Petition: Withdraw Sedition Charges against Dr. Rati Rao

Shri B S Yeddyurappa,
Chief Minister,
Karnataka

Sir,

We the undersigned are writing to you in the backdrop of the fact that Dr E Rati Rao, a senior scientist, long-standing activist of the women’s rights movement, Vice-President of PUCL-Karnataka and Vice President of the All India Progressive Women’s Association (AIPWA) has recently been charged with sedition by the police of the state that you govern – Karnataka.

Dr. Rati Rao was Editor of an in-house PUCL-Karnataka Kannada language bulletin (called PUCL Varthapatra) for private circulation among PUCL members – and it is this bulletin (last published in 2007) that is the supposed basis for the charges of ‘sedition’.

The FIR against Dr. Rati Rao accuses her of publishing the PUCL bulletin that is “favoring naxals and Muslims and is propagating that the police are killing innocent people in the name of encounter”; that “calls upon dalits, women, minorities, farmers and adivasis to build organizations in order to fight for their rights”; that “accuses the Sangh Parivar in Karavali (coastal Karnataka) of indulging in false propaganda and fueling communal disharmony” and “calls upon the secular forces to raise their voice against such spread of communal hate”; and “by raising such issues incite and spread intolerance, disbelief, discontent amongst the public”; that “in the name of doing good to the dalits, women, minorities, & adivasis the said bulletin is spreading false information against the casteist & communal Government…It is propagating intolerance, disbelief, and discontent amongst the Government officials.”

The sections under which Dr. Rati Rao has been booked are Section 124 A (Sedition), Section 505 (False statement, rumour, etc., circulated with intent to cause mutiny or cause communal discord) and sections of the Press Act that relate to knowingly spreading false information. The PUCL Bulletin in question had discussed the attacks on the Christian community in Karnataka and had indicted the Government for failing to do enough to protect the minority community from attack.

Going by the FIR against Dr. Rati Rao, are we, the citizens of India, to believe that in the eyes of the BJP-ruled Karnataka today, it is ‘sedition’ to avail the basic democratic right (and duty) of resisting communal hate campaigns and extra-judicial killings by the police; of asserting secularism; of encouraging dalits, women, minorities, farmers and adivasis to organize for their rights; and of asking why the Government is failing to prevent attacks on minorities and dalits?! Is it because the Karnataka Government itself is colluding in the attacks on women, dalits, minorities and human rights that it feels so threatened by democratic activists who take up such issues? Is the Government of Karnataka out to muzzle every voice of democracy and dissent?

We find it ironic that while the Karnataka police does not book the Sangh outfits for spreading rumours galore of ‘love jehad’ and ‘forced conversion’ etc to target Muslims and Christians, nor for violating the Constitution by indulging in communal violence – people like Dr. Rati Rao who have devoted their lives to defending constitutional liberties are accused of sedition and activists seeking to bring facts to light are booked for ‘spreading rumour’!

Dr Rati Rao is a scientist and researcher specializing in food microbiology, and retired as the Deputy Director of the CFTRI (Central Food Technological Research Institute). She has a history of several decades of democratic activism – first in the student movement, then in the women’s movement with the Samata Progressive Women’s Forum, Mysore since 1978 and as a prominent figure in the autonomous women’s movement right since the 1980s; and long associated with the Left and progressive movement and the human rights movement, especially the PUCL.

Why was a bulletin last published in 2007 dug out now, three years later, for punitive action by the Karnataka Government? We believe it is merely a pretext to intimidate Dr. Rati Rao, who has in recent times, as National Vice President of the All India Progressive Women’s Association (AIPWA) been visiting Karnataka villages to organize rural poor women to fight for their rights, who was recently part of a fact-finding to expose the atrocities against Dalits in Chitradurga district of Karnataka, and who recently participated in a National Convention against Sexual violence and State Repression in Raipur, Chhattisgarh.

To us it is clear that the charge against Dr. Rati Rao is part of a calculated campaign of harassment of civil liberties and democratic activists and crackdown on dissent that has marked the BJP regime in Karnataka and the ‘Operation Greenhunt’ of the central government.

