सोमवार, 10 अक्टूबर 2016

(Kaisa Vikas? Kiska Vikas?)

Development for the Rich

(Kaisa Vikas? Kiska Vikas?)


SECTION-1:
 INTRODUCTION                The Indian economy grew much faster in the 1980s than between 1950 and 1980. But this was driven by government expenditure through domestic and external borrowing, along with opening up to imports. The result was a severe balance of payments crisis. In 1991 when the crisis reached its peak, the government took massive loans from the IMF and World Bank, even though other options such as taxing upper-income groups and restricting imports were also available.
This period was marked by the dominance of international finance capital and the collapse of the Soviet Union as a countervailing force to the Western countries, which led to a serious questioning of self-reliant development as pursued by India and many other developing countries. Major policy changes followed. Under pressure from the IMF and the World Bank as well as the US and other Western powers, successive governments in India embarked on the path of liberalization, privatization and globalization (LPG) and adopted the ideology of neo-liberalism.

Neo-liberalism                        Liberalization involves loosening of government control over the economy in favour of market forces. Government investment is gradually withdrawn, while private capital, and specially foreign capital, are encouraged in all sectors. This implies that the broader social good is no longer the guiding principle, but expansion of the private sector into all parts of the economy including public services is assumed to be for the greater public benefit by definition, even though evidence may show that only some sections actually benefit.
Privatization relates not only to government selling public sector units or shares in State-owned enterprises to private companies, thus gradually dismantling the public sector, but also opening up all sectors including education, health, infrastructure and so on to private players, in the belief that running these services as profit-making entities is better than promoting social well-being through government action. Experience the world over shows that this leads to reduced access of the lower-income groups to education, health, energy, transport and other public services and infrastructure.
Globalization, the third element of LPG, means opening up the country to all sorts of imports at low taxes and with few government controls as regards items, quantity etc.  Even more importantly, it means removing restrictions on the free movement of capital into and out of India. This is the single most important aspect of LPG reforms, and the one with the most disastrous consequences. It has immediate impact on the government’s ability to forge and implement an independent policy, since foreign investors can always threaten to take their funds out of the country if it adopts policies they do not like.
LPG calls for minimal taxes, government regulation and government expenditure.  This has serious consequences for the government’s welfare programmes and investment policies. Since 1991, successive governments in India have cut back social welfare programmes and public investments, much to the detriment of lower-income groups and sharply widening social and economic inequality.

Impact of Neo-liberal Policies                      Supporters of neo-liberal policies point to the strong GDP growth in India after the 1980s.  The average rate of growth over the entire neo-liberal period has been over 6 percent, even going up to 8% over occasional short periods. This is no doubt impressive during a period when most developed countries have shown lower growth and only China has registered regular high GDP growth of 9-10 percent over an extended period of 30 years.
The issue, however, is not just GDP growth, but the nature and composition of growth, and its implications for different socio-economic classes. First, it is the service sector that is growing most rapidly. The share of the manufacturing sector in GDP has been stagnating at about 16 percent of GDP, whereas the share of agriculture and allied activities such as forestry and fishing, and mining and quarrying, has declined to around 17 per cent. This has serious implications for job creation. The services sector contributes 58 percent of GDP while its share of employment is only 30 percent or lower.
Job creation has been the lowest during the neo-liberal period than in the preceding decades. Moreover, almost all increase in employment has been in informal jobs that not only offer very low wages, but involve long working hours under poor conditions, no welfare benefits, and are completely insecure with poor labour rights.
The last two decades have seen huge and continuing distress in the agricultural sector and the rural economy. More than 300,000 farmers have committed suicide between 1997 and 2015. Growth in agriculture and food grain production has been the lowest since independence during the neo-liberal period, with the annual growth rate being just 0.6 per cent between 1995 and 2005. Agriculture and the rural economy have been devastated by the neo-liberal policies that include severely reduced subsidies to agricultural inputs, removal of restrictions on imports of agricultural produce, reduced credit flows,  sharply curtailed government expenditure on rural infrastructure including irrigation, agricultural research and extension services, and weakened food security by imposing a targeted public distribution system, excluding millions of the poor from access to food at affordable costs.
            Neo-liberal policies have also not made a significant impact on poverty in terms of its depth, severity and wide spread, even though governments have often claimed the contrary. Recent research shows that per capita income decreased between 1994 and 2005 in places located more than 5 km away from urban settlements, such regions accounting for over half the population of India. With the global economic crisis and its impact on the Indian economy, small increases in employment between 2005 and 2015, and continuing sharp cuts in subsidies, the extent of poverty is likely to have gone up in recent years.
Food insecurity is a widely prevalent condition in India. There has also been no significant reduction in malnutrition, and the indicators even show a worsening in some parts of the country especially among socially and economically vulnerable sections.

Inequality                   It is well known that India’s development over three decades of neo-liberal reform policies has been highly unequal. Reports have brought out that the net worth of India's billionaires has increased dramatically by 12 times in the past 15 years, enough to eliminate absolute poverty twice over in the country. Income inequality is also on the rise.  India is ranked fifth in terms of number of billionaires with 70 billionaires, 17 more than in 2013. Interestingly, India has a higher number of these super rich individuals than Germany, Switzerland, France and Japan. The combined wealth of the Indians billionaires comes to a staggering Rs.26 lakh crores ($390 billion)! 
With further informalization of the labour force, slow growth of employment, severe agrarian crisis and cutbacks in expenditures on social protection and food, fertiliser and energy subsidies, as well as the privatization and commercialization of education and health, inequality across social classes and across the rural-urban divide has increased significantly over the period of neo-liberal policies.
Besides income inequality, there are also the other axes of inequality such as gender, caste and rural/urban. In all these dimensions, the degree of inequality in terms of wealth, incomes and access to health and education have all increased substantially.
            Perhaps the most tragic outcome of neo-liberal policies in India has been rural distress and the worsening rural-urban divide. The deep problems in agriculture relate both to current neo-liberal policies and to the basic structure of agrarian relations in India characterised by continuing concentration of land holdings in fewer hands and increasing landlessness.

