Showing posts sorted by relevance for query Jamshedpur. Sort by date Show all posts
Showing posts sorted by relevance for query Jamshedpur. Sort by date Show all posts

Tuesday, 13 May 2014

1st May, Remembering workers' struggle at Jamshedpur Tata steel plant through the writings of Mahadevbhai Desai

The purpose of starting this blog is to bring to light the lesser known History of India through different books and writings.

Mahadevbhai, the close aid and personal secretary of Mahatama Gandhi, maintained a diary right from the time he joined Gandhiji in 1917 to his untimely death in 1942. His diaries throw light not only on some of the most interesting events in the life of Gandhiji and Indian freedom struggle, but the many critical aspects of Indian history of the time. Unfortunately, such a crucial piece of history has not received the attention it deserves. 
Much of the writing of the close aides of Gandhiji is in the regional language- Gujarati and not all of it has been translated yet. Considering this, I felt it important to bring to light some crucial writings by Mahadevbhai that are less known.
To begin with, it being May 1st   (Labor Day), it would be interesting to remember an event when Mahatma Gandhi visited the Tata steel plant at Jamshedpur and interaction with the work force there as discribed in Mahadevbhai Desai’s diary as follows: 
Volume 8 (1-5-1925 to 31-12-1925), page 244 to 255:
“…Jamshedpur is the creation of Late Jamshedji Tata. Once where there was a small village, there is now a city with the establishment of Iron and steel industry and a population of one lakh six thousand. Gandhiji had a desire to see this city for many years now… When the Government faced severe shortage of iron and steel during the time of war, this industry provided lakhs of tons of material…These are gigantic industries – thirty thousand laborers work here out of which 250 are Europeans. These factories run day and night like the fire temples of the Parsees or like the platform where oblations are given to the fire (Agnihotri Ni vedni)…
‘… What if the peace experienced through religious activities and the enrichment of the soul are also possible through these industries? … Today in fact there is lack of peace…
‘Jamshedpur too is not free of the pollutants that accompany an industry… Some of the difficulties were almost inevitable. To introduce a western industry and to compete successfully with the western world, this means that there would be some dependence on the western world at least initially- western machinery, dependence on western human power, and to suffer the pollutants that emerge due to such dependence. At the end of ten years, the most difficult tasks that require utmost caution are being done by Indians too like the Americans and the British.  However as the whites have been brought on basis of a contract, they are being paid as per the contract; but those Indians who do the same type of work probably are not being paid even half of the wages paid to the whites. We saw a skilled worker of Wells in the steel factory who lifted from a hot plate with a pair of tongs a steel sheet and placed it on other machinery skillfully, like one would turn a chapatti on a hot plate.  And we saw an Indian doing the same work equally skillfully. But both do not get equal wages… The superintendents of various departments were earlier Europeans but are now Indians and they work as skillfully as the Europeans today.  But they are not paid properly. But the company is not as much as fault as it seems. To undertake exceptionally daring jobs, foreigners had to be given inducement, and so long as the contracts with them are valid, this inequality will continue …
‘The city has been planned by the company’s engineers themselves. Here too due to the contracts with the white officials there is a division between the whites and the blacks.  Availability of large tracks of land has been helpful in the planning, but the company has built houses that are affordable only to those with certain pay scale. And as houses are scarce, in a house with four rooms, many a times 3-4 families with lesser pay scales are seen to be residing…
‘The hospital for the people is by the company itself. Everyone gets free medicines… Gandhiji had gone to visit the hospital. He was satisfied with the organization and the equipments. One European patient was reading lying down. He was asked by Gandhiji- ‘Is your time being spent reading?’ That fellow said- “yes”. Gandhiji said- “If I were your nurse, I would have made you spin Khadi.”…
‘Higher officials are sitting with clubs and libraries. There is no facility for lower ranked workers. As there is no community work, naturally there is no advocacy of Kadhi. But if the Tata Company wishes, it can make Khadi available to its thirty thousand workers…
‘If one looks at the life here, it can be said that western evils have had bad influences here. In order to work in the factory, one has to wear pants, and after coming home from work in the evening, they go out as Sahibs. Two shops of local and one of English liquor has been licensed by the company itself and here thousands of rupees worth of liquor is consumed every month.  And because of the alcohol, the rate of crime is very high…
‘Therefore the Tata Company will have to execute the responsibility of the welfare of over a lakh people dependent on it along with its achievement of having stood the competition of the west and having succeeding.  
‘But instead of putting this responsibility on the company, in order that the workers themselves take up the responsibility, worker’s unions are organized in such industrial cities. Here also there was such a union. Two years’ ago it had a dispute with the company, there was a strike and unrest lead to firing too. However that is an old history. The situation was such that the company was not willing to recognize the union and the secretary of the union Shri Shet was also dismissed. And Mr Andrews had forced Gandhi to come in order to get the union recognized... Mr Tata agreed that the company would accept the constitution of the workers’ union...
‘The responsibility of announcing this auspicious development was laid upon Gandhiji. In a long speech he declared the agreement and also spoke about the relation between the workers and the owners. This being important I am writing large parts of it here…:

[Gandhiji:] It has been my great desire to see the greatest enterprise of Hindustan for many days now, but I could not refuse the insistence of the president of the worker’s union Mr Andrews who is more than my brother to me… I can never turn down his request- my relationship with him is stronger than anyone else…
“We enjoyed the hospitality of Tata’s for two days. He showed us his township with a lot of love and even now he continues to shower immense love. I am the younger brother of the Parsee community. I have spent my life with the Parsees. I doubt if any other community has given me support like that given by Parsee community. Therefore I do not hesitate/doubt to go to the Parsees. When I was in South Africa, Ratan Tata had sent me huge support- he was the first to send Rs 25000, and he had written that I could ask for more if required. Therefore I am under a great obligation to the Tatas. Even today Tata has shown a lot of love and has resolved the old differences that were going on…
“The first condition of the agreement is that your union is accepted by the company… Workers know how to create a dispute in no time but at the same time they are fearful. He desires to be a member of the union but at the same time is scared to be one. But with today’s settlement, the blessings of the company are with you...Remove the fear from your hearts. Mr. Tata too wishes your wellbeing. He told me that he feels that his workers are his children. My officials and I may make mistakes but our intentions are pure.  I desire to eat after my workers are fed. I want to be happy in their happiness. In order to prove all these feelings, he has blessed your union… The second thing is that your secretary was removed due to some doubts… Whether to keep a person or not is in the hands of the company… Mr Tata has said that he will try to take him back…
“These three decisions have been taken but what will you do? I have become a laborer so that I can recognize both the weaknesses and strengths of a worker. That is why I live and move about with you. I hope that you will serve the company with loyalty and work as per the rules laid down by your union so that it can be shown that we were worthy, Andrews was worthy of the decision taken with love by Mr Tata.  Mr Andrews does not take any monthly salary from you; he works without any selfish interest… Act as per the advice of Andrews.
“I wish to befriend the rich and that is because they can feed the poor and then can gather their money, and do not eat by keeping the workers’ hungry. That is not the rule today and so capital is afraid of labor and labor is displeased with the capital. My work is to remove such a relation and establish a relationship based on love. Do help in this.
“I ask from you one –two things. Your work is nothing compared to the work that I have been doing. You are manufacturing tons of iron but I am trying to touch the hearts of the people of Hindustan and derive gold from it. For this, money is required and for that, your help is required.  You can help my giving money and by wearing Khadi which is manufactured by villagers. You are doing labor to fill your stomach but I request you to labor half an hour more for Hindustan. Spin for half an hour more and wear Khadi. Over and above this I ask you to pledge two things. Liquor is made by Satan. After drinking workers’ forget the difference between woman/wife, mother and sister… He swears. Save yourself from the Satan, give up drinking. Give up visiting prostitutes. Liquor leads to prostitution… If you want to become the sons of the soil, if you want to serve the country, than give up prostitution. When a person becomes a Satan, the lord is displeased with him...If Satan enters you than drown yourselves or if you have the courage, pierce a dagger and kill yourselves but do not insult your sisters. If you wish swaraj, discard these two things.   If you do not wish to turn into paupers, than remain away from these two things. May God help you to understand and implement what I say to you…”