We the undersigned condemn the trumped up charges against a respected member of the democratic rights and women’s movement and demand your immediate intervention to ensure that the charges be immediately withdrawn.

PLEASE SIGN

Operation Green Hunt: its stated and unstated targets

Kumar Sanjay Singh

Every conscious citizen is aware that the proposed operation Green Hunt, ostensibly to deal with the Maoist armed struggle, is an event with ominous portents. It can be argued that the events that are unfolding have consequences that go much beyond the attempted military solution to problems that are essentially political and economic in nature.

That the intended target of the government is much larger than the stated target is becoming obvious in the statements and actions of the state. Witness how in the aftermath of the Silda action the Home Minister Mr. P C Chidambaram tried to steam roll all the critiques of the government into Maoist sympathisers, completely ignoring the fact that criticising the human rights violation of the government is not tantamount to a support of the Maoists. More recently, the charge sheet on Mr. Kobad Ghandy, filed by the Delhi Police, mentioned some prominent democratic and civil liberties organisations and activists as fronts of the Communist Party of India (Maoist). Obviously, the intended targets of the state are not simply the Maoist party but all such organisations and individual that have been critical of the state’s developmental policy and track record on human rights. A fact testified by the assault of rights activists and Gandhian organisations in Chhattisgarh.

The manner in which the central government wants to deploy paramilitary forces in the so-called sensitive states betrays the state’s unstated agenda in three respects. First, the attempt to cajole and pressurise the reluctant chief ministers of Bihar and Jharkhand through media propaganda and other kinds of pressure and persuasion is a testimony of the attempt to redefine centre-state relationship in the favour of the centre; even on the issue of law and order which is a state subject.

Second, deployment of armed paramilitary forces through a central fiat amounts to imposition of armed paramilitary forces over civilian administration. This is permissible only under emergency. Yet the government is not declaring emergency since such a declaration obliges the government for a mandatory review of the declaration every six months. The government has therefore imposed a de facto emergency without actually declaring it. Thus it has claimed unfettered power without any legal or time bound restraint, in other words it has claimed impunity in the area of operation Green Hunt. Experience of use of armed and paramilitary forces provided with impunity, for instance in the north eastern states and J& K has been that the number of civilian casualty and the erosion of human rights is unacceptably high. In other words the casualty, repression and oppression of the civilian population living in the areas of operation green hunt will be dramatically higher than the stated targets of operation green hunt. In fact, the plight of the civilian population is further compounded since they have been also targeted in some instance by the guerrilla forces.

Third, the initiation of the inter-state counter naxal operation is actually a part of the oft stated plan of the centre to restructure and centralise internal security apparatus. Thus, this is a decisive shift of law and order and policing from the state subject. Over the period of last more than two decades several issues of state subject have been taken over by the centre, for instance forest, roads, port management and now policing. These are portents of a shift towards a more unitary form of governments. Could this also be seen as imposition of a Presidential form of government by stealth? It ought to be pointed out here that this idea had been mooted by Indira Gandhi and Atal Bihari Vajpayee during their respective tenures as Prime Minister.

To cut a long story short the current operation while stated to be against the Communist Party of India (Maoist) has a much larger unstated target. It threatens to trespass the safety and security of the indigenous and tribal people in the operation area, it seeks to trespass on the fundamental rights of the citizens of the country and finally, it seeks to redefine the structure of governance of the country. It is evident, therefore, the current offensive is quite comprehensive and seeks to impact upon a cross section of political process and the life and rights of common citizens. It stands to reason that such a challenge requires a resistance that is imaginative and flexible enough to include the opinions of all the stake holders that are to be impacted.

A preparatory meeting in Delhi against State violence and repression (March 12 2010)

The Delhi University Campaign Against War on People invites concerned organizations and individuals for a preparatory meeting to address issues of state violence and repression and the erosion of democratic spaces, currently epitomised by ‘Operation Green Hunt’. The objective of this preparatory meeting is to jointly organize a future course of action.