            Against the above background, one would have expected that the government’s development policies would be directed at reversing this trend of increasing social and economic inequality. The new government’s slogan of “sab ka saath, sab ka vikas” (i.e. development for all, with participation of all) may have given rise to expectations that steps to reduce these inequalities would be reduced.
            On the contrary, the key flagship development programmes of the government reveal its intention to promote greater development for the urban, better-off sections which can only worsen the inequalities noted above between rich and poor, urban and rural, and along social fault lines of caste, gender and region.
           
Flagship Development Programmes            The major development programmes being pursued by the present government follow the broad development pathway outlined above and closely follow the neo-liberal prescription.
The Case Studies in this Booklet would make clear how the development trajectory as represented by these flagship schemes are heavily tilted towards the better-off sections and the so-called “aspirational” middle-classes i.e. those upper-income sections of the middle classes who look forward to somehow achieving living standards and amenities like those in developed countries. Unfortunately, what these sections do not fully appreciate is that the few supposedly “world class” infrastructure or facilities that are created are, in most cases, either not really up to international standards or are doomed to remain islands of prosperity in the midst of grinding poverty, deprivation and lack of access with regard to amenities and public services such as for education, health, transport and energy for cooking, lighting, cooling or heating. Can such isolated examples of infrastructure or facilities really be considered “development,” if they are accessible only to a small upper-income segment and leave the rest of the population with little or no access to them? Are the rest of the population supposed to merely stare at these “wonders” from far away, and dream of some day actually being able to enjoy them? Is this really “sab ka saath, sab ka vikas” (“with all and development for all”)? 
The Case Studies also show that huge amounts of public money are being spent on these examples of lopsided “development,” while at the same time people of this country are told that there are no funds for expanding or providing quality education, or to provide health care to the masses? In all such cases, the State is rapidly withdrawing from these sectors, citing a shortage of funds, and opening the doors to the private sector including even foreign companies and multi-national corporations. Gradually even education and health are getting beyond the reach of the common man, while even the middle-classes are forced to turn towards private providers of services at ever-higher costs.
Neo-liberal economics, as dictated by the advanced countries and by multi-lateral agencies such as the World Bank and the IMF, demands that even though the poor cannot afford even rudimentary facilities or services, existing subsidies should be withdrawn and the very idea of subsidies, even for subsistence requirements, is wrong.  Yet at the very same time, there is no hesitation in extending all kinds of subsidies and support to corporations, industrialists, trading companies and the upper middle classes! It is well known, for example, that huge loans extended to private companies or prominent industrialists are lying unreturned, that massive so-called non-performing assets (NPA) which are in reality loan defaults exist and are mounting, and that such loans have often been secured through unfair means, without adequate collateral or necessary requirements. Similarly, enormous amounts of taxes are outstanding from corporations and prominent businessmen or other rich people. These are, in effect, subsidies to the rich, to the corporate class and to private companies while public expenditure for education, health and food and nutrition security is denied to the poor, lower-income groups and the toiling middle-classes.
The Case Studies in this Booklet, on Bullet Trains, Smart Cities, Regional Airports etc clearly bring out how massive public funds are being spent on high-value projects which will mainly benefit upper-income groups especially in urban areas. Such “development” will only worsen the already high degree of inequality that now characterize the Indian economy and society, making it one of the most unequal societies in the world. Is this the model of development that we want for India? Is this really “sab ka vikas” that the present Government promised when it sought the mandate of the people? Is this not, in fact, development for the rich?
No doubt some people will criticize the opinions expressed in this Booklet.  Those expected to benefit from such schemes will of course differ, and may not care if other sections do not benefit. But there will also be those who believe that a few show-case projects will make the Indian people proud of their nation’s achievements. And some sections of the aspirational middle-class may hope that even if only elite sections get benefits today, their own turn will come tomorrow, and soon others too will benefit. In reality, everybody knows that “trickle down” economics does not work. All over the world under neo-liberalism, the rich get richer, income disparities get wider, and concentration of wealth increases. Same applies to infrastructure or facilities, those created for the rich will remain with and for the rich only, and will not mean that similar or comparable facilities will be available for ordinary people.
The Case Studies show that the vision of “Development” being put forward is an elitist model designed to cater to and please upper-income urbanites and supposedly show the world that India is making rapid strides in economic growth, has the ability to spend vast amounts of money, and is catering to a growing upper middle-class whose substantial purchasing power should attract further foreign investment which has now become such a dominant goal of Indian economic policy.

