When tribals vote for nation-state
At the very outset, I should make my position on certain things very clear. I believe that there are many, many ways of being human – none of them being ‘better’ or ‘worse’, ‘progressive’ or ‘regressive’, ‘forward’ or ‘backward’ than others. There is no rank order of ‘civilisations’, cultures, millennia and the like. For that matter, I am not sure what ‘civilisation’ means, unless you define it by a set of arbitrary parameters and ascribe those parameters some kind of inherently positive value, just because you fancy them. This line of thought may be particularly irritating to those who, after their unfortunate birth in brown-land, were born-again when exposed to White people’s worldviews. But the irritation of such dwijas (twice born) is irrelevant. They would have been altogether irrelevant if a deep democracy were able to function in the subcontinent. I hope such a time comes soon, before the dwijas are able to stamp out all diversity and cultural rootedness from this world. I hope they are soon kicked off the centre-stage that they have occupied for too long, by keeping the people out by sheer power. Till such time, before the story of the hunt is rewritten and the lions still lurk, some will continue to make hay. But let me get back to the many many ways to being human.
Now that we have the clap-trap about ‘higher’ and ‘lower’ humans out of the way, let me come to the ongoing elections to the Indian Union parliament. Using the principle of one-man one-vote, this exercise seeks to present an opportunity to the people to determine and influence the nature of the power that will rule over them. But that is not all. This exercise also relegitimises (kind of like license renewal) the structure and apparatus that imposes itself on the people. Thus power structures seek legitimacy by offering a pre-determined amount of decision-making power. It does not give all powers to the people. For example, the people who are supposedly the only sovereign in this schema cannot alter the ‘basic structure’ of the Indian Union constitution, even when fundamental rights of the individual are protected.
The crucial part of such schemes is that they are all-pervasive. The intense focus of resources and energy by modern nation-states on maintaining and defining territorial limits is not accidental. Within that zone, it is supreme. Which is precisely why territories where such monarchic supremacy is not established are sources of unending paranoia for the powers-to-be. The smokescreen of people’s welfare is used to unleash the non-pretentious forces of a nation-state – money and military. In places where people don’t live, powers dangle the notion of ‘strategic importance’.
We are born from our mother’s womb. We are born where our mother lay pregnant with us. When we are born, we are as human anyone else. This is before there is consciousness of the state, constitution, Gandhi, Nehru, tricolour, New Delhi, etc. Is it a pre-condition of being human that these notions have to be built up within our heads for an individual to be considered fully human? Clearly not. Our bloodlines and human consciousness predates all flags and constitutions and gods willing, will outlive them too. So one has a right to be fully human and not be impinged upon, counted, exercised power upon, demanded loyalty from by institutions like the nation. One has a right to exist in the land one was born upon, to mingle in the society into which one is born or welcomed, live a glorious life among one’s kins and so on. Institutions that place themselves as mediators of these rights, without being called to mediate, are inhuman and anti-social in a very fundamental sense. They may well be legal, depending on how many guns back up the self-imposed mediator. Legality is different from justness – only the people can create the latter. No paper document written in their name can.
Whether one votes or not votes or boycotts it, all of these positions are vis-à-vis the voting process and the state that sponsors it. The all pervasiveness of such schemes means that you will be counted, no matter what – you will be classified, even if you don’t belong. Lack of ‘consciousness’ is not an option and in any case, irrelevant. Institutions that intensively survey uninhabited islands, wrap the remains of the dead in distinct flags, ‘teach’ loyalty through school syllabi do face a problem when they face people who regard the state as alien. Some of the indigenous peoples of Andaman and Nicobar Islands like the Shompen are such aliens. But they are ‘Indian’ citizens, irrespective. Are they proud of Gandhi? Do they respect the tricolour? Do they have a stake in Siachen and Sir Creek, given what happens there is done in their name too? Do they believe in ‘unity in diversity – given that their numbers have sharply dwindled ever since they were ‘claimed’ as ‘Indians’? It is from the perspective of the Shompen people of the Great Nicobar island that the all pervasive state starts looking not so pervasive – a hint that there is an outside, even when high resolution maps and detailed anthropological surveys have been done. This ‘outside’ consciousness is an extremely dangerous thing.
Hence, when the Shompen people voted in Indian Union elections for the first time, whatever that act means, there was a sigh of relief at the deepest heart of the state. A portal to an outside, however small, was technically sealed. There is an outside and there will always be an outside. It comes with every child who is born. Hence there is a persistent and dangerous glimmer. To live without certain indoctrinations makes a dynamite of a people, even if they don’t ‘know’ it. The distance from birth-rights to full-citizenship is a journey that requires surrender of rights, without consent or with indoctrination that there is no outside.
I remember a four-panel cartoon.At first, a bear stands in a jungle. Then some trees are cleared, encroachers arrive. The bear looks on. Finally, everything is ‘clean’ and someone is taken aback that there is a bear in the midst of ‘civilisation’ and asks where it came from. The bear was always there. I am sure they created a ‘sanctuary’ for the bear thereafter.
May be it will start speaking Hindi and English and straighten up its spine when the band plays Jana-Gana-Mana. With enough ‘aspiration’, it might go on to sing ‘the world will live as one’. There won’t be any bears left any more. Such is progress in a world without outsides. IPA