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In the last few months, truly significant events have transpired in India – the events pitted the people against their own governments. Even armchair discussions were suddenly infused with a sense of urgency; abstract plans concerning Bhopal and Narmada valley w`ere now tied to a real, tangible thing – the deteriorating health of their satyagrahis. Their indefinite fast announced their firm conviction in their beliefs, and they had the government scrambling.
Such large people's movements challenge the strength and readiness of a society to re-examine itself. They raise profound and uncomfortable questions. Backed by meticulous research and international support, they not only critique the status quo but provide viable alternatives. But most importantly, they are driven by the people's own needs and aspirations rather than by those of remote leaders.
Before we can support these campaigns, many of us want to understand the factual basis of the issues. But it is equally important to look beyond the details, and examine our instincts of right and wrong against what the movements stand for. We must reflect on the people that stand on each side of the issue. We need to understand the movements at an experiential level. But how can we do this in a tangible manner? How can we understand their impact? Gandhiji's writings provide some answers. He considered satyagraha as a direct extension of the vratas (austerities) we see and do at home. When a family member undertakes a vrata, the household atmosphere changes, and we all conduct ourselves in deference to it. When a vrata is a part of a satyagraha, its effect is magnified. Gandhiji writes, "When people fast in a religious spirit and thus demonstrate their grief before God, it receives a certain response. Hardest hearts are impressed by it." However, it is striking that the two movements did not seem to ascribe a spiritual significance to their satyagraha the way Gandhiji did. Nevertheless, when the people from Narmada and Bhopal fasted for days, it permeated national consciousness, and made everyone sit up, think, and react.
A paradox we face in experientially understanding these movements is that we can never really understand them unless we live there. But can we get hints of it sitting thousands of miles away? The only way is to act – we must actively support these movements, and get involved locally, wherever we are. We must also face the inconsistencies that these struggles throw up in our own lives – isn’t it odd to use vegetables sprayed with Dow pesticides if we support the Bhopalis? Similarly, as we read more into Narmada, we become suspicious of grandiose plans that cite the “greater good”.
All said and done, it is clear that a deeper understanding of such people's movements is fundamental to how we think of India and its development. We therefore present a special edition of Dishaa devoted exclusively to the two movements, and to how AID volunteers – and you – have made a difference to what happened. ---
Arun Sripati & Brunda Kattekola |