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CASE STUDY 1: SMART CITIES, URBAN MIRAGE

            The Government has launched one of Prime Minister Modi’s pet programmes, namely to set up 100 “smart cities,” along with plans for upgrading 500 towns and cities (Atal Mission for Rejuvenation and Urban Transformation or AMRUT), and a pledge to provide housing for all by the 75th anniversary of Indian independence in 2022, a target that requires an improbable 20 million housing units.
Taken together, these programmes with an outlay of around Rs.2 lakh crores ($33 billion) including contributions of the States, with eventual expenditure many times that amount if the expected private sector investments are included, constitute perhaps the largest development initiative announced by this Government and highlights how important the programme is for this government and its leadership. The Scheme also underlines the government’s belief in urbanization as “an engine of economic growth,” especially of a certain kind. 
The government’s Concept Note released in November 2014 laid out the goal very clearly: the Note said that “smart cities” are meant to respond to increasing urban migration and to cater to the “neo middle class… [and its] aspiration of better living standards.” Clearly, there is no illusion about who is expected to benefit from this Scheme.
This new policy not only embodies an urbanization-led development pathway but also a vision of what these new centres of modernization and economic growth would be like. The “smart cities” programme outlines a specific urban model that other cities would aspire to, while requisite infrastructure would be laid in the 500 AMRUT cities as a stepping stone to become smart cities sometime in the future. Let us see what exactly this “smart city” model is and who would benefit from it.
             
Elitist Gated Enclaves           We have put the term “smart cities” within quotes is because the term is being used very differently in India compared to generally accepted terminology internationally. In developed countries, smart cities are those which already have good if not advanced infrastructure and which applies information and communication technologies (ICT) on top of this for more efficient use of resources and facilities especially energy, water, transportation, delivery of civic services, improved urban governance with greater interactive engagement of citizens.
Image result for smart cities india          In this sense, the use of the term “smart city” in India is clearly an over-reach. In the first place, as the government’s Concept Note makes clear, the 100 “smart cities” will not cover entire cities as they stand today, but only small, isolated enclaves within the city or, in a few cases, greenfield or newly built enclaves or “sub-cities” on the outskirts. While lip-service is paid to providing a range of economic activities and employment opportunities to all classes of people, there is a clear emphasis on “investors and professionals,” and providing them with “a very high quality of life (comparable with any developed European city)” (emphasis given in the original Concept Note).
Of course, 24x7 electricity supply, quality water supply and recycling, clean air, good educational and health care services, entertainment and sports facilities, dependable security, high speed interconnectivity, fast and efficient urban mobility as promised for “smart cities” are not attributes specific to smart cities but should be available in all Indian cities, not only in some select areas supposedly providing “European-standard” lifestyles. But the Concept Note makes doubly clear that the 100 “smart cities” in India are being set up as special and isolated luxury zones for upper-income groups and the corporate class, what are known as “gated localities,” by promising “simple and transparent on-line business and public services that make it easy to establish a business and run it efficiently without any bureaucratic hassles.” There is token acceptance that skilled labour too would be required but, other than that, the promised “smart cities” appear to be residential and commercial islands for higher-income professionals and corporates with provision for some essential workers and service providers. It is left unclear if the latter will reside within or outside the “smart cities.”
            Evidence that ‘smart cities” in India are being conceived as rich enclaves is available in the few examples of “smart cities” already initiated even before the Scheme came into being. The first example is the Gujarat International Fin-Tec (GIFT) city, a “smart” greenfield business district located between Ahmedabad and Gandhinagar, initiated when PM Modi was Chief Minister of Gujarat. GIFT is visualized as a global financial services hub with state-of-the-art communications, infrastructure and transport links to the main city. Wave City near Ghaziabad on the periphery of Delhi is another example, a greenfield up-market residential township being built by a private real estate developer in partnership with IBM. 
            This elitist orientation of “smart cities” is also illuminated by other indications. While high quality education and health services are spoken of, much of these are expected to be in the private sector, including a 50-100 acre “medi city” in each “smart city” for tertiary health care. All services are expected to be provided by private or PPP entities operating on full cost recovery including capital costs, a long-time favourite neo-liberal World Bank prescription. Presumably, the urban poor will look after themselves outside the “smart cities” which have no place for them.  
                       
Against best practices           Whereas the government has been making much of giving States a lead role in the process of selection and project formulation, it is clear that the Centre is the main if not sole arbiter, especially since it controls the funds.
Funding itself is curiously structured. Although the “smart cities” as envisaged are necessarily infrastructure heavy, the plan envisages that most infrastructure will be taken up either through private investment or through PPPs, which the State governments and concerned urban local bodies (ULBs) will raise, with the Central Government’s contributions in the form of Viability Gap Support. This despite the PPP models in urban infrastructure having totally failed in India so far, for example in the Jawaharlal Nehru National Urban Renewal Mission (JNNURM), UPA’s predecessor to the AMRUT Scheme. Changing the name from Jawaharlal Nehru to Atal Behari Vajpayee will not change this reality!
Besides burdening the ULBs with this onerous responsibility, there is little or no empowerment, capacity building and decentralization of responsibility to ULBs, internationally considered to the cornerstone of modern urban development, and which lies behind the many success stories in China or the smart cities of Barcelona, Singapore, Seoul or Yokohoma. 
In contrast, in India all “smart cities” Projects will be implemented by special purpose vehicles (SPVs) manned by unelected bureaucrats and consultants, by-passing the elected Urban Local Bodies and directly undermining the 74th Amendment to the Constitution aimed at strengthening democratic and representative urban governance, just as the 73rd Amendment supports Panchayat Raj Institutions.
           
