Wednesday, May 25, 2011

[ZESTCaste] Letters to the Editor sent to WEEK,

 

http://www.publishaletter.com/readletter.jsp?plid=28023
 
dear siddharta/all members 
 
sorry to post like this. i am in a hurry. internet weak
 
kindly download and paste if in agreement. i think poverty and nac structure have to be revisited from justice lens (including caste)
 
i will ensure such link posting does not happening again
 
Ranjani 

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[ZESTCaste] V T Rajshekar's 'Dalit Voice' Shifting to City from Bangalore

 

http://mangalorean.com/news.php?newstype=broadcast&broadcastid=240680

Mangalore: V T Rajshekar's 'Dalit Voice' Shifting to City from Bangalore

Posted at 9-25 am

Mangalore, May 25: 'Dalit Voice', a fortnightly publication, projected
as 'the voice of the persecuted nationalities denied human rights' and
which was being published from Bangalore until now, is shifting its
operations to the city.

V T Rajshekar, who has his family roots in Vontibettu near Udupi, is
its editor. He is said to be shifting the editorial office under
strict medical advice.

The maiden issue published from here will be released in St Aloysius
College auditorium on May 27, at the hands of a rural Dalit woman,
Rukmini Perla. Rajshekar will preside over the function, being held
under the aegis of forum for social harmony.

Popular Front of India's national general secretary K M Shariff,
writer-lecturer Dr K Savitri, NCHRO Udupi chapter president Fr William
Martis and others will speak on the occasion. Advocate Mohammed Hanif
and forum for social reform convener P Deekayya will present their
views from a reader perspective.

Guests on the occasion will be World Bunts' Association president Ajit
Kumar Rai Malady, DSS (Ambedkar) district convener S P Ananda, Ahinda
leader Vasudeva Boloor, DSS leader Ananda Bellare, New Age India Forum
president Rafiuddin Kudroli, Jama'at-e-Islam Hind functionary M
Sharif, Karnataka Missions Network leader Alwyn Colaco, state potters'
federation working president Dr Annayya Kulal and Muslim Traders'
Association president Ali Hasan.

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[ZESTCaste] DU admissions: St Stephen's College discontinues Dalit Christian quota

 

http://indiatoday.intoday.in/site/story/st-stephens-college-discontinues-dalit-christian-quota/1/139215.html

DU admissions: St Stephen's College discontinues Dalit Christian quota
Ritika Chopra | New Delhi, May 25, 2011 | Updated 09:52 IST

Four years after it introduced the policy of reserving seats for Dalit
Christians in admissions, St. Stephen's College has decided to
discontinue the quota from this year.

The college used to reserve 10 per cent seats for Christian students
belonging to the SC/ ST and the physically handicapped categories.

This year, however, Christian students belonging to Scheduled Castes
can no longer apply for admission under this quota. This 10 per cent
reservation is now meant only for Scheduled Tribe and physically
handicapped Christians.

Surprisingly, the college authorities have not publicised the
decision, though the admission process at St. Stephen's begins on
Wednesday.

"The college wasn't getting any applications from this category.
Hence, it made no sense to continue with this quota. Since there are
no applicants, we didn't announce or publicise this decision," said
St. Stephen's tutor for admission, K. M. Mathew.

He said the decision was taken in consultation with the Supreme
Council, the highest decision making body of the college.

Being a minority institution, St. Stephen's is allowed to follow its
own admission procedure and also reserve up to 50 per cent of its
seats for Christian students.

The college has exhausted this limit and has created various
subcategories within the 50 per cent reservation.

The quota for Dalit Christians, which was introduced in 2007, was one
of the subcategories.

"Apart from the lack of applications, the problem of document
verification is also another reason behind the discontinuation of this
reservation. Dalit Christian students need to produce their Baptism
certificate and an SC certificate. It was difficult to verify the
authenticity of these documents," a teacher of the college said.

Among other changes in the admission policy this year is the decision
to discontinue the weightage given to a candidate's performance in
Class X. Last year, the weightage for admission stood at 75 per cent
for Class XII marks, 10 per cent for Class X marks and 15 per cent for
the interview. Now, Class XII marks carry 85 per cent weightage while
the interview carries 15 per cent.

The college has also replaced its old application forms with OMR forms.

These changes apart, the admission process and criteria remain the
same as last year. The college will admit 400- odd students across
different streams.

Forms and prospectus will be sold from May 25 till June 13. Candidates
can also download application forms from the college website, www.
ststephen's. edu.

The college will continue to keep the merit gap between the general
category students and Christian candidates at 15 per cent. So, if the
cut-off score for general students for, say, English ( Honours) is 95
per cent, then the cut- off for Christian applicants can't be less
than 80 per cent.

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[ZESTCaste] Athavale, Munde, Uddhav to address rallies all over state

 

http://timesofindia.indiatimes.com/city/nagpur/Athavale-Munde-Uddhav-to-address-rallies-all-over-state/articleshow/8561676.cms

Athavale, Munde, Uddhav to address rallies all over state
Ramu Bhagwat, TNN | May 25, 2011, 01.05am IST

NAGPUR: On Sunday, the Ramdas Athavale-led faction of the Republican
Party of India, which is believed to be cementing a new political
alliance with saffron combine of the Shiv Sena and the Bharatiya
Janata Party, held a successful public rally in Mumbai. Boosted by the
response, top leaders of the three parties will now hold joint rallies
all over the state.