[End]
[It would be interesting to compare notes at Jamshedpur, the condition of workers and the labor unrest; Mahatma Gandhi’s engagement with workers at Jamshedpur and the stark disparity in the country as expressed in his book- A Steel Man in India – by John L Keenan.  John L. Keenan joined the Tata Company at Jamshedpur in the year 1913 and worked for the company for twenty five years. He was the general manager of the company for the last eight years of his tenure.]
Important excerpts from the book:
Page 35, 36: “…Twenty five square miles were acquired on leaseholds at five rupees…an acre around Sakchi, now called Jamshedpur. Soon Pittsburgh mills were fabricating the blast furnaces and mill buildings, the scrub forest was disappearing at the hands of one band of engineers while the other dammed the river and the Bengal Nagpur railway built a three mile spur to the works and laid a new road, fifty miles long…
‘The work did not proceed without incident, and of the kind probably peculiar to India. The local tigers became enraged at the destruction of their forest homes and killed two of the aborigines. An elephant, driven frantic by the disturbance and the noise, smashed to powder a number of huts near the dam…
‘But even after the jungle hazards were overcome, the founding of Skachi was not uncomplicated. Once Cholera swept the works and the aborigines scattered to the surrounding hills. Newcomers brought malaria with them and again many workers left overnight…
Page 36: “…A Santhali girl, working in the brick department, had the first Tata steel baby. While carrying a load of bricks on her head…she felt her time coming and she was delivered in the checker chamber. What’s more when the baby was born, she picked it up and walked off to her home with it.”
Page 82, 84, and 85:  “…there were other changes; Industrial India had been inundated with Russian pamphlets. The workmen no longer sat around the sand beds at night telling stories of the great past. They held their heads high and looked you in the eye. They talked of home rule and of a new Government. There had been a wave of strikes all over the industrial sections. Tata’s workmen had walked out without notice the preceding February and had stayed out for a month. Their grievance had been examined and they received among other things, a twenty-five percent wage increase…
‘…At the plant and in the town a great number of Indians, I noticed, now wore little muslin caps. I talked to a fine strapping fellow about it… “It is Gandhi’s idea,” he said, “a sign of the times, the beginning of an India for Indians movement…”
‘…Of all the changes I could perceive, the deepest was apparent not so much in the relations of some of the new men to the old timers, but in the attitude of the workmen in general toward the management. The old friendly spirit of affection which our laborers had felt for his foreman had been replaced by an acute distrust not far from hate... This unhappy state of things, the exact antithesis of all that the Tatas had wanted for their plant, came about as a result of the strike…
‘…Then a few of them convinced it to be a great joke on the company if they should tear up the rails connecting the works and the railway station, thus cutting off  raw materials and the coal supplies...
‘Soldiers detailed to prevent the men from destroying plant equipment ordered the prankish strikers to leave. They emphatically refused. The soldiers were ordered to load and take aim. The men, like overgrown children, laughed at the soldiers and their officer. The order was then given to fire. Thirteen strikers were killed and many more taken to the hospital…
‘Although the strike was ended not long after, the men did not forget the death of their fellows. They turned from quiet, conscientious workers to aggressive men who did just what they were paid for and not a bit more. For several years, on the anniversary of that day, the Indians observed one hour’s silence.
‘The men who had led their strike now became their official leaders. They formed a union which many of the Tata workers joined. Meanwhile there were strikers in other parts of India…labor leaders became political minded…
Page 89, 90, and 93: “…With industries flourishing and huge dividends almost a matter of course, the whole of industrial India in 1920 was ripe for a siege of unrest. Tata shares, leading the rest, rising or falling almost two to three hundred rupees in a single session of the exchange. The Bombay mills were making new millionaires every week. But the cotton mill operators still worked for starvation wages, still lived in horrible barracks, sometimes whole families of them jammed into one room. And it was early 1920, before that first strike, that the Tata management made its first big mistake, a blunder of omission which underlay the strike and a lot of subsequent misunderstandings.
‘Over a period of years the Tata workmen had received only one meager raise, a ten percent increase in 1917. .. Had the Tata American management told the men frankly that they did not intend to withdraw that ten percent war bonus, but in fact planned to add a further ten per cent raise, there never would have been any strike. And the management could have done so.  For if the entire amount had come entirely from the holders of deferred shares only, they would still have gotten a thirty-five rupee dividend, or well over a one hundred percent of their original investment…But the management was blind to the trends of the times, and the company paid heavily for their myopia…
‘…A group of anarchists, called terrorists, were making their opposition to the government, to any Government, strongly felt in Bengal. More important, through the soviet consulates in Kandahar and Jalalabad in Afghanistan, near the Indian border, Russian literature filtered steadily into the country …