Flawed Concept of Urbanization                In fact, the very perspective of the present dispensation on urbanization is deeply flawed. The “smart cities” Concept Note argues that urban centres are “engines of growth,” and that if previous governments had realized this, India would have been a developed country by now.
            The Note repeats the usual correlations between increasing rates of urbanization and GDP growth, and projects that urban areas will contribute 75% of GDP by 2030 as against 60% currently. But is growth really caused by urban growth? There is substantial evidence to indicate that urbanization and rural-urban migration in India result from complex processes involving downturn in returns from agriculture, rural distress, industrialization and job creation in or near urban centres. The present government seems to believe in urbanization as an end in itself, as shown in its earlier aggressive push for a Land Acquisition Bill when it argued that agriculture was in serious decline and farmers would be better-off selling their lands and giving up agriculture altogether, and presumably moving to urban areas. But will there be decent jobs in urban areas, especially in big cities, for all rural migrants?
Job creation has stagnated in India even in periods of high GDP growth at the peak of the liberalization wave, and “jobless growth” is a well-recognized phenomenon especially when advanced technologies are involved. If there is rural distress, should that not be addressed directly, instead of condemning farming as a lost cause and advising farmers to move to cities? For all the rapid urbanization in India, projections show that even in 2050, as much as 50% of India’s population will be in rural areas. Will this population have no future?
No doubt urbanization is increasing at a fast pace in India. But a large part of the expansion of urban population is taking place in small towns. There are over 6,000 towns including Census Towns in India, in which much of the rural migration has occurred, and the vast majority of which are completely ignored by the “smart cities” and AMRUT Schemes. In India, the real problems in its urban centres are poor infrastructure including garbage and sanitation, sewage, drinking water supply, poor housing and lack of employment opportunities. Even in Delhi, India’s capital, close to half of urban households do not have sewage connections or piped drinking water, only half of domestic and industrial waste waters are treated before discharge into the Yamuna, and around half the population live in slums and unauthorized settlements. The “smart cities” programme ignores all these and instead chooses to build a few isolated enclaves for upper-income sections in major urban centres as glamour projects for the rich.
The 2014 UN Report on World Urbanization Prospects notes that rapid and unplanned urbanization has in fact led to “urban sprawl, high levels of pollution and environmental degradation, together with unsustainable patterns of production and consumption patterns,” thus compelling a global agenda to forge a new model of urbanization “that integrates all facets of sustainable development, to promote equity, welfare and shared prosperity in an urbanizing world development.”
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CASE STUDY 2: BULLET TRAINS                    Another glamour project of the present government is the introduction of Bullet Trains in India. Again, on the face of it, it appears unobjectionable. Bullet Trains are symbols of a country’s development, only developed countries have them and the few developing countries that have them, such as China and Turkey, thus have bragging rights and claims to developed country status. What is wrong if India also has these ultra-modern, prestigious trains and thereby provide the travelling public a world-class travel experience which will also save huge amounts of time for passengers, especially business people, thus giving a boost to productivity and the economy as a whole.
However, a closer examination shows that it involves enormous expenditure, will serve only a tiny proportion of rail passengers and, to boot, will have economically non-viable high fares, almost certainly calling for subsidies for a better-off class of passengers. And this will be at the cost of better amenities and services for the overwhelming bulk of ordinary lower-income and middle-class rail passengers, who will continue to be provided slow and poor services on ageing infrastructure and overcrowded railway lines, even while the government never gets tired of bemoaning a lack of funds for improving infrastructure and the subsidies being extended to this class of passengers.
Once again, a lopsided developmental model following the neo-liberal paradigm is being put forward which benefits a very small section, less than 10%, of those at the top of the pyramid while ignoring the interests of over 90% of the people.
            Let us examine the Bullet Trains programme more closely, in the light of well-documented international experience.

Proposed High Speed Rail Projects in India                       A favourite idea of Prime Minister Narendra Modi, also highlighted in the BJP Manifesto, is to introduce High Speed Rail (HSR) in India, more popularly known as “Bullet Trains” after the original name (dangan resha) of the world’s first HSR service, the Japanese Shinkansen.
The longer-term plan of the present government is not just one or two small stretches as has been contemplated off and on over the years, but to build HSR corridors over a vast 6000km long “diamond quadrilateral” going around the country, somewhat like the “golden quadrilateral” of highways initiated by the Vajpayee-led NDA government in the late nineties. This would be a huge and dramatic infrastructure project that would loudly project India’s national pride and announce the country’s march towards the front ranks of advanced economies. In the shorter term, a pilot project in the Mumbai-Ahmedabad sector has been approved and is at an advanced stage of planning, while a second, longer Delhi-Varanasi corridor linking the national capital to the Prime Minister’s parliamentary constituency is slated to be taken up next, with a possible extension up to Kolkata.
            Many transportation experts, financial institutions, sections of the financial press and even renowned HSR engineering companies have expressed their scepticism about these projects based on assessments of costs, ridership, possible ticket prices, viability and societal benefits.
            First we should be clear about the technical definition of Bullet Trains or High Speed Rail (HSR). Although HSR is defined in multiple ways in different countries, the most widely accepted term defines HSR as embracing three specific aspects namely Speed (maximum speed of at least 250 kmph, special track and special operating conditions especially locomotives and carriages designed integrally with infrastructure for complete compatibility, safety and high-quality performance.
            In India, therefore, HSR would involve completely new tracks and related infrastructure including stations, protective structures on both sides of the new tracks to prevent human or animal intrusions, new locomotives and carriages, and new operational systems. A “diamond quadrilateral” of new HSR track would involve huge quantity of land acquisition, massive investments, and would necessitate high frequency of trains, high ridership and high tariffs for ensuring financial viability. Precisely because these conditions are very difficult to meet, many countries including developed nations have not been able to afford or set up High Speed Rail.
            If India is adopting HSR because developed countries have it, the international experience itself provides enough evidence as to why HSR is a bad choice for India, and will always be a luxury project serving the rich that India can ill afford.