Sources said Athavale, Sena executive president Uddhav Thackeray and
BJP veteran Gopinath Munde will share the platform for the first time
and tour all over the state holding public meetings. In Vidarbha, two
such rallies will be held - in Nagpur on June 2 and in Amravati on May
29. Such joint rallies will also be held in Nasik and Aurangabad on
May 27 and 28 respectively.

Effectively, the new political combination that has been formed for
the first time to formally divert Dalit votes to the Sena-BJP alliance
will be up for public demonstration all over the state before their
scheduled protest march to Mantralaya on June 9, said RPI (Athavale)
group's Vidarbha region secretary Rajendra Wankhede.

The pro-Dalit RPI is a much divided house with major factions led by
Athavale, Prakash Ambedkar, Jogendra Kawade and Sulekha Kumbhare.
These factions have failed to unite into one entity though that was
what most of the Ambedkarite masses desire. Such a united RPI would be
a force to reckon with as the state has backward class votes that add
up to a decisive 18%. The Congress and NCP have, for over a decade,
tried to keep the flock together in order to get block votes of the
Dalits transferred to them. But nursing a grudge that his electoral
loss from Shirdi Lok Sabha reserved seat was because of the
NCP-Congress betrayal, Athavale is believed to have raised a revolt
and decided to join the saffron parties.

The immediate threat from this new political combination will be
tested in the municipal corporation elections as well as zilla
parishad polls scheduled in the state barely seven months away. The
Congress as well as NCP are trying to downplay the threat, claiming
that Athavale faction has influence only in few pockets of Mumbai and
western Maharashtra and thus not pay much dividends for the saffron
combine.

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[ZESTCaste] The false Dalit of capital (Anand Teltumbde)

http://www.tehelka.com/story_main49.asp?filename=Fw240511TheFalseDalit.asp

Posted on 24 May 2011
THE FINANCIAL WORLD

Anand Teltumbde

The false Dalit of capital

Anand Teltumbde says dalit business chambers will fail just as black
trade bodies have
Illustration: Tim Tim Rose

THE SIMPLEST way to assess any development from the standpoint of the
oppressed people is to observe the reaction of the adversary camp. On
the eve of opening of the Mumbai chapter of the Dalit Indian Chamber
of Commerce and Industry (Dicci) on May 28, there was excitement in
the business world that almost every business paper covered the news
prominently. The big corporate houses, like Tatas and Finolex, had
already sponsored a Dicci show, DEEP Expo, in Pune last year, that
supposedly showcased 200-odd Dalits, where mainstream business
chambers had participated.

In contrast, Dalits who generally celebrate the slightest identitarian
accomplishment have been surprisingly nonchalant. They have totally
ignored Dicci, which has been around for the past five years. Going by
the thumb-rule assessment with the above criteria, one may not be
wrong in suspecting if Dicci may have anything to do with anyone but
Dalits. In fact, it appears to be of particular interest to the
capitalist camp and the neo-liberal state.

The basic point Dicci makes is that Dalits have arrived, which,
although grossly wrong, is of profound political importance. The Dalit
entrepreneur is not a recent breed. They have been part of the Dalit
struggle, which flowered in the liberal spaces created during colonial
times. Likewise, there have been rich individuals too among Dalits.
But they have been insignificant to Dalit community.

Related

D for Dalit, D for defiance
Dalit Rising
Against Dalit Woman Raj?

If one takes into account the profile of a majority of Dalits, one is
immediately struck with the incongruity of the concept. Dalits are
predominantly rural people, almost 81 per cent of them live in rural
areas; approximately 50 per cent of them being landless labourers, 24
per cent as marginal and small farmers and the remaining 26 per cent
engaged with non-farm vocations. Of the 19 per cent who live in urban
areas, more than 85 per cent live in slums. Thanks to the policy of
reservation, a political system that ensures flow of tribute to the
political class and the entrepreneurial drive of a few, over the past
60 years not more than 10 per cent of Dalits may be taken as having
"arrived".

The pro-elite, neo-liberal policy paradigm over the past two decades
has reversed the wheel of progress for 90 per cent of Dalits, who have
been facing multidimensional crises. The health statistics place them
as the near-famished community; with rampant commercialisation of
education, they have been cut off from the quality education; what
little land they had is being taken away. With growing power asymmetry
in villages between them and non-Dalits, the number of atrocities on
them are galloping. To such people, the propaganda about Dicci by a
handful of individuals should surely cause annoyance. Unfortunately,
thanks to their pseudo-representatives, they no more have an organised
expression. But, even their silence speaks.

The proponents of Dicci state that the US has hundreds of
African-American chambers of commerce to help the African-American
people do business. Notwithstanding the differences in these two
societies and two communities, no one will deny that there is much
that can be mutually emulated. Although, the civil rights struggle of
Dalits precedes the civil rights movement in the US by a full quarter
of a century, Dalits have keenly noted the progress the Blacks made
and tried to emulate them. In the 1960s, it was the Black literature
movement that was emulated to create Dalit literature. A while later,
the Black Panthers were emulated to form the Dalit Panthers in India.
Like Dalits, the larger Black community has been uninterested in it,
leaving it to be the game of their handful elites. But, unlike Dalits,
there have been concurrent assessment of this phenomenon of individual
success by the Black scholars, which cohere to the point that the
wealth of few African- Americans has made very little contribution to
the plight of African-Americans in general.