Page 93: ‘…When the first labor union was formed in Jamshedpur after the 1920 strike… Since it was far from being representative, the union was denied recognition until 1925, when Mahatma Gandhi, Motilal Nehru…, and C.F. Andrews came to Jamshedpur and discussed the matter with R. D. Tata…
Page 94: ‘…Mahatama Gandhi’s friend, later his biographer, C.F Andrews, chosen first president of the steel workers’ union…
‘…Thus five years after a strike which had been engineered by outsiders, some of whom cared nothing for labor, collective bargaining was won for the workmen by India’s greatest patriot, Mohandas Gandhi…
Page 164,165,166: ‘…The whole decade of the 1920’s could hardly have been plagued with more intense labor unrest, as lockouts, strikes, sit-down strikes and lightning strikes bedeviled employee and employee and employer. The spare, ascetic figure of Mohandas Gandhi was no longer unknown to the diehard British Industrialist…If strike hurt the capitalists; they also hurt the Government… Men would come to a plant prepared to work. Suddenly everybody would simply sit down for a few hours. The non-work period was called in Hindi a Hartal, or halt…
‘One man, however, could always sway a mass meeting of workers with the power of his own simple and holy faith. I saw Mahatma Gandhi address some sixty thousand persons on the grounds of the town hall…
‘When Gandhi mounted the platform and bowed to the people, a wild shout of welcome arose. “Mahatma Gandhi ki Jai!” echoed against the distant hills. Here, I saw, was a great man. This frail framework of bone and muscle clothed in a few yards of homespun cloth had, through his love for his fellow men, attained the lonely grandeur of greatness. It seemed to me that this was no longer a labor meeting, but convocation of men to hear the voice of one they believed holier than they.
‘Gandhi raised his hand to still the deafening acclamation. The gesture commanded complete silence. Then he began to speak, to exhort each man to give his utmost effort in the knowledge that God would watch over him. Above all, he urged abstemiousness in all things, and complete faith in prayer. He spoke like a man inspired. I wondered what would happen in an American labor meeting if a union leader tried to persuade the men to depend on God, to offer prayers for better working conditions!
‘For a few years the management enjoyed a false sense of security…
Page 169, 170, and 171: ‘…In the middle of February 1928 the mills were running at top speed. Without warning one night all the drivers of the heavy duty cranes failed to show up at ten o’clock for the late shift… On June first, after three months of sit down strikes, lightening strikes and general bedlam, the company declared lockout…
‘…August 12 arrived, the gates were opened, and not one workman turned up…Eventually, with Subhas Chandra Bose’s offer to mediate, a solution seemed to be possible. A whole month went by in arguments and meetings which lasted until morning. Certain demands were met, others rejected…In a long list of twenty-four further conditions, the ten weeks’ maternity benefits were granted…
(The divide between the haves and the have-nots, the Capital and the Labor as narrated in the book :)
Page 191, 192: ‘…When Herman Brassert landed in Bombay in 1937, he expected and wanted to find the India of Kipling. He went to the Taj Mahal Hotel, a Tata Project, to a suite…He dined in the air-conditioned dining room to the music of a Viennese orchestra. He travelled across India to Calcutta in an air-conditioned train as comfortable as the Twentieth Century Limited. From Calcutta he was whisked to Jamshedpur in a Tata plane in less than an hour. A Rolls Royce took him to the company guest house where he sat on a divan made in Michigan, rested his feet on a Persian rug, found relief in a drink made in Scotland served by a Hindu bearer, while a Mohammedan followed up with a bottle of Schweppes.
‘He looked around for a while. Then he said, “I’ve been in this country for more than a week. And I’d like to know, where is India, anyway?” We took him to see a village of the ancient iron workings at joda…He saw thousands of little Indians attacking open mining faces and loading the ore into mining tubs…He saw the endless streams of Khol, Santhal and Ho women, the inhabitants of the district…with baskets of iron ore balanced on their heads…
Page 193: ‘…The happy friendly little hill men fascinated Herman Brassert as they had fascinated me. Their lives, with a simple, unvarying history of birth, marriage, procreation and death, are full and complete… No diversions as we know them are needed to break the monotony of living; indeed I doubt that it is monotonous… They challenge the accepted belief that what we call civilization, with its perfection of mechanics, its emphasis on material improvements, is necessarily a boon. Uncomplicated, “uncivilized” peoples are not so concerned with competition, with getting ahead of the other fellow, as to forego meditation and the search for immortality. If Heaven lies about us in our infancy, surely the little Joda men are closer to God than many of us who view the world from the sixtieth floor of an office building.
Page217: ‘…It is frequently said that the Congress party, with or without Gandhi as its head, is supported by moneyed commercial interests of India. I can only speak of the Tata attitude.  The Tata family has always been empire minded. They do, on the other hand want to see India a self – governing dominion. So, feeling that eventually the Congress party will win dominion status for India, the Tatas give the Congress a helping hand in a quiet way…’
End