Date and time: 12.03.2010, 2:30 p.m.
Venue: Room no. 207, Indian Social Institute, Lodhi Road, New Delhi.

Correspondence Pamphlet No 4: The Student as a Worker

This pamphlet was read and distributed in the Seminar, “Dismantling Democracy in the University”, organised in the University of Delhi on March 4 2010.

Is the semester system good or bad? If we say it is bad then why do we say so? I would say, and many might concur that privatization of the educational sector is also bad. Why do we say that? In the final session, we will discuss ‘politics in the university;’ why do we need a politics at all here? To begin to answer any such questions a more fundamental question needs to be addressed. What is the university and what do we do here?

The university is a workplace, where students, teachers and the karmcharis work. What is work about? It is about production – human beings are creative, and we create in our workplace. As creative beings we find fulfilment in what we create; what we create is an extension of ourselves, through which we reach out to others who are also part of society. In the university knowledge is produced; we study, teach, research and discuss. As creative beings involved in the production/creation of knowledge it is through the knowledge we produce that we put forth ourselves, our identities to the world. To truly find fulfilment, to be happy in other words, we would like to determine what we create, how we create and with what we create; this holds equally for teaching, learning, researching and by extension discussing. Although some could argue that the work place, in this case the university is not that important a site in our lives, home is more important. But honestly, we spend so much of our time and energy here, that it would be foolish to argue that it has no bearing on our happiness; some amount of thinking should make this seem self-evident. So then assuming that for happiness it is necessary for this space in its capacity as a workplace be fulfilling, we can contend that: it is important for us to have a say in the decisions that determine its running. So if new changes are being imposed into its structure, we as the people who work here, and to whom by extension this place belongs, have the right to not accept these changes, and even to remodel older structures. What determines our likes and dislikes is the ability or inability of these structures to gives us space for the fulfilment of our creativity.

In this framework of ‘those who work’ in the university, students are an uncomfortable fit. When the teachers view them, or the administration, the students are either consumers or products. They are paying for a commodity, education, which they should get – so if teachers go on strike, they break the producer-consumer pact. Or it is the task of the teachers to prepare students for the market, so if they go on strike, they are hindering production. When individuals situated in the university, as subjects, look at the university, they see that while for those who “work” here it is the permanent site of labour, for the majority of the students, it fails to have any connotations of finality. Studenthood is a temporary state, a purgatorial interlude that precedes entry into the heaven of work and salaries. When one tries to “politicize” this space, one of the main problems one faces is that students do not feel that they have much to gain by its improvement – “I’m here only for one more year.”

A substantial number of professors have been cribbing about the semester system, but there is not much they can do. They are afraid to go on strike, because they themselves feel that by hindering production and by breaking the consumer pact they will be ‘harming careers’ and might bring the wrath of the ministry on them. On there own, they cannot stop these developments. They need to communicate with the students, establish a bond altogether different from the pedagogic one that exists right now. They need to be able to think about students differently, students as part of the same continuum as they, working in the university, desiring fulfilment, affected by what affects the teachers. In a system where value is eternally deferred, the formal manifestation being exchange value, even when they start getting salaries they don’t get fulfilment. What is common to the time when they will get salaries and now, is that in both realms they labour, work, make use of their creativity, and in circumstances that they do not determine.

If I were to translate ‘creativity’ in the register that agitational politics usually makes use of: it is nothing but our capacity and need to labour. Understanding creativity like this would allow us to elaborate upon the nature of the said continuum. When Marx says ‘working class,’ does he mean only the ‘male, white, industrial proletariat?’ Maybe. But what was the logic behind designating somebody a worker? The working class is that section of the people on which work is imposed; the people who are alienated from their creativity, who are forced to create in circumstances that they do not want to create in, and who as a result will have to fight to be able to determine these circumstances. There was another concept, that Marx often made use of: the collective worker. The collective worker is this continuum, a continuum beyond localized time or space, of the working class subjectivity. The collective worker is a universal, common to all those on whom work is imposed. Work is imposed on the collective worker: the collective worker is made of various people on whom work is imposed in various ways; in a different way in the factory, in a different way in agriculture, in a different way in the university, in a different way in the household. So work is imposed on the professor in one way. We propose that work is imposed on the student in another. Studenthood is a phase in the life of this ‘collective worker.’ It doesn’t matter if some students come from rich households, if some will go on to become factory owners, or vice chancellors, at the moment of studenthood they are part of the collective worker. Professors and students are part of the same continuum. They together occupy the university, and in fighting for self-determination they are essentially on the same side. So in opposition to the student as a consumer, and the student as a product, is the student as worker. That the student does not create ‘value’ does not matter, because capitalism decides what is valuable and what is not: but this does not change the fact that work is imposed upon the student.

