especially when a distinction is often made between right-wing and secular nationalists, what could the rather ironic remark by Archbishop Macwan indicate? The statement was made in the context of political power and the way it influences the people in contemporary times. Particularly, the statement hints at the use of nationalism to spread hate and trample upon the rights of people. In this sense one can argue that Archbishop Macwan was referring to those forces that use nationalism to create disorder in society.

Speaking of the increasing attacks on minoritized religious groups as well as the human rights violations against other marginalized groups, Archbishop Macwan’s statement reveals that all is not well within the nation. He observes, “We are aware that the secular fabric of our country is at stake. Human rights are being violated. The constitutional rights are being trampled. Not a single day goes without an attack on our churches, church personnel, faithful or institutions. There is a growing sense of insecurity among the minorities, OBCs, BCs, poor etc”.

Archbishop Macwan’s reference to ‘nationalist forces’ sans distinction perhaps hints at some fundamental aspects of Indian nationalism and the manner in which the Indian identity was crafted, chiefly through the freedom struggle. As I have written in the past in this very column, Indian nationalism and identity is based on Hindu majoritarian ideals and works towards maintaining the power and privileges of savarna castes, mostly across religions. By not making a distinction between the secular and right-wing nationalists, or remaining non-committal on that distinction, Archbishop Macwan cut through the politicking hullabaloo and simply pointed out that violence and marginalization is routine for many in India.

But one can also think of the Archbishop’s caution against excessive nationalism as emerging from a nationalist understanding of India’s past and culture. In other words, reproducing the very problems that the letter tries to tackle. The idea that India was a well knit secular society is an old Nehruvian one. What this idea does not take into consideration is the presence of the caste structure in Indian society and the manner in which it obstructs the formation of an egalitarian, let alone secular, society.

The banal violence and marginalization stands starkly against the supposed ideological lines drawn between secular and right-wing nationalisms in India. The recognition of the banality of violence and marginalization in present times should also make us realize that there is a long history to marginalization, including the time when secular, liberal nationalism held sway in India. There cannot be a secular society if millions within that society are subjected to discrimination and violence. As such, Archbishop Macwan’s plea to safeguard the “secular fabric” of the country need to be understood as requiring the creation of a secular society in the first place.

The letter also confronts all those who consider themselves as proud nationalists. Rather than play the usual blame game where one type of nationalists (such as the secular liberal ones) blame the other (right-wing) for all the ills in present times, Archbishop Macwan’s letter demands introspection from all those who claim themselves to be nationalists. It demands that they scrutinize the source of their nationalism, identity, and pride.

The ironic remark in the Archbishop Macwan’s letter should also be an occasion for us to realize that if there is a growing insecurity amongst the ‘minority’ communities that prompts such statements, it is not necessarily because such minority communities are inward-looking and that they cannot look beyond their own selfish gains. It is rather prompted by a very real experience of facing daily marginalization or minoritization and observing how other communities too are subjected to similar discrimination. We in Goa have observed how legitimate issues raised in a church-run magazine were brushed aside by the whole political establishment. The discussion of the Archbishop’s pastoral letters seems to follow a similar script; the storm that is whipped up about the letter diverts us from the pressing problems.

At the end of the day, the issue is not whether nationalism works or not; it is rather the gap between the ideals of nationalism (no matter what shade) and the reality that it ends up hiding. The real challenge that confronts us is to bring the discussion back to the problems faced by the multitude of minoritized and poor communities in India. In this task one might profit much in heeding to the call for safeguarding the constitutional values.

(First published in O Heraldo, dt: 6 December, 2017)