Friday, 30 September 2016

TATA, Socially Responsible!?






A news article titled ‘Tata Group, Mistry’s elephant, India’s most important business group is socially responsible but financially disappointing’,[http://www.economist.com/news/business/21707595-indias-most-important-business-group-socially-responsible-financially] published in the Indian Express dated 26 September and first published in the Economist caught my attention today. What is surprising to me is that while the financial health of the Tata Sons is being questioned in the article, the Tata group continues to enjoy social credibility in spite of its grave human rights violations for nearly a century now.

That a company like the Tata continues to enjoy social impunity and respect has got to do a lot with the explicit legitimacy conferred to it by some of the most respected individuals and institutions of the country.


The article in the Economist, reminds me of a write up that I had written in the year 2006 regarding Tata’s social conduct. I had not published the write up then as I had not yet generated my own blog. I had written the piece in the wake of Ratan Tata, the then Chairman of the Tata Sons being conferred the degree of Doctor of Literature. I reproduce the short piece here:

"7th May Sunday, 2006 news coverage in The Hindu on the conferring of the degree of Literature to Ratan Tata at the 66th Annual convocation of the Tata Institute of Social Sciences (TISS) held at Mumbai has been disturbing in many ways [http://www.thehindu.com/todays-paper/tp-national/emulate-the-tatas-manmohan/article3129691.ece]. First and foremost, that the head of Tata group should be awarded such accolades so soon after the brutal killings of the adivasis at Kalinganagar who were protesting the construction of a wall by the Tata Company for its steel plant is bad enough. However what is more disturbing is that the degree was conferred by the most prestigious institute of social work in the country!



One did not expect this from TISS- certainly not after the brutal killings of adivasis at Kalinganagar. Although TISS has the name 'Tata' attached to it, it is after all an autonomous institution 


What is ironic is the fact that TISS felicitated Baba Amte at the same time as it did Mr. Ratan Tata. Baba Amte's ideology is diagonally opposite to that of Mr Ratan Tata. Be it the case of liberalization, privatization, globalisation, nuclear power, displacement in name of development, or in short, the very world view itself.  In fact, while Baba Amte has been a staunch anti dam activist, the Tata's had successfully crushed one of the first anti dam struggles in the country popularly known as the Mulshi Satyagraha, in Maharashtra. Had the Mulshi Satyagraha succeeded against the building up of a dam at the confluence of the Nila and the Mula Rivers by the Tatas  in the 1920s, the history of dam building in the country probably would have been different today.



One wonders therefore that who does TISS want its students to emulate -Baba Amte or Ratan Tata? It surely cannot be both at the same time.”



 
Memorial of protesting Adivasis killed at Kalinganagar. Photo source:  http://www.countercurrents.org/desai160510.htm


The accolades being showered on the Tatas is not a recent phenomenon. I wish to go back in history a little and recall that even Mahatma Gandhi showered praise on the Tatas as recorded in Mahatma Gandhi's secretary Mahadevbhai’s diary volume 8, year 1925:

“…We enjoyed the hospitality of Tata’s for two days. He showed us his township with a lot of love and even now he continues to shower immense love…When I was in South Africa, Ratan Tata had sent me huge support- he was the first to send Rs 25000, and he had written that I could ask for more if required. Therefore I am under a great obligation to the Tatas…”


That Mahatma Gandhi, a strong opponent of the kind of industrialization promoted by the Tatas should say this is indeed surprising. What is disturbing is that Gandhiji said this while the Tata Steel Plant at Jamshedpur had serious labor unrest in which many workers were killed!   Gandhiji also ignored the fierce struggle by the affected people against the Mulshi dam being built by the Tatas when he spoke so.

It is also interesting to note that while some of the mainstream and popular books on Indian history detail the struggles of people in Kheda, Bardoli, Chauri Chaura, Champaran, the strike by textile mill workers in Ahmedabad, etc. rather well, one hardly finds any reference to the powerful struggles of workers and peasants against the Tatas in Mulshi near Pune or Jamshedpur. This is in spite of the struggles having been fought around the same period before India's independence However some of the less known books on Indian history have detailed these struggles rather well and I wish to share as examples the social history of the Tatas as written in some of these books as follows:

1.     In the book ‘A steel man in India’, published in the year 1943, John L Keenan writes about the striking workers at the Tata steel in the 1920s as follows:  
  
 “…of all the changes I could perceive, the deepest was … in the attitude of the workmen in general toward the management…The old friendly spirit  of affection which our laborer had felt for his foreman had been replaced by an acute distrust not far from hate…this unhappy state of things…came about as a result of a strike. When it began, the men were not truculent; they seemed to be enjoying a well earned holiday and spent the days laughing and telling stories. Then few of them conceived it to be a great joke on the company if they should tear up the rails connecting the works and the railway station…the commanding officers of the troops which the government had sent to the area to maintain order were promptly informed of the mischief afoot…Soldiers detailed to prevent the men from destroying plant equipment ordered the prankish strikers to leave. They emphatically refused. The soldiers were ordered to load and take aim. The men, like overgrown children, laughed at the soldiers and their officers. The order was then given to fire. Thirteen strikers were killed and many more were taken to the hospital…the men did not forget the death of their fellows…”


2.     In the book titled ‘Mulshi Satyagara’, Rajendra Vohra writes the following about the struggle against the Mulshi dam being built by the Tatas in the early 1920s [translated from Marathi]: 