Black capitalism has a chequered history, starting from pre-Civil War
period; many prominent Blacks like Booker T Washington upholding it
with active support from the big bourgeoisie like Andrew Carnegie and
at the same time many Black leaders opposing it. The masses, however,
were consistently kept away from these games of their rich. In the
recent times, Black capitalism is associated with presidency of
Richard Nixon (1968-1974), who viewed an uncontrolled Black Power
movement of the 1960s as a major threat to the internal security of
the United States and also found it fitting in his "Machiavellian"
political scheme to incorporate Blacks into the "anti-Communist"
system as part of his Cold War strategy.

Despite this active support from the US establishment that Nixon
galvanised, the state of Black capitalism in the 1980s was far from
encouraging, as noted by writer Manning Marable. He saw Black
capitalism as three distinct constituencies: the proletarian
periphery; the intermediate Black petty entrepreneurs; and the Black
corporate core. The first one comprised over four-fifths of all
Black-owned US firms, 82.7 per cent of the total number. He noted
several common characteristics among these 1,91,235 enterprises:
almost all were sole proprietorships, unincorporated firms owned by a
single Black individual; most were started by Black blue-collar or
marginally white-collar employees; the firms were under-capitalised
from the outset and at least 75 per cent of them become bankrupt
within three years. The corporate core of Black capitalism comprised
just 1,060 Black businesses, led by Black Enterprise magazine's top
100 firms. Even this constituted a drop in the corporate ocean. As
Manning observed, white corporations allow Black companies to exist
for symbolic value.

As in the case of Black capitalism, Dalit capitalism should not be
seen as the development promoting Dalit entrepreneurship or wealth
generation among them; rather, they should be seen as subverting the
logic of contemporary political economy. It firstly serves the purpose
of both, the Indian state and the big bourgeoisie, insofar as the mass
of potentially threatening community of Dalits is incorporated into
their creed. One does not have to go back to ideological making of
Dalit, for instance by BR Ambedkar, who termed capitalism to be one of
their enemy duo, the other being Brahminism. The state, which
systematically ignores the demands of the crisis-ridden Dalit masses,
had put up a red carpet to the upstart Dalit bourgeoisie and
proactively wanted to know what it could do for them. The corporate
interests are varied, ranging from the emergence of the sizable Dalit
middle-class market to making the Dalit enterprises subservient to
their supply chains and control Dalit proletariat. Politically, the
move will have huge diversionary potential, further marginalising the
agenda of the Dalits. No one grudges wealth generation among Dalits,
but let no one associate it with the economic progress of Dalits.

Anand Teltumbde is a writer and civil rights activist.
tanandraj@gmail.com


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[ZESTCaste] 'Untouchables' want Bollywood star sacked from film

http://www.google.com/hostednews/afp/article/ALeqM5hOLuT_zn-vDtG-TaExeyV-3LKmqg?docId=CNG.bff3a61b54b0cfb8836bd8ec4e35c6f1.671

'Untouchables' want Bollywood star sacked from film

(AFP) – 23 hours ago

MUMBAI — A Bollywood studio has dismissed a complaint from a group
representing oppressed low-caste Hindus, asking for a top actor to be
removed from a starring role in a new film because of his background.

Prakash Jha Productions said a Dalit activist group had asked for Saif
Ali Khan to be dropped from the film "Aarakshan" (Reservation).

The group said it was "vehemently opposed" to Khan's casting as a
Dalit "because he is of Muslim royal heritage", which made him
unsuitable for the role.

India's 160 million Dalits were once known as "untouchables" and given
the most menial jobs. Many still face discrimination, are forbidden to
use communal wells and excluded from social events, despite
anti-discrimination laws.

But Bollywood director Prakash Jha, head of the production house, said
in an emailed statement that the group's argument was "absurd and
totally goes against the spirit of freedom and equality".

He has now sent an open letter to the group, stating that it was
impossible to recast the role as shooting had finished.

He added: "India is a fully democratic country with full rights and
freedom to tell stories through our movies. Social, political and
religious issues can be spoken about and depicted on screen."

The film, which also stars Amitabh Bachchan and Deepika Padukone, is a
drama based on the controversial policy of reserved posts in jobs in
government and the education sector based on caste.

Jha said Khan had been chosen purely for his acting abilities and
promised to show both sides of the "reservation" argument. The group's
call for Khan's removal "increases discrimination", he added.

Saif Ali Khan is a Bollywood A-lister and sometimes referred to as the
"chota nawab" (little prince). His father, Mansoor Ali Khan is the
ninth Nawab (Muslim prince) of Pataudi and a former India cricket
captain.

His grandfather, Iftikhar Ali Khan, the eighth nawab, played cricket
for both India and England.


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[ZESTCaste] UP government failed to check atrocities against Dalits: Punia

http://www.thehindu.com/news/states/other-states/article2048155.ece

UP government failed to check atrocities against Dalits: Punia
PTI

Criticising Uttar Pradesh government for its alleged inaction in
checking atrocities against Dalits, chairman of National Commission
for Scheduled Castes on Wednesday alleged that there is pressure from
authorities to not register cases.

"In Uttar Pradesh, no action is taken against Dalit atrocities under
the pressure from the State government. Primarily, no case is
registered and if the case is registered, no action is taken against
the culprits," P.L. Punia, Chairman of National Commission for
Scheduled Castes said here.