Anyhow, we need self-determination for happiness, and for self-determination we have to fight. The tribal in Chhattisgarh might need to fight the police, multinationals, and the armed forces for self-determination, the factory worker will need to fight the factory owner, we have to fight the administration, the vice chancellor for instance. If students, teachers and Karamcharis work in the university, what right has any random person to determine what will happen here? The Vice Chancellor and his pals are not elected representatives; they come in through mechanisms in which we have no say. Today we might be fighting the semester system, or the service regulations, or against the attendance rule, fee-hike or for timely payment of karamchari salaries, but we also need to fight the arbitrariness with which these problems impose themselves upon us. It is not enough to say that the vice-chancellor should not bring in the semester system, we have to ask why the vice-chancellor should do anything at all? If there has to be an administrative body, then we should elect it, and have the power of immediate recall, if what we don’t want to happen happens. Of course all this is a long way off, but are we even ready to think our problems through? If we don’t push further than questioning a move here or a move there, we should know that till there is an administration, such things will happen.

What about political students’ organizations: essentially left organizations. How do they see the university and the students? They too seem to not think of the university as a valid site for struggle. For them it seems, the struggle is always somewhere else: in the forest, or in the factory or in slums? Of course it is there. It needs to be fought there. But it is also here. And it needs to be fought here as well. The university is not a place where activists are to be made to go and fight elsewhere. Unless we bring the struggle home, fight the particular forms of power that we face, transformation can never happen. I don’t intend to be vituperative; these are not charges. It is just an appeal to rethink the aims of struggle in the university.

Someone could ask, ‘what if we do get this right to determine what happens here? What if we are allowed to elect our own administration? Does this mean our problems are over?’ No, of course not. If we struggle merely for power to regulate, it won’t take us anywhere. Once we gain it, instead of the current administration some of us will be mediating between the market and the university. The outside, which will continue to be a problem, arbitrary, based on the idea of profit, not human happiness, will still determine us. Self-determination will not be complete in this localized fashion. Our demand for self-determination at a local level can only be tactical, not the final end. People everywhere face the problem that we face here, in different forms, in different degrees; but essentially the same. True self-determination, true democracy can only come when the structure that centres this dynamic is destroyed. People struggling in their respective circumstances, for self-determination, will finally need to come together to push the struggle to its culmination. But this is a somewhat larger matter. We start with what we face, with the local structure through which power tries to determine our lives. In the process we will of course, as Laclau would say, solve a number of small problems, make our lives in the university a little better, bring a greater degree of democracy here, but we must keep in mind that these small things are not the end, because the end is that which seems impossible right now; this impossible can be made possible, through an act which will retroactively make its own impossibility the condition of its possibility, shifting the horizon of possibility altogether.