 “…Later, the officer [of Tata] named Anderson arrived with 20-30 workers, other seventy five workers joined him, they forcefully pushed the satyagrahis aside…By then, stone throwing began; five-six workers were injured. According to Kesri [newspaper], the company workers threw stones and injured people... By then the people of Paud [village] had assembled… The company workers were to attack the satyagrahis as well as the villagers. However they were stopped by the Mamlatdar and the police from doing so. On seeing the large assembly of villagers, the workers left…on the other side preparations for the next satyagraha were on. Six hundred people had registered their names with the Satyagraha Mandal…As per the information, the Government was to declare the area around Mulshi as prohibited area and the company [Tata] was to deploy three hundred to four hundred Pathans to stop the satyagrahis outside the area. There was a possibility that the Pathans would resort to violence. This is how both the sides were preparing themselves… on 13th April, Balukaka…and Gujar Gopal were beaten up badly…on 17th April, a lady, Rakhmai Dhamale  and two others from Maval were beaten up. On 19th apart from the workers, in order to beat up people, Goondas [hooligans] were brought in…but the satyagrahis stayed true to their pledge of non violence…when the satyagrahis tried to enter [the construction site], the workers started beating them up…next day the company goondas beat up the activists severely.  The women of Maval had to face severe insults. They were pulled by their hair and sand was thrown on them…" 


3.     In the book, ‘From Plassey to Partition’, Shekhar Bandhopadyay writes the following: 

" The Bombay Textile workers struck eight times between 1919 and 1940…And not just in Bombay, such strikes took place in Ahmedabad (1918,1923,1935, 1937), in Sholapur (1920, 1922,1934,1937), in Jamshedpur (1920,1922, 1928, 1942)…The TISCO management, wherever it found an opportunity, tried to crush the Jamshedpur Labor Association…and in this the local colonial administration was always with the management.  Even the goondas or  the hooligan elements, who were as a matter of routine patronized by the employers and hired as strike breakers, were protected by the local police officials as institutionalized tools of violence…"

4.  Mahadevbhai's Diary Volume 8 [translated from Gujarati]: 

"Jamshedpur too is not free of the pollutants that accompany an industry… Some of the difficulties were almost inevitable...At the end of ten years, the most difficult tasks that require utmost caution are being done by Indians too like the Americans and the British...but those Indians who do the same type of work probably are not being paid even half of the wages paid to the whites. We saw a skilled worker of Wells in the steel factory who lifted from a hot plate with a pair of tongs a steel sheet and placed it on other machinery skillfully, like one would turn a chapatti on a hot plate.  And we saw an Indian doing the same work equally skillfully. But both do not get equal wages… The superintendents of various departments were earlier Europeans but are now Indians and they work as skillfully as the Europeans today.  But they are not paid properly...

The city has been planned by the company’s engineers themselves. Here too due to the contracts with the white officials there is a division between the whites and the blacks…Higher officials are sitting with clubs and libraries. There is no facility for lower ranked workers…

If one looks at the life here, it can be said that western evils have had bad influences here...Two shops of local and one of English liquor has been licensed by the company itself and here thousands of rupees worth of liquor is consumed every month.  And because of the alcohol, the rate of crime is very high…

Two years’ ago there was a strike and unrest lead to firing too. However that is an old history. The situation was such that the company was not willing to recognize the union and the secretary of the union Shri Shet was also dismissed. And Mr Andrews had forced Gandhi to come in order to get the union recognized... "

While the above shows some of the incidents associated with the Tata's way or working before independence, it can be said that these have continued post India's independence too. Once again I wish to highlight a few examples here:

1.     In the year 2003, some seventy odd retrenched workers of Tata Power Company were demanding compensation or permanent jobs with the company. But when their long-standing demand fell to deaf ears, out of sheer desperation, two workers immolated themselves. One of the two workers died the same day and the other, 8 days later.

2.     The fisher people of the once calm and scenic Chilika Lake in Orissa too had to wage a tough struggle against the Tatas to be able to protect their traditional livelihood. While the Tatas ultimately withdrew from executing their plans in the lake, it left behind a troubled social-economic community. 

3.     In Orissa, at Gopalpur, two people died in police firing in the 1990s while they resisted the acquisition of land for a Tata plant. While the plant remains abandoned today, large tracks of lands acquired for the project continue to remain with the Tatas. 

4.     The brutal killing of fifteen adivasis in police firing at Kalinganagar, Orissa in the year 2006 as they protested against the boundary wall being built on their lands by the Tatas can be considered to be one of the worst cases of repression in the history of people’s struggle in Independent India.

5.      People at Singur, West Bengal waged a fierce struggle which the government tried to curb with equal force so that the Tatas could build a car plant. Although the Nano car plant was built in Gujarat subsequently, the Tatas refused to return the lands to the farmers of Bengal!  [ http://www.mainstreamweekly.net/article101.html ]

6.     Not all is well at Tata’s Gujarat Nano plant either as workers strike work in 2016. [ http://www.dnaindia.com/money/report-police-detains-300-tata-nano-workers-on-strike-at-gujarat-plant-2191285]

The track record of the Tatas on the environment front too has not been good. But this shall be covered in the next post.

Therefore, while the financial health of the Tata group is being questioned in the financial circuit today, it surprises me that the group’s social conduct goes unchallenged.