Advocating for reservation in private sector and in judiciary, Mr.
Punia said that the reservation should be introduced in private sector
considering shortage of government jobs.

"There is now shortage of government jobs in the country so a
reservation pattern should be introduced in private sectors also for
the upliftment of needy people," he said at a press conference here.

"Reservation should also be implemented in judiciary and the system of
reservation in promotion in services should also be maintained," he
said.

Informing that eight new offices of the commission, including one at
Jaipur, would be opened in the country after cabinet's approval, he
said that those offices will surely strengthen the functioning of the
commission.

Mr. Punia expressed satisfaction over conviction rate in Dalit
atrocity cases in the Rajasthan.

"Rajasthan has a good conviction rate, about 45 per cent, in Dalit
atrocity cases while in some States, it is only three per cent. Though
the conviction rate in Rajasthan is good, it can be improved further,"
he said.

During his two-day visit, which concluded on Wednesday, Mr. Punia held
discussions with officers to review the condition of Dalits.


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[ZESTCaste] 2,000 Dalits embrace Buddhism

http://www.hindu.com/2011/05/25/stories/2011052565820700.htm

National
Wednesday, May 25, 2011
2,000 Dalits embrace Buddhism

Staff Correspondent

Udupi: Nearly 2,000 Dalits embraced Buddhism at a function organised
by the Karnataka Baudha Maha Sabha, and Karnataka Dalit Sangharsha
Samiti (Ambedkar Vada) here on Tuesday.

The initiation of the Dalits into Buddhism took place under the
guidance of Buddhist monks Manorakhit Bhanteji, Lobsana, and Tenguru.
The initiation function was held as part of 2,600th birth anniversary
celebrations of Gautama Buddha.

The Dalits came in a procession from the Ambedkar Bhavan to Sri
Narayanaguru Sabha Bhavan, where the initiation function was held.

Chief convener of the Samiti Mavalli Shankar told presspersons that
Buddhism taught compassionate living. The teachings of Buddha kept
people away from bad desires. It was a known fact that priests
following the Vedic religion had driven out Buddhism from the country.
But the architect of Constitution B.R. Ambedkar was among those
responsible for the revival of Buddhism in the country, he said.

'Needless statement'

On the comment of Vishwesha Tirtha of Pejawar Math that Buddhism had
little to offer to Dalits, Mr. Shankar said he did not object to their
thoughts as they were free to express themselves in a democracy. The
swamiji should realize that by giving "Vaishnava Deekshe", the lot of
Dalits could not be improved. There had not been any change in the
lives of Dalits in 60 years after Independence. Hinduism stood on the
basic premise of caste. The heads of maths did not want to remove
casteism as they feared that this would destroy Hinduism. "If Pejawar
seer wants, let him embrace Buddhism, but we will not accept his
Deekshe", Mr. Shankar said.

President of Prajna Vedike Krishnappa, eminent persons T. Murugeshi,
Kantappa Alangar, Bellubbi Nandakur, office-bearers of the samiti
Rohitaksha, Byadarahalli Prakash, Sundar Master, Kempanna Kamble,
Ningaraj Mallady, and Hovappa Master were present.


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[ZESTCaste] Pejawar seer offers ‘deekshe' for Dalits

http://www.thehindu.com/todays-paper/tp-national/tp-karnataka/article2044204.ece

Udupi, May 24, 2011
Pejawar seer offers 'deekshe' for Dalits
Staff Correspondent

Vishwesha Tirtha Swamiji of Pejawar Math said on Monday that Dalits
had very little to gain by embracing Buddhism.

In a release here, the swamiji said he welcomed the Dalits embracing
Buddhism from the viewpoint of Hinduism and nationalism. Because
Buddhism was a part of Hinduism.

Converting to Buddhism was better than getting converted to Islam or
Christianity.

But the Dalits would not gain much in terms of eradication of
untouchability by embracing Buddhism. Besides Dalits, there were
hardly any followers of Buddhism in the country. There would not be
much change in the status of the Dalits if they embraced Buddhism.

Instead of embracing Buddhism, the Dalits would be giving up the gods,
goddesses, and deities, whom they had worshipped for so long.

The Dalit culture, which had a long tradition, too would get
destroyed. Just like Hinduism, Buddhism too believed in the concept of
heaven, hell, sin, and reincarnation, which were an anathema to the
intellectual class.

Instead, he (the swamiji) was ready to give "Bhakti Deekshe" or
"Vaishnava Deekshe" to the Dalits. This "Bhakti Deekshe" could be
divided into categories: ordinary religious initiation ("samanya
deekshe") and special religious initiation ("vishesha deekshe").

Under ordinary religious initiation, people need not give up
consumption of meat and alcoholic beverages. There were no rigid
rules. They could chant simple "mantras".

Although the Constitution was against untouchability, some forms of
untouchability were still being followed in the country.

But by opting for the ordinary religious initiation, a person would
not become an untouchable even according to the Hindu religious texts
("Dharma Shastras"). Such a person would enjoy the same status as
other Hindus. This would help in eradicating untouchability in
religious and social spheres.

But under the special religious initiation, people would have to
abstain from consumption of meat and alcoholic beverages.

They would enjoy a higher status than the Hindus who consumed meat and
alcoholic beverages.