‘May You Live in Interesting Times’: The Maoists and Us

PK Vijayan

On 20th February, the Hindustan Times, reporting on the chargesheet produced by the Delhi Police against Kobad Ghandy, stated that Ghandy was alleged to have been in direct contact with GN Sai Baba, a professor in Delhi University, and who is alleged to be in control of the CPI (Maoist)’s tactical counter offensive against Operation Greenhunt. Reporting on the same chargesheet, on the same date, the Times of India reported the investigators’ claim that civil rights groups like the PUDR and PUCL were actively helping the Maoists to spread their base; while Mail Today stated that there was an active Maoist operation amongst Delhi University students, specifically identifying the Democratic Students Union (DSU). Elaborating on this same chargesheet report the next day, the HT adds that a prominent research scholar and a human rights activist have been specifically identified by Ghandy as Maoist leaders in the capital, although they are not named by the newspaper. Interestingly, each of these details appears only in the particular newspaper mentioned, and not in any of the other papers: like the blind men and the elephant, it is as if each has ‘found’ something unique in the chargesheet, that characterises the contents of that document – but unlike the blind men in the story, who after all are each seeking to describe the same beast but end up describing only the part that they sense, these newspapers presumably all have access to the same ‘beast’ in its entirety (i.e., the chargesheet), but have chosen to report only on specific – but different – aspects of the extensive Maoist network that it alleges exists in Delhi. What, we may ask, is going on?

Very simply, if each newspaper reports on any one branch of this alleged Maoist network, each will have apparently reported something unique; further, each newspaper’s readership will have been made aware of one crucial way in which the Maoist ‘menace’ is apparently already in their neighbourhood, and spreading like a virus. But the total effect of all the reports is the imaging of a hydra, a Ravana, a many-headed monster conceived in the savage and distant tribal terrains of Jharkhand, Chhatisgarh and Orissa, and that is now slouching towards the safe cosmopolitan world of the NCR to be born. What is most disturbing in this picture – which would be fantastically ridiculous if it were not so dangerous – is that the heads of this monster that have been identified in the newspapers are intellectuals, civil rights bodies and university student organisations: the classic sites of dissent in any free society. In other words, Operation Green Hunt (or OGH) is no longer just ‘out there’, but is now itself slouching around in the NCR: dissent towards OGH is gradually itself being targeted under OGH.

Troublingly, sections of the press appear to be participating – wittingly or unwittingly – in this urbanisation of OGH. The fact is that if each of these papers had presented all that the others had also reported, the larger picture would have been self-evident, the elephant would have stood revealed as the state preparing to trample on intellectual dissent. One does not need to be particularly gifted visually or intellectually to see the connection between intellectuals, university students and civil rights activists. Every modern state has sought to control these sections of its society – and usually the press too – precisely because they have always been sources of political discomfort. When the press decides to go along with the state, or confines itself to being the voice of the state, it must ring a bell for us – in this case a very loud alarm bell, that tolls the names of Joseph Goebbels, over and over again. The question before us is, did the newspapers noted above choose to remain blind men? Or were their reporters deliberately fed partial information by the police, to ensure that the fear of the Maoist virus spreading would be treated as a ‘real’ threat, and not be perceived for what it patently is: a strategy for clamping down on any questioning of the government’s armed offensive against large populations of its own citizenry, in the name of cleansing the Maoist ‘infection’? Even if it was the latter, it was and is incumbent on any press worth its name – as another important site of dissent in any free society – to have sought out the information in its entirety, before rushing to press. Otherwise, in true Goebbelsian fashion, it will simply be blindly repeating the lies, over and over again, till the lies become the truth.

That this did not happen, for whatever reason, is closely related to another issue, which is the absence in the mainstream press and media in general, of any real understanding of or interest in the anxieties and apprehensions that OGH has given rise to, and of the consequent concern over it. This anxiety and concern has been emanating from several very diverse quarters, and essentially pertains to whether it is appropriate for the state to take arms against its own citizenry. Very few of these voices may be considered even remotely sympathetic to the Maoist cause; several of them have explicitly, repeatedly and sometimes even vehemently spoken against it. Irrespective of their take on Maoism, however, these voices have focused on the fact that OGH is an operation that is unconstitutional, violative of fundamental human rights and pretty evidently underway in order to further the interests of big corporate investments in the ‘infested’ areas. They have repeatedly sought to point out that the perceived ‘infestation’ actually constitutes the local tribal populations living there. If large sections of the tribal populations in these areas – threatened with displacement, destitution and/or violent death at the hands of big-money private armies and/or the state’s own military and paramilitary apparatus – should choose to resist this apparently inexorable process of internal colonisation, sometimes violently, then should we in Delhi be surprised? Delhi’s denizens are now world-famous for resorting to fists, lathis and the odd baseball bat on what might be considered the slightest provocation: it might be a neighbour parking his car in my space, or another’s washing hanging over my balcony – our sense of our space as sacred is powerful. Then, when the tribal – for whom it is not parking space but her very livelihood, history and future that are being stolen with her land – decides to protest, should we not be stirred by sympathy? If we are not, we need to wonder why we are not. And at least part of the reason for that is because we have been buying into the Goebbelsian lies of the state: that these tribal movements are all controlled and managed by Naxals/Maoists; or that the tribals are actually being coerced by Maoists; or that there are no tribals, only Maoists. That these are people fighting for rights sanctioned to them under the Fifth Schedule of the Constitution, is a fact that gets drowned in all the noise.