End.












Tuesday, 3 March 2020

Oral History and Activism/ People's Movements - Importance and Challenges

Presentation at the 5th Annual Oral History Conference- Oral History Association of India (OHAI),
 Max Mueller Bhavan, Mumbai 1-2 March 2020


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Oral History holds a place of particular significance when it comes to activism and people's movements or mass (non - violent) resistance. 



Photo: Champaben Tadvi by Nandini Oza



To begin with, it is important to understand what activism means.

Activism consists of efforts to promote, direct or intervene in social, political, economic or environmental reform with a desire to make changes in society. (Wikipedia)
Activism is direct and noticeable action to achieve result usually a political or social one. (Cambridge Dictionary)

What is significant is that people carry out mass struggles in order to achieve social, political, economic, environmental equity and justice. 


Narmada Bachao Andolan Program at Hapeshwar. Photo Credit: Shripad Dharmadhikary.


It is also important to understand how history as a discipline is understood by activists and those who are part of people's movements. While History is study/record of the past events, activist and people's movements see history as: 
“Usually written by victors”
This is best explained by a well known Novelist from Africa, Chinua Achebe:

"Until the lions have their own histories, the history of the hunt will always glorify the hunter."  
A popular saying in Africa helps understand it better: 
"Until the history of Africa is told by Africans, the story of greatness will always glorify the imperialists."


Oral History Recording at Village Koliyari. Photo Credit: Shripad Dharmadhikary.


This is precisely when oral history gains significance when it comes to activism and people's movements. To understand oral history as a discipline better, Cambridge Dictionary explains it as: 

"Information about a historical event or period that is told by people who have experienced it.”

 Thus, oral history is an important medium in activism/movements as it helps study and record the history of the struggles of the marginalized, exploited and/ or the silenced in the voices of the people who have been a part of the struggle themselves. And as discussed in the book, 'Say It Forward-A Guide to Social Justice Story Telling by Cliff Mayotte and Claire Kaifer',  oral history: 

" harnesses the power of personal narrative to expose larger issues of inequality.”
What is important is that oral history also challenges the mainstream history of a nation/state or the history of dominant forces and or the history by those in power by people struggling for justice and equity. To explain this better, take the example of the Tata Central Archive located in Pune, India which displays prominently in the archive and its website information on the various Tata companies and Tata luminaries with digital and print documents, photographs, the awards and medals received by Tata luminaries, audio and Video recordings of speeches of people related to Tata companies and its founding members.  For details see:


On the other hand it would be difficult to find information in as much detail of the many struggles against the Tata companies and projects by workers, tribals, farmers and other natural resources based communities, not only in the Tata archives but anywhere else too. This information concerning many straggles against the Tata companies will have to be dug out from different sources. It would be important to take note of some of the very important struggles against the Tatas here:


 The first anti dam struggle in India and possibly in the world was in the early 1920s against the Mulshi dam built by the Tatas near Pune. Several affected people who resisted the dam were beaten and jailed, including women. Freedom fighter Senapati Bapat one of the leaders of the anti dam movement was also jailed for several years. It was in face of severe repression and massive displacement that the Mulshi dam was completed by the Tatas in midst of powerful people's resistance. Although not an oral history, an excellent history of the struggle has been fortunately well documented in a book by Rajendra Vohra titled "Mulshi Satyagraha" in Marathi and translated into English:

https://www.amazon.in/Worlds-First-Anti-Dam-Movement-Satyagraha-ebook/dp/B07DNZK61R

Then there was the powerful struggle of workers in the Tata Company at Jamshedpur in the early 1920s where 13 workers were killed in the police firing. For more details about this struggle see: 



Then the struggle by the tribals at Kalinga Nagar in Orissa against the the acquisition of  their lands, forests, villages and homes for a Tata company in which 14 tribals were killed in police firing which included three women. For more details see: 



The list of struggles against the Tatas is long- be it at Gopalpur or at the Nano car factory in Singur, West Bengal where natural resources dependent communities have been forcefully displaced in the name of development considered necessary and for national interest. While displacement due to natural disaster, industrial disasters, political persecution like at the time of partition, etc  is considered unjust and painful, the displacement of tribals and farmers for such "developmental" projects is considered in national interest and sacrifice of the already marginalised expected. Any opposition by the victims of development is considered anti- development and even anti-national.


Similarly, the dominant discourse that dams are temples of modern India continue to find place of significance in archival records, particularly official/government records and dams continue to be built displacing large numbers of people, at heavy cost of environment even today. But it is difficult to find, particularly in the official records the details of the many people's movements against large dams right from the time of Mulshi satyagraha to the silent valley struggle or the struggle against the Tehri and the Narmada dams that have challenged the notion of dams as temples of modern India.    