International experience       The best-known HSR networks, and most cited as examples for other countries to follow, are the pioneering Japanese shinkansen, the well-established European national and transnational networks, and recently the Chinese HSR which has dramatically expanded to cover almost 20,000km over a decade and a half!
            Japan’s bullet train service  was introduced in the densely populated industrial and employment corridor between Tokyo and Osaka where more than 45 million people lived. The distance of 515km is today covered in less than 3 hours with just 2 stops and a top speed of 320 kmph. The service runs more than 13 trains per hour with 16 bogies, a higher passenger load and frequency than anywhere else in the world. The Tokyo-Osaka line alone carries around 150 million passengers per year, and is eminently suitable for Japan’s densely populated, high-income industrialized society with most population centres along thin strips.    
            Experience in Europe and elsewhere have broadly borne out these basic characteristics of viability, namely medium distances, high-density business routes, fares competitive with air fares, relatively high spending capacity, and high frequency services.
The French TGV (for grand vitesse or high speed) was started in the Paris-Lyon stretch, again one of the most crowded intercity lines in France. The 415 km route is uncomfortably long for road travel and too short for affordable air travel. The route has relatively low running costs due to its reliance mainly on nuclear power, as was the case in Japan till the Fukushima disaster. The French service, like most HSR services worldwide, has been heavily subsidized in one way or another, with passengers especially initially lured by promotional tariffs equivalent to normal trains.
Not all countries would or can adopt such a course. The UK’s diesel-electric HSR has remained confined to tiny stretches, since privatization even of the conventional rail network has pushed fares high and passenger load factors to new lows.
            Spain’s HSR network, slated to be the largest in Europe by 2030, is based on the idea that 90 percent of the country’s population would be living within 50km of an HSR station. The country’s current economic problems, high unemployment and falling incomes are, however, holding the programme back. In South Korea, with both highways and conventional railway lines showing serious congestion in the 1970s, HSR services were launched in 2004 on the busy and densely populated Seoul-Busan corridor between the country’s two largest cities representing over 75 percent of the population and around 70 percent of both freight and passenger traffic.
            The US started a single route HSR service early, along with the UK, but further progress has stalled since then in a country dominated by road and air travel, and with public investment in infrastructure declining sharply over the past several decades due to neo-liberal policies. Currently, a huge debate is underway on the desirability of HSR services in two high population-density, high-employment corridors of Los Angeles-San Francisco and the Philadelphia-Boston-New York-Washington DC corridor with several stops and offshoots on the way. If these two economic clusters were countries, they would each rank in the top 10 nations of the world! The California proposal won public approval in 2008 with 52% votes but with serious opposition from conservatives opposed to the large estimated public expenditure of USD 58 billion (Rs.360,000 crores).
            Of course, all these norms appear to collapse in the case of China which seems to defy most generalized developmental or economic assumptions. China’s first operational line opened in 2003, but poor performance led China to change direction and import technologies from France, Germany and Japan with transfer of technology agreements. At an astonishing pace, by 2011 China had the world’s longest HSR network covering around 8,400km and beating Japan’s record passenger load!
But standard seats on the 2,200km route from Beijing to Shenzhen in the dynamic south-eastern coastal export and manufacturing zone cost around US$ 144 (Rs.8,500), close to air fares, and business class seats are about 3 times more! Fares have had to be reduced many times, even to below cost prices, to meet purchasing power of the people. Still, working class migrants going on seasonal visits to their home towns apparently prefer cheaper ordinary trains even if they take much longer.
China’s HSR has come at an extremely high cost of approximately US$ 20 billion (Rs.1,14,700 crores) for a 1,000km route. China’s Railways are reported to be struggling with a US$ 318 billion debt (Rs.18,80,134 crores) and an annual loss of around US$ 1.46 billion. No other country, certainly not India, has such deep pockets!