The Indian state – which is thus explicitly enjoined by the Constitution (among other documents) to protect the social and economical interests of tribals in these scheduled areas – is financially and politically too deeply invested in the project of clearing these areas and making them accessible to corporate exploitation, to acknowledge this. It would lose legitimacy and become a global scandal. Or it would simply reveal what most states under this stage of capitalism are doing. Hence the extended exercise of labelling all tribals protesting its actions ‘Maoist’; all intellectual and civil rights attempts to dissuade it, ‘Maoist sympathisers’; and all dissent in general is increasingly being viewed as ‘terrorist’. This, as will be easily recognised, has long been the hallmark of McCarthyism. And as with that form of political repression, no doubt a chain of arrests will be initiated based on ostensible ‘confessions’, beginning with Kobad Ghandy’s, and spreading out in a network that will be produced as Maoist, with no way of knowing if it actually is.

It is particularly instructive that Joseph McCarthy’s strategy of labelling all dissent ‘communist’ arose at a time when the capitalist economy of the United States was, post-Depression, impatiently seeking to lose the shackles of Franklin Roosevelt’s socially oriented New Deal policies. Thus, any policy that carried even a whiff of being social-welfarist was immediately branded communist and dumped, and its proponents attacked socially, politically and legally.

The parallels are clear with our own context: we live, as the old Chinese curse goes, in interesting times – when our own capitalism is kicking with impatience at obstacles to (irony of ironies!) ‘economic reforms’; when its increasing population of dollar billionaires are panting to go forth and multiply their billions by raping the hinterlands of the country; when the state is itself eager to role back measures like the PDS and to massively fudge figures on poverty, even as prices of especially essential commodities continue to escalate and farmers continue to commit suicide; when ‘Islamic terror’ – that bogeyman that allowed the BJP to simultaneously terrorise the Muslim community as well as steamroll its own version of economic reforms through – has given way to the ‘red terror’ of ‘Maoism’ (after all, the Congress can’t be seen as anti-Islamic), but to the exact same end. While there may appear to be a kind of poetic irony in our own Chinese curse seeming to be Maoism, the not so poetic fact is that it is not the spectre of Maoism that haunts the land today but the multiple spectres of unbridled corporate capitalism, state collusion with and participation in this capitalist expansionism, the consequent and unprecedented assault on the lives and livelihoods of millions of tribals in the ‘infected’ areas. And the ideological cover for all this in our own brand of McCarthyism: OGH or ‘anti-Maoism’ (which is less of a mouthful than Chidambaramism, although that would probably be a more accurate term). (We shall for now not even touch upon the absurdity, in an ostensible democracy, of banning an ideology, as has happened with Maoism; who or what, we might well ask, even if we do not subscribe to this ideology, is being sought to be protected by this ban?) The Indian state is, it seems, learning well from Joseph Goebbels and Joseph McCarthy; perhaps it will very soon look to Joseph Stalin’s Great Purge too. And it seems, the first to be purged from the metropolises will be the nuisances identified above: inconvenient intellectuals, university students and civil rights activists who will all be identified as ‘Maoists’ (never mind that they may actually be socialists, Gandhians, environmentalists or other such ‘beasts’) and removed from ‘shining India’. And once the intellectuals and activists and students are disposed of, Mr. P (Joseph?) Chidambaram will no doubt find an able ally in Mr. Kapil Sibal, to ensure that they do not surface again – for the latter as we know, is already working hard to dismantle the higher education system and sack it off to private and foreign institutional interests – but that is another tale. Suffice it for now to reiterate that, thanks to Mr. Chidambaram and his ilk, we do indeed live in interesting times, and all the interest is accumulating in the pockets of our dollar billionaires.