This is true when it comes to struggles around social and economic issues too. It is in such situations that oral history gains significance in recording the voices of people active in struggles for social - economic equity and justice.  The significance of oral history when it comes to the voices of the people is explained well by eminent scholars:

* Dr. Mridul Hazarika, Vice Chancellor, Guwahati University:
“Oral history will take a central position in history in the days to come. Oral history recognizes the role of those people who appear to be least significant”.(3rd OHAI Annual Conference, Gauhati)
*Oral historian Allessandro Portelli says:

“Oral history gains significance with the increasing mistrust of the official history. Oral history is the history of the marginalised. Oral history is respectful of people’s ability to speak, it respects the freedom of expression, it is proud of people’s heritage and recognizes the ability of people to be authors and creators” (3rd OHAI Annual Conference, Gauhati)

That a different type of storytelling is required while documenting people's movement is best explained by Professor Shiv Vishwanathan when he talks of the struggle in the Narmada valley: 


“To me, the most important historical event of the last two decades has been the battle over the Narmada dam... The battle over the Narmada dam reflects a journey, a pilgrimage, and a recollection of 30 years of resistance...it demands a different kind of storytelling.”  (The Hindu 9 March 2016)

Thus, Oral History when combined with activism is the study and record of history of the resistance of the Dalits, Tribals, Women, Workers, Natural resources dependent communities (environmental activism), Minority communities (social activism), etc as told by those who have been part of these struggles for social – economic- political change and justice. And it is increasingly becoming necessary to record the oral histories of people’s struggles as there is a growing interest in movements because:
Movements have helped bring social, political, economic, environmental equity and justice.
Movements have helped bring changes in policies and laws, for example laws like Right to Information Act, the Forest Rights Act, the POSH Act, etc are a result of people’s movements.
Movements have helped bring changes in institutions for regulation and governance. For example the setting up of the inspection panel by the World Bank to examine the projects it is funding, the environment impact assessment and public hearings for developmental projects, etc is an outcome of people's resistance.
Movements have helped bring changes in development discourse in the context of nation, national interest, and has pushed for sustainable development.


As a result of growing interest in oral histories and people's movements, there has been wide range of such publications. To note a few: 

* We Were Making History: Life Stories of Women in Telengana Struggle by K Lalita and Vasantha Kannabiran. 
*One Hundred Years, One Hundred Voices: the Mill Workers of  Girangaon an Oral History, by Meena Menon and Neera Adarkar
*We also Made History: Women in the Ambedkarite Movement, edited by Urmila Pawar and Meenakshi Moon.    
* Ladha Narmadecha: The Oral History of the Narmada Bachao Andolan in conversation with Tribal Leaders of the Movement by Nandini Oza.
* Oral History and the History of the Civil Rights Movement by Organisation of American Historians.

And now, with improvement in recording equipment, internet connectivity, etc we have websites based on oral histories of people’s struggles. Few examples:

*Civil Rights History Project: “Oral history collections with relevance
to the Civil Rights Movement to obtain equal rights and justice for
African Americans":

https://www.loc.gov/collections/civil-rights-history-project/about-this-collection/

*Tibetan Oral History: “Accounts...to compare and contrast the Chinese
government’s official version of Tibetan history”:

https://www.tibetoralhistory.org/mission.php

* Oral History of Narmada Struggle: “People’s histories of the
mass resistance against the Sardar Sarovar Project (SSP) on the River
Narmada in Western India in the form of oral histories of the people
who have been directly involved in the movement.”

https://oralhistorynarmada.in/

It would also be important to sum up with some of the plus points and the challenges oral history and activism face. The plus points:

*There is a better acceptance of Oral History as a discipline today. 
*Oral history creates important primary sources.
*Increasing interest in people’s movements and activism around social, environmental, economic, political rights and justice.
*Availability of better equipment and resources.

Challenges:

Training: there are still not well designed courses and material available in learning oral history in the Indian context particularly when it comes to people’s movements. Therefore there is dependence on self learning through material available in western context.

Resources: there is a constraint in availability of resources as people’s movements may not have creating such an archive as its priority among many other pressing priorities. Besides, such archives challenge the dominant forces and there is less chance of these forces although resourceful, funding it. And even if they would be willing to support, ideologically, activists and movements may not be willing to accept it.

Languages: oral history of people’s struggles would be in multiple languages and also in languages that do not have a written script. Transcription, translation, etc for wider dissemination is a difficult, time and resource consuming task.  

Acceptance: oral archive created by activists and people’s movements while create important primary sources and oral histories, could still have issues of acceptability.  

Dissemination: While dissemination is a challenge when it comes to oral history in general, when it comes to people’s resistance and oral histories, there is an added challenge as conventional or main stream media, main-stream or official history, journals, etc may not provide the necessary space and importance.


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