Those interested in these religious initiations may contact the
Manager, Sri Vijayadhwaja Mandira, Pejawar Math, Udupi. A suitable
date for their initiation could then be fixed, the release added.


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[ZESTCaste] Fwd: Query: HDR2011: sustaining equitable progress through inclusive green growth and development

 



--- On Fri, 28/1/11, Multiple Contributors <hdr-net@groups.undp.org> wrote:

From: Multiple Contributors <hdr-net@groups.undp.org>
Subject: RE:[ap-hdnet] Query: HDR2011: sustaining equitable progress through inclusive green growth and development
To: "Asia Pacific Regional Human Development Network" <ap-hdnet@groups.undp.org>
Date: Friday, 28 January, 2011, 11:08 PM

Visit the Human Development Report Website


[Facilitator's Note: Please find below two responses from Ranjani K. Murthy, India and Suliana Siwatibau, Fiji. This query is being cross-posted on HDR-net, EE-net, DGP-Net, PR-net, Capacity-net, and the Asia-PacificHD-net. Send your contributions no later than 25 February in English, French or Spanish. To see the original message of this query follow the link. Teamworks users can also follow the discussion in the Human Development Space]

 

Ranjani K. Murthy, Researcher and Activist, India

 

Dear Jeni Klugman

Rise in inequalities with human development is a reality globally. Strategies adopted by communities and households for dealing with inequalities vary from rise in drug trafficking in Central America, spread of dowry to communities where it did not exist (e.g. dalits and fisherfolks in India) and spread of Maoists attacks in India and rise in crimes in South Africa. Farmers' suicides and suicides due to profit making Micro Finance Institutions in India (some of which have lent without expanding the productive base of the poorest) call urgent attention to the fact that development agencies should not travel a path were we reduce poverty by eliminating the poorest. Thankfully the Government of Andhra Pradesh, India has already begun address this issue[i], and hopefully there will be national strategies.

Climate change and environment degradation is also a reality. The burdens of both inequalities and climate change/environment degradation are disproportionately borne by those who are already marginalised like dalits, adivasis, blacks, landless households, migrants, marginal and small farmers, slum dwellers and women and girls amongst them.  

It is in this context that the Human Development Index needs to be revisited to include indicators of not just income, health and education of average population but also equities in these for the existing generation across income decile groups, sex, race/caste, location etc. and estimates of the same for future generation. The new index could be called human development and justice index, rather than just human development index.

While many of the ideas thrown by Anand and Sen, 1994 continue to be relevant, we need to revisit some ideas in the context of present day realities and to make progress in human development and justice for present and future generations.

 

i.      Combine the framework of individual human rights with collective rights and well being: Individual human rights cannot be violated in the name of culture (e.g. honor killing of those who marry outside their religion) or curtailment of freedom of speech in the name of national interests. At the same time, individuals, households, state, markets and supra state organisations cannot be given the right to violate collective well being of marginalized groups of present generation or the next generation. A case in point is unfettered purchase/sale of agriculture land for commercial purposes to the point that it affects food security, which in turn affects marginalized groups more than others and women/girls more than men/boys in countries where there is gender discrimination. Another case is conversion of ocean shores into tourist spots.

 

ii.     Reproductive freedom/rights to reproductive[ii]/sexual justice: Reproductive and sexual freedom and rights is a must. Women/men and girls/boys should have a right to decide whether and with whom to have a relationship (including sex/gender of the person), when, whether to get married, whether to have children, how many children to have, whether and what contraception to use etc. However, such freedoms cannot be extended to right to sex selection of males and sex selective abortion of females (as is being indirectly debated)[iii]. The collective well being of women/girls of present and future generation is/will get affected. Market is not a neutral institution where son preference would go away. The same applies to legalizing sex work in a country where there are inequalities. As pointed out by poor women from rural and urban areas in focus group discussions in Tamil Nadu, decriminalizing is all right, but if legalized trafficking of marginalized women/girls is bound to increase as they have to go to work and leave their daughters behind[iv].  Adopting Paulo Friere's Pedagogy of the oppressed[v], we need to stand for the voices of oppressed (after a process of conscientization), and not impose 'global prescriptions' on poor women and girls. One could always say as per one world view, sex work is work, but as outsiders we do not have a right to say 'adopt this world view'.

 

iii.    Beyond capitalism and communism; beyond public and private-curtail choice in health and education: Why is there growth with inequality in water, sanitation, health and education in India, Brazil, China etc? There is eviction of slum dwellers by the state on the name of beautification projects, there is segregation of colonies by the community on the grounds of race, caste, religion etc and there is segregation of women and girls within the household. There is, to use the phrase of Mandela, a subtle apartheid-state, community and male led, which has to be eliminated. There is a strong argument for putting back slum dwellers into main towns and dalit/black/Muslim hamlets into main villages and allocating the same water, health and education facility for all-publicly financed and publicly or privately provided (accredited institution). Insurance for critical illness does not work when social determinants have not been addressed. Reservations for dalits at tertiary stage do not make sense when half of them drop out before that. When there is equality on the basis of class, race, caste etc, equality on the basis of gender can be better addresses not otherwise. There is also a need to weave in issues of inter-generation sustainability into public administration, health and education curriculum.