Re-think Indian HSR                        According to the feasibility reports prepared by international consultants, HSR in India is expected to cost around Rs.250 crore per km. The roughly 415km Mumbai-Ahmedabad corridor is expected to cost around Rs.86,000 crore, so we can just imagine what the “diamond quadrilateral” project connecting the 4 major metros would cost.
More importantly, passenger tariffs are expected to be around Rs.8 per km or Rs.3200 for this short Mumbai-Ahmedabad and services should cover many trains running every hour to be financially viable. With even air fares of under Rs.2000 in this sector, these numbers clearly do not suggest viability. Most probably, therefore, fares will be subsidized under the guise of “initial promotional offers” or “viability gap funding” (VGF).
Such over-ambition in favour of some vanity projects designed to show-off advanced projects although only benefiting elite sections, like showing off 5-star hotels, have come crashing in other developing countries too. Argentina embarked on a bold HSR venture in 2006 linking its three largest cities Buenos Aires, Rosario and Cordoba over a 720km line. In 2008, President Kirchner proclaimed that the country would soon be known for “development and modernity.”  Fortunately for the country, the project was shelved before it could swallow up much-needed development funds. Argentina has now taken up a revised Chinese-funded project for a major upgrade and renovation of the national rail network, without bullet trains, but with “high-performance” trains with average speeds of around 160 kmph. The project will be far less expensive and will impact the entire rail network instead of only a few segments.
            India would do well to think along similar lines. India is already experimenting with medium-speed trains running at 200 kmph maximum speeds on existing tracks. However, with current tracks getting saturated with bumper-to-bumper traffic along trunk routes, India could also think of a “quadrilateral” of new parallel tracks along the routes connecting the major metros, which could serve high-tariff premium services which existing tracks would be de-congested and serve the vast majority of passengers.
All this comes at a time when emphasis is being placed on making rail passenger services viable and self-supporting, with major restructuring being planned for the Railways including unbundling, privatization, and independent regulators fixing no doubt higher fares.  90% of railway passengers travel on 2nd Class Sleeper or lower classes and deserve good quality services for long distance journeys. There are already huge noises being made that the financial health of the Railways is suffering due to subsidies for this class of passengers. Clear signals are being sent out that rail fares will be raised, and a beginning has already been made with so-called “surge prices” for some premium trains. Huge popular pressure needs to be mounted to ensure that lower-income groups, the rural masses and the salaried middle-classes are not burdened by a spiralling rise in prices for rail services in the days to come.
In this scenario, non-viable and elite-oriented Bullet trains which will inevitably call for subsidies of one kind or another, clearly do not find a place and should be withdrawn.   
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CASE STUDY 3: REGIONAL AIRPORTS AND AIR SERVICES                 The last of the three Case Studies we are looking at relate to the new civil aviation policy that calls for government-supported promotion of new regional airports and subsidized regional air services.  Another example of elite-oriented “development,” with public expenditure and subsidies to boot, whereas in direct contrast basic necessities of infrastructure and essential services such as health and education required by the common people are being denied or withdrawn by the government in the name of shortage of funds or austerity.
            Many people may ask: why are we discussing something as remote from the lives of common people as regional airports and air services? Surely, there must be more important things to discuss, which touch most of our lives? Even Urbanization and Rail Services impact on the lives of the common citizen and discussions of Smart Cities and Bullet Trains are therefore understandable. But why discuss obviously elitist infrastructure like airports? The answer is that this precisely shows that the model of “development” being followed by this government is pro-elite rather than pro-people.

New Civil Aviation Policy                 The recently announced National Civil Aviation Policy (NCAP), much touted for being the first ever policy framed for this sector, is another such pro-rich policy.
Two aspects in the NAPC stand out and are discussed here. First, an explicit commitment to invest State effort and public funds, including subsidies, on expanding the civil aviation customer base and related infrastructure, with the perspective that this will have a multiplier effect on the economy and will benefit the common man. Second, the idea that a set of fiscal, procedural and regulatory incentives will open the floodgates of private sector investment especially FDI into sub-sectors that are not doing well, even though the real reason behind the sluggishness is that, in the face of persistent private sector reluctance and lack of capacity, the State has been and continues to be unwilling to directly apply itself to the task. Two contradictory impulses are at work behind these policy directions, both based on fundamental misconceptions, and neither of which will yield the desired results. 

Regional Connectivity Scheme                     The big argument in NCAP is that civil aviation has a multiplier effect on the economy, generating 3.25 times economic growth per unit of investment, and over 6 times the number of jobs compared to average GDP growth, that too especially for “semi-skilled and un-skilled workers” if NCAP is to be believed, presumably such as porters, loaders and taxi-drivers. It further argues that, if the estimated 300 million strong middle-class buys just 1 air ticket a year, this would mean a more than 4-fold increase! The Policy therefore seeks to “take to take flying to the masses by making it affordable and convenient… especially on regional routes” which are currently under-served. This is pure myth and serves only to mislead the public that this pro-rich expenditure is for the benefit of the common man who, of course, does not travel by air. NCAP argues that this potential calls for a massive and rapid expansion in air passenger and cargo traffic, which in turn “will require concessions by the Central and State Governments and Airport Operators.”
            Through a new Regional Connectivity Scheme (RCS), the Policy seeks to open up air connectivity to existing non-functional or new airports in small towns and cities on hitherto un-served or under-served regional routes.  The Ministry of Civil Aviation (MoCA) would provide subsidy or Viability Gap Funding (VGF) for a “significant part of the capacity,” (some reports say this could be around 50 percent) of such routes of around 500-600km distance or 1 hour flight. Fares would be capped at Rs.2500 per seat, and a host of other concessions and incentives would be offered apart from fare subsidies.
            Currently, commercial operations are underway in 75 out of a total of 450 airstrips or airports in the country, some of which are being used for the odd charters, flying clubs or other purposes. RCS seeks to revive and upgrade selected airstrips/ airports on the basis of demand by airlines, with MoCA pledging to meet up to 80 percent of the estimated Rs.50-100 crore cost with State Governments meeting the balance 20 percent, the ratio being 90:10 in case of the North-East, “without insisting on financial viability” (emphasis added). State Governments will be required to provide all necessary land free, levy only 1 percent VAT on aviation fuel, reduce excise duties etc etc.
            The subsidy would come from a yet-to-be-specified levy on all air passengers travelling on trunk routes.
            There are many issues related to whether this scheme will work at all, as discussed below. But the bottom line is that the Government will pay for upgrading new airports, and will subsidize the airlines and passengers by contributing to around half the passengers’ fares and capping them. Corporate circles are overjoyed, airline shares have shot up and the pink press is overwhelmingly congratulatory. That is paradoxical indeed, considering that the corporate sector and pro-liberalization commentators in general have always cried hoarse against subsidies and government “hand-outs,” especially when it comes to the masses, for instance the 90 percent of railway passengers who travel by second-sleeper or lower classes cross-subsidy for whom has long been begrudged as a drag on profitability and the economy. But subsidies for the rich and for private airlines are no problem, and viability of airports is of no concern! 