P K Vijayan is Asst. Prof., Dept. of English, Hindu College, Delhi University

Courtesy: Tehelka

Petition against “The Civil Liability for Nuclear Damage Bill 2009”

Dr. Manmohan Singh
The Prime Minister of India
New Delhi 110 001

Dear Dr. Singh,

We, the undersigned, hereby express our grave concern over the recent press reports that ‘The Civil Liability for Nuclear Damage Bill 2009’ is planned to be tabled in the ongoing Budget Session of Parliament and the UPA government is apparently bent upon rushing it through without holding fair and transparent public consultations, regardless of its profound consequences.

A quantum leap in installed capacity for nuclear power generation, from the current level of 4,120 MW to 63,000 MW by 2032, which you have committed yourself to, is but an invitation to disaster given the intrinsically hazardous and potentially catastrophic nature of the industry. It is necessary to further bear in mind that the health burden, clean-up and recovery costs for damages arising out of any nuclear accident are irreversible in consequence and generational in effect, poisoning not just human beings in the vicinity of a nuclear plant but the web of life itself through air, water and soil contamination.

Yet, pretty much shockingly, the nuclear liability bill, approved by the Union Cabinet in last November, understandably overriding strong objections even from two nodal ministries, viz. Finance and Environment, appears to pave the path for the entry of private enterprises, known to cut corners to maximize profits, not just as equipment suppliers but also as operators of nuclear power plants.

The nuclear liability bill, as per the reports leaked in the media, proposes to cap the total liability amount to 3 hundred million Special Drawing Rights. This works out to just about a paltry US$ 450 million or Rs 2100 crore per accident. We find it inconceivable and outrageous that any cap, let alone such a meagre one, be placed on the total liability, regardless of the scale of disaster.

Ironically, the total liability cap amount now being proposed, $450 million, is marginally less than the amount awarded in the Bhopal Gas case way back in 1989, which was a gross under-assessment of liability even at that time. Today, more than two decades since, and given that a major nuclear disaster could very much dwarf the Bhopal disaster, the proposed nuclear liability cap appears to be truly a slap in the face of the people of this country. Further, while the supplier of nuclear equipment would enjoy standard indemnity, the maximum liability of the operator reportedly would not exceed the ridiculously low amount of Rs 300 crore or thereabout. In fact, it may even be as low as Rs 100 crore. This cannot but be considered as a brazen move towards helping profiteering corporations while penalizing the unsuspecting Indian people, who have elected you to the office you hold.

We further draw your attention to the public statement of former Attorney General of India, Soli Sorabjee, that putting a cap on nuclear liability violates the very Right to Life as enshrined in Article 21 of the Constitution.

It is shocking that a bill that compromises the Right to Life is being pushed through without soliciting the opinion of the people of the country, whose health and well-being, safety and human rights, and life, are being put directly in danger.

This is just unacceptable. We strongly condemn any attempt to introduce any caps whatsoever on nuclear liability and that too without widespread public debate on the issues involved.

Hence we demand that the contents of the proposed nuclear liability cap bill be disclosed forthwith to the public.

We further demand that widespread public consultations be held before any attempt is made to introduce such profound changes in the nuclear liability regime.

Sincerely,

PLEASE SIGN THE PETITION

Interview with Sailaj Ravi on people’s movements in Orissa

Sailaj Ravi – poet, critic and social activist based in Cuttack (Orissa)

News from Narayanpatna: Sharanya

Sharanya, a political activist in Orissa on the happenings in Narayanpatna…

An Interview with Prafulla Samantara on movements and state repression in Orissa

Prafulla Samantara, a prominent social activist in Orissa

An Interview with Shivram on movements in Orissa

Shivram, a CPI(ML) leader based in Bhubaneswar (Orissa)