 

iv.    From sectoral projects to changing rules and structures of existing institutions: As of now donors and government focus on sectoral projects when the need of the hour as pointed out by Anand and Sen, 1994 is changing social institutions to be accountable to needs of marginalized of present generation and future ones. These institutions include household, market, community and state[vi]  and also supra or inter-state institutions (World Bank, IMF, WTO etc)[vii]. There would then, for example, be government programs to work with men and boys on their attitudes towards gender equity, with traditional community leaders on caste, religion and gender norms, with collectives of marginalized so that they could reap benefits of economic growth in services and industries, with state on the concept of Dominion (as observed by Ambedkar in 1945[viii] in a Dominion the government cannot step in when constitutional government has failed to maintain law and order), with World Bank, IMF and WTO so that it is not money power that determines decisions but voices of low income and low middle income countries. The state in India has hardly emphasized on agriculture and labour intensive growth as a result of which Bangladesh performs better on many social indicators than India, though its per capita GNP is lower[ix].

 

v.     Human rights framework needs to be combined with frameworks to make multinational corporations, global public-private partnerships and supra state organizations accountable. As of now it is difficult to hold multinational corporations, global public private partnerships and financial/trade organizations to account. They either need to be brought under the human rights framework – that is they have to sign each and every one of the human rights instrument or mechanisms have to be created to press for their accountability[x]. There are few cases of Special Rapporteurs holding them to account.

 

vi.    Going back to the concept of separate electorate of Ambedkar and non-violence and Trusteeship of Gandhi in national and supra state organizations: Ambedkar in 1945 referred to the concept of separate electorate for marginalized or a system wherein the different marginalized groups could constitute a majority of the Parliament[xi]. This was vetoed by the Congress at the time of Indian independence (including by Gandhi). This concept is relevant at national level (if majorities in Parliament can be elected by marginalized groups) as well as internationally. If United Nations, World Bank, IMF and WTO were governed by this principle of separate electorate (with low income and lower middle income countries having a greater voice) the world may be a more equitable place today and in the coming generations. At the same time, Gandhi's concept of non violence and trusteeship[xii] are relevant. The concept of trusteeship entails viewing ones assets, finance and knowledge not as one's own but acting as a trustee of it for meeting one's essential needs and the rest giving it back to society. The concept of trusteeship is lacking in present society, leading to unfettered consumption and greed, and is negated by the concept of intellectual property rights. Not only the marginalized but the rich and elite are alienated from self respect[xiii], humanism and products of their labor as pointed out by Periyar from India, Paulo Friere[xiv], Brazil and Marx[xv] from Germany respectively.

 

If human development and justice (present generation and future ones) are to become a reality we need to revisit development paradigms urgently, and revisit measures to capture these. Social institutions have to change from a class, race, caste, gender, and other diversity lens otherwise there is a danger that there will be no justice or human development today as well as inter-generational sustainability.[xvi]  

 

Ranjani.K.Murthy

 

Researcher (26 years) and Activist (7 months)

 


[i] Government of Andhra Pradesh, 2010, Andhra Pradesh Microfinance Institutions (regulation of money lending) Ordinance, 2010, http://indiamicrofinance.com/download-andhra-microfinance-ordinance-908172.html. Last accessed 25th January, 2011

 

[ii] Mendez, 2006, Reproductive Justice is Every Woman's Right, http://www.now.org/nnt/fall-2006/reproductive_justice.html. Last accessed January, 25th, 2007

 

[iii] See http://blog.iwhc.org/2010/03/birth-rights-is-the-fight-against-sex-selective-abortion-hurting-women/

 

[iv] Personal interviews by the author in October, November and December 2010.

 

[v] Paulo Freire, a.n.d. Pedagogy of the Oppressed http://www.marxists.org/subject/education/freire/pedagogy/. Last accessed 25th January, 2011

 

[vi] Kabeer, 1995, Reversed Realities—Gender Hierarchies in Development Thought. New Delhi: Kali for Women, 1995.

 

[vii] Murthy and Rao, 1997, Addressing poverty: Indian NGOs and their capacity enhancement in the 1990s, Friedrich Ebert Stiftung, New Delhi.

 

[viii] Ambedkar, 1945, The Communal Question and the Framing of the Indian Constitution, Excerpts from the Address Delivered at the All India Scheduled Castes Federation, in Penguin, 2010, Words of Freedom: ideas of a Nation B.R Ambedkar, Penguin, New Delhi.

 

[ix] India falls behind neighbours in health, social indicators: UN. http://www.defence.pk/forums/strategic-geopolitical-issues/16397-india-falls-behind-neighbours-health-social-indicators-un.html. Last accessed January 25t, 2011.

 

[x] Murthy, R.K, 2010, Accountability to Citizens on Gender and Health in Gender Equity in Health: The Shifting Frontiers of Evidence and Action, edited by Sen, Gita and Ostlin, P, 2010, New York/London, Routledge

 

[xi] Ambedkar, 1945, The Communal Question and the Framing of the Indian Constitution, Excerpts from the Address Delivered at the All India Scheduled Castes Federation, in Penguin, 2010, Words of Freedom: ideas of a Nation B.R Ambedkar, Penguin, New Delhi.

 

[xii] See Bakshi, Rajni, Trusteeship and how it can spawn development, March 02, 2010 http://business.rediff.com/column/2010/mar/02/rajni-bakshi-column-trusteeship-and-how-it-can-spawn-development.htm. Last accessed 25th January, 2011

 

[xiii] Self respect is dedicated to the goal of giving untouchables a sense of self worth and self respect. It taught annihilation of caste system, equality between men and women, marriage by choice and love, as well as socialist economics (Words of Freedom: Ideas of a Nation, Periyar E.V Ramasami, Penguin, 2010)

    

[xiv] Paulo Freire, a.n.d. Pedagogy of the Oppressed http://www.marxists.org/subject/education/freire/pedagogy/. Last accessed 25th January, 2011

 

[xv] Shipside, S, 2010, Karl Marx's Das Capital: A modern day interpretation of an economic classic, Research press, India

 

[xvi] Half of the 25 women in urban slums in Chennai covered in a study by the author, allocated housing on their names by the government, had either sold them or wanted to pass their house to sons!

 

 

Suliana Siwatibau, Pacific Centre for Public Integrity, Fiji

 

Dear Jeni Klugman,

 

Thank you for the note on the Human Development Report and the comment on the increase in HDI with increase in inequality, environmental degradation, loss of biodiversity and climate change. It makes me wonder if we should be promoting human development at all. What so many reports and comments on the issue seem to suggest is that we need to look at wealth/well being redistribution to promote equity rather than wealth accumulation in skewed development favouring the more powerful of society. We may need to focus more on measures of distribution rather than measures of accumulation. The flatter the structure of a society and its relationship with its natural environment the better its index should be.   

 

We need to look at wealth as being not only material but also spiritual and mental including consideration for happiness and peaceful co-existence with humans and with nature.

 

We need to envisage wealth as circulating  within a society in a way that promotes fair distribution and just rewards for effort. These have to be based on the existence of participatory governance at al levels. It may aid sustainability better if we were to look at progress in wealth redistribution  rather that progress in human development. The latter focuses on achievement of the individual and the group of individuals, while the former focuses on process to which members of a society contribute actively.

 

I hope that I do not offend you but only wish to raise a point of discussion in response to your kind invitation.

 

Sincerely,

 

Suliana.

 

 

Original Message: Query: HDR2011: sustaining equitable progress through inclusive green growth and development

 

Version française | Versión en español

 

Dear network members

 

The 2010 Human Development Report recorded significant progress in the Human Development Index (HDI) during the past 40 years. If average past rates of progress continued for the next four decades, 3 out of 4 persons could live in countries with very high HDI values by 2050. However the report cautioned that we cannot assume that past rates of progress will be sustained – given evidence of worsening inequality and extensive environmental degradation and climate change, loss of biodiversity and natural resources. Current patterns of production and consumption, particularly in developed countries, pose major threats to sustainability. The 2010 report called for the articulation of a new human development economics to meet these challenges.

 

The 2011 report is about addressing these challenges. The Human Development Report Office is presently examining how a human development lens, which jointly considers sustainability and equity, can help to better understand the nature of the challenges, and possible solutions. We would welcome your reflections around these issues, in particular:

 

·         desirable features of a conceptual framework which can explore synergies between equity and sustainability both at national and global levels and across generations;

·         country-level and comparative research and policy analysis in areas of equitable/inclusive green growth , including examples and analyses of national or community-based initiatives to productively managing and using natural resources in a sustainable manner, or adapting 'green' technologies.

·         options to improve our basic dashboard of indicators relevant to sustainable Human Development

We propose to build on the insights of Anand and Sen (1994) and related literature – including relevant global, regional and national HDRs, that development is sustainable if it does not adversely affect the prospect of maintaining and improving future capabilities. The emphasis is on the need to sustain and expand capabilities, especially of those who are disadvantaged, to reduce risk of seriously adverse outcomes and to recognize that future generations should have access to choices that are qualitatively comparable to those available to current generations, but not necessarily identical.

 

This report will seek to add value to current debates around sustainability by adopting this human development lens, and to thereby help to inform discussions in the lead-up to Rio+20.

 

We anticipate coming back to the network with a related query and an outline of the report at a later stage.

 

We would appreciate receiving any inputs to the current query no later than 25 February.

 

All the best

 

Jeni Klugman

 

Director

Human Development Report Office

 

 

Demande d'informations : RDH2011 : soutenir des progrès équitables moyennant une croissance et un développement écologistes qui soient intégrateurs

 

Chers membres du réseau,

 

Le Rapport sur le Développement Humain 2010 a constaté des progrès significatifs dans l'Indice de Développement Humain (IDH) au cours des 40 dernières années. Si le rythme moyen des progrès réalisés par le passé se maintenait pendant les quatre prochaines décennies, d'ici 2050 3 personnes sur 4 pourraient être des habitants de pays ayant des valeurs d'IDH très élevées. Le rapport a néanmoins averti que le maintien du rythme des progrès du passé n'est nullement garanti, étant donné les indications de disparités croissantes, de dégradation généralisée de l'environnement, de changement climatique, de perte de biodiversité et de ressources naturelles. Les schémas actuels de production et de consommation, surtout dans les pays développés, constituent des menaces majeures à la durabilité. Le rapport de 2010 prônait l'articulation d'une nouvelle économie du développement humain afin de faire face à ces défis.

 

Le rapport de 2011 porte surtout sur la façon d'aborder ces défis. Le Bureau du Rapport sur le Développement Humain est en train d'étudier comment une perspective de développement humain, tenant compte à la fois du développement et de l'équité, peut aider à mieux comprendre la nature des défis, et peut-être à trouver des solutions. Vos réflexions autour de ces problèmes seraient les bienvenues, particulièrement en ce qui concerne:

 

·         Les composantes souhaitables d'un cadre conceptuel apte à discerner des synergies entre équité et durabilité tant au niveau national qu'au niveau mondial, et à travers les générations ;

 

·         Une recherche, à la fois au niveau des pays et comparée, et une analyse des politiques dans des domaines de croissance écologiste équitable et durable, y compris des exemples et des analyses d'initiatives nationales ou communautaires visant à gérer et à utiliser de manière productive les ressources naturelles d'une façon durable, ou à adapter des technologies écologiquement saines ;

 

·         Des  options pour améliorer notre tableau de bord initial des indicateurs pertinents pour le développement humain durable.

 

Nous proposons de bâtir sur les perspectives d'Anand et Sen (1994) et sur la littérature connexe – y compris les RDH mondiaux, régionaux et nationaux – selon lesquels le développement serait durable pourvu qu'il n'ait pas d'incidence négative sur la possibilité de maintenir et d'améliorer les capacités futures. L'accent est mis sur la nécessité de préserver et d'élargir les capacités, surtout celles des plus démunis, pour réduire le risque de conséquences néfastes et pour reconnaître le droit des générations futures d'avoir accès à des choix qualitativement comparables, mais pas nécessairement identiques, à ceux dont jouissent les générations présentes.

 

Ce rapport cherchera à ajouter de la valeur aux débats actuels autour de la durabilité en adoptant cette perspective de développement humain, et à aider ainsi à nourrir les discussions préparatoires de Rio+20.

 

Nous espérons, dans une prochaine étape, nous adresser à nouveau au réseau avec une demande d'informations connexe et une ébauche du rapport.

 

Nous vous serions reconnaissants de nous envoyer d'éventuelles contributions portant sur la présente demande d'informations au plus tard le 25 février.

 

Meilleurs vœux

 

Jeni Klugman

 

Directrice

Bureau du Rapport sur le Développement Humain

 

 

Solicitud de información: HDR2011: mantener un progreso justo mediante un desarrollo y un crecimiento sostenible

 

Estimados miembros de la red

 

El Informe sobre Desarrollo Humano 2010 muestra una significativa mejoría en el Índice de Desarrollo Humano (HDI) durante los últimos 40 años. Si los avances se mantuvieran al mismo ritmo en las siguientes cuatro décadas, 3 de 4 personas podrían vivir en países con valores HDI muy altos en 2050. No obstante, el informe también advierte de que no podemos asumir que se vaya a mantener el ritmo de crecimiento del pasado, debido principalmente a las evidencias sobre un empeoramiento en la desigualdad y a la extendida degradación medioambiental, al cambio climático, y a la pérdida de biodiversidad y de recursos naturales. Los patrones de producción y consumo actuales, especialmente en los países desarrollados, plantean una enorme amenaza para la sostenibilidad. Para hacer frente a estos desafíos, el Informe de 2010 ha hecho un llamamiento para que se articule una nueva economía basada en el desarrollo humano.

 

El informe 2011 va a profundizar en estos retos. La Oficina del informe sobre Desarrollo Humano está estudiando cómo puede ayudar el enfoque de desarrollo humano, que forman conjuntamente la sostenibilidad y la igualdad, a entender mejor la naturaleza de estos desafíos, así como a encontrar las posibles soluciones. Agradeceríamos que nos remitieran sus ideas sobre estas cuestiones, especialmente:

 

·         Características deseables en un marco conceptual que pueda explorar las sinergias entre la igualdad y la sostenibilidad, tanto a nivel nacional y global como inter-generacional;

·         Estudios comparativos y nacionales, y análisis de políticas en áreas como el crecimiento sostenible justo e inclusivo, con ejemplos y análisis de iniciativas comunitarias o nacionales dirigidas a gestionar productivamente y utilizar los recursos naturales de forma sostenible, o adaptación de tecnologías "verdes".

·         Opciones para mejorar nuestro panel básico de indicadores relativos al Desarrollo Humano sostenible.

Proponemos que, como punto de partida, se utilicen los planteamientos de Anand y Sen (1994) y la literatura relacionada, incluyendo IDH globales, regionales y nacionales relevantes, en los que se afirma que el desarrollo es sostenible sólo si no afecta negativamente a las perspectivas de mantener y mejorar las capacidades de las generaciones futuras. Se hace énfasis en la necesidad de mantener y ampliar capacidades, especialmente las de los grupos desfavorecidos, reducir el riesgos de obtener eventuales resultados negativos, y reconocer que las generaciones futuras deberían tener acceso a oportunidades que cualitativamente sean comparables a las que disponemos actualmente, aunque no sean necesariamente idénticas.

 

Este informe pretende añadir valor a los debates actuales sobre sostenibilidad, adoptando para ello este enfoque de desarrollo humano y, con ello, aportar nuestro granito de arena a los debates que nos conducirán a Rio+20.

 

Más adelante, acudiremos a la red con una solicitud de información al respecto y para ofrecer las líneas maestras del informe.

 

Agradeceríamos que nos remitan cualquier aportación en relación a esta solicitud antes del 25 de febrero.

 

Saludos cordiales

 

Jeni Klugman

Directora

Oficina del Informe sobre Desarrollo Humano

 


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