Not workable                         However, despite the fond hopes of a State-led and State-subsidized expansion of air passenger traffic, the idea itself will simply not work, ironically because of contemporary market realities.
            Of the 75 airports currently in operation, several are already non-viable, have very slim passenger traffic or aircraft movement, and really have little to justify their continued functioning. For example, the once prestigious Mysore airport in Karnataka’s former capital and second city, today has no flights. The public sector Indian Airlines heroically kept up heavily loss-making flights, dwindling to a single flight a week, to Mysore which the Airports Authority of India (AAI) ran at a loss for several years. Vijay Mallya’s Kingfisher too ran some flights to Mysore out of hubris. All to no avail, and Mysore Airport is today shut. So too is the airport at Shimla. Not enough demand, with many alternative modes of travel available, even for the well-heeled passenger. Only state-owned Air India today flies to Kullu a few days a week with an astonishingly high fare of Rs.9,500 for a flight of just over one hour! Can this be subsidized to Rs.2500? Will any subsidy revive Mysore or Shimla airports?
Back in 1994, under so-called Route Dispersal Guidelines (RDG), the pre-merger state-owned monopoly carrier Indian Airlines was ordered to run services on what were then loss-making routes to the North-East, the Islands, J&K and some Tier-II and Tier-III cities. In many cases, these locations were remote, with virtually no other connectivity to the mainland or were considered to be of tourist or strategic importance such as Jaipur, Agra or Bagdogra. These services were cross-subsidized by 12 trunk routes connecting the metros and major cities, a subject of much criticism in the LPG era. Today, many of these routes have vindicated the decision to cross-subsidize them, and have multiple daily flights including by private airlines with no need for subsidy, major airports in the North-East having over 2,000 daily passenger movements. But will the same apply to airports other than these?
            Of the current 75 operational airports, around 25 even today cater to less than 250 passenger movements (in-coming and out-going together) per day, or roughly 3-4 aircraft movements daily!  And this includes large or prominent locations such as Khajuraho, Allahabad, Gorakhpur, Gwalior, Agra and Kanpur. Fact of the matter is that the demand is limited, other convenient and affordable means of transport are available, and subsidies are either not needed or will make no sense.  
            It is highly doubtful if a credible list of locations could be drawn up that are so remote or so strategically located that they need or can justify the Regional Connectivity Scheme drawn up under the NCAP? Or is this just wishful thinking, or will they be just vanity projects favoured by Chief Ministers or local MPs or other VIPs? Unlike the RDGs of yore, there is unlikely to be sound justification for any significant list of deserving airports or routes. And even if subsidy were to be given, they would be very unlikely to justify themselves a few years down the line.
            So here is a case of the State going out of its way to subsidize transport services for the better-off, going against the prevailing market-governed wisdom, with little justification in terms of objective criteria and fewer rewards even in the long run.




Education today:

Education today:  
moving towards commercialization and saffronization

Since the early periods of human society, education has been a tool to set norms and values according to societal demands. At first it was learning to hunt, then to rule the land, and now to be able to participate in a democracy   Education is not just a process aiming to achieve a single concrete goal, but a transformative process for constructing equitable and sustainable social development. Education should promote nation building, upholding constitutional values of secularism and non-discrimination between different religions, languages and ethnicities that form part of Indian democracy.
Education is therefore a process that is fundamentally societal in the broadest sense of the term. As experts have said, “within the highly complex world of human activity in the given social environment, the child enters into an infinite number of relationships, each of which constantly develops, interweaves with other relationships and is compounded by the child's own physical and moral growth."
However, archaeological, documentary and other historical evidence tells us that education in earlier centuries was very elitist and biased in favour of upper echelons of society especially so-called higher castes. Teachers belonged only to some sections or castes, and students from some sections were privileged enough to receive any form of education. Contemporary education is, or should be, in principle accessible to all sections of society so that society as a whole, rather than just a small elite section, can benefit. Rather than advancing this goal, and striving to overcome the many barriers to widening the social base of education as will be discussed in this booklet, the New Education Policy recommendations of the TSR Subramanian Committee as released by the present government seeks to put the clock back, hailing Vedic Education and the Guru-Shishya Parampara as an example of “knowledge sharing between the teacher and the student.”  
The British colonial period saw modern public education controlled by the Inspectorate. The Macaulay Commission framed a new educational policy for British India with the objective to “do our best to form a class who may be interpreters between us and the millions whom we govern; a class of persons, Indian in blood and colour, but English in taste, in opinions, in morals, and in intellect. To that class we may leave it to refine the vernacular dialects of the country, to enrich those dialects with terms of science borrowed from the Western nomenclature, and to render them by degrees fit vehicles for conveying knowledge to the great mass of the population.” The freedom struggle and its stalwarts like Gandhi, Tagore, Aurobindo, Ambedkar however threw away the colonial yoke and called for a National Education system.
After Independence, Dr.Radhakrishnan’s University Education Commission (1948-49), National Science Policy (1952), Sri Mudaliar’s Secondary Education Commission (1952-53), Dr. Kothari’s Education Commission (1964-66) which was made into National Policy on Education (1968), the National Commission on Teachers I & II (1983-85) and The National Policy on Education 1986 (revised in 1992) were the major government policies in education. Now the Government is preparing a new National Policy on Education-2016,  thirty years after the last policy.
Despite the many efforts made, the effort for education in India to be inclusive for women, dalits, adivasis and minorities has remained a distant dream.
The earlier Reports and policy documents stressed the role of education as a process of human liberation and all-round social development, dissemination of scientific temper, secularism and democracy and advancement of the knowledge, skills and capabilities of all sections of population. Education was seen as primarily the responsibility of the state, with private institutions playing their role. However, a shift could be seen in the later documents. Under the growing influence of the neo-liberal ideology permeating governance systems in India, the government began to gradually withdraw from its responsibility and private institutions, particularly those with an entrepreneurial disposition, being assigned major responsibilities.
Considerable changes have taken place in the structure and functioning of the education system during the past two decades. However, an examination of the actual performance of these schemes shows that there is much to be desired.

Literacy                        According to government data, literacy rose from 52.2% in 1991 to 64.8% in 2001 and further to 74% in 2011.
The Peoples Science Movement in India, and its specially-created arm the Bharat Gyan Vigyan Samiti, played a seminal role in placing literacy as a paramount agenda of the nation. A huge public mobilization campaign was organized all over the country through a Total Literacy Campaign which resulted in seeding the government’s National Literacy Mission in the 1990s.
The number of illiterates declined in absolute terms by 31 million and the number of literates increased by 218 million. Literacy rate of India in 2011 was 74.04%. The Male literacy rate is 82.14% and Female literacy rate is 65.46% according to the Census. Increase of Literacy rates for women reduced the male-female gap from 21.59% in 2001 to 16.68% in 2011. Yet these figures show that a substantially large number of children are still first generation learners. Gender and regional disparities in literacy continue to remain high.

School Education                  Most people have had an average of only 5.12 years of school education in India. This is well below comparable figures in other emerging economies such as China (8.17 years) and Brazil (7.54 years) and significantly below the average of all developing countries (7.09 years).
Enrolment of children in primary classes has picked up, particularly since the implementation of the Right to Education (RTE) Act, but the drop out rate is still high. Gross and Net Enrolment Ratios continue to fall sharply after Class 8, showing that a number of children drop out after primary education or when they complete 14 years, and presumably thereafter enter the labour market to financially assist their families. The drop out rates is sharper among SCs and STs.
There has been an improvement in the enrolment of girls into primary education, but drop out rates after primary education is still high. This shows that the stress on UEE (Universalization of Elementary Education) has not resulted in establishing education as a continuous process such that all children reach a socially acceptable level of knowledge and practical skills so as to play useful productive roles in society.
Despite the stress on a ‘mission’ approach, various centrally sponsored schemes and substantial intervention by NGOs and private agencies, achievements have been less than expected.
Even though the 1986 Education Policy statement stressed access to education, the bedrock of programmes for realization of Education for All, access is not 100 percent. Further, States that have been backward, still remain backward in terms of access.

Quality Education                 The character of education in India assumes interesting dimensions when we take into account quality rather than quantity alone. The results of the recent National Achievement Surveys of the NCERT (National Council for Educational Research & Training) conducted in 2010 show that learning abilities of children at the primary level leave a lot to be desired.
Results show that about 31.5% of children surveyed scored less than 40% in language, 35.8% failed in mathematics and 35.1% failed in environmental studies or EVS. Even in Kerala, a state with otherwise creditable educational achievements, 39.6% of students scored less than 40% in Mathematics and 29.7% did the same in EVS.  Interestingly, only 2.7% in Mathematics and 2.9% in EVS respectively scored more than 80% (which is about one-sixth of the National average at the same score which itself is poor)! It is clear that when the quality at the foundational levels is average or poor, quality at higher levels is likely to be abysmal.
Data also shows great diversity among different regions and States in India, both in terms of access and quality.
In general, both the Southern and North-Eastern States have performed better, whereas Northern India has lagged behind. This diversity is nothing new, but government policies during the past quarter century has done nothing to change the pattern, which shows that the malady lies deep in the economic and socio-cultural structures in these regions rather than in the education process alone. In fact, the performance of Uttar Pradesh, where only 15% of students scored less than 40% marks overall, in the National Achievement Survey illustrates this point.  Such diverse performances also beings up the question of the overall centralization of curricula, management, and policy directions visible in recent policy  documents, as they tend to ignore such economic and socio-cultural variations in different regions and often tend to underplay regional initiatives in favour of central policies or programmes. Whether such policies have themselves contributed to continuation of disparities needs to be examined.
Unfortunately, this element never finds itself seriously considered either in the educational literature or in the documents of policy makers. Diversity of our national economic and cultural forms finds expression in the use of language, environmental knowledge and even in computation. Other elements of social knowledge have been ignored in the educational system even by NCERT.
It appears that policy makers do not care whether children know the history of their own land, understand their living conditions or know their Government. This means that the great diversity of Indian population can be safely ignored by the policy makers, educational institutions and even teachers and students. From such a position, “quality education” can be enjoyed only by a privileged few termed as “meritorious” students, and even the present set of documents call the real problems of Indian education mere “gaps.”

Vocational Education                       The Central Government had initiated vocational secondary education from 1988, but this programme has never shown appreciable results. In its present form, Skills Education has been conducted since 2009. In order to make the secondary level more inclusive, the idea of vocational education to go along with Socially Useful Productive Work (SUPW) is being given importance these days.
Educational experts have been emphasizing employability as a criterion along with equity and excellence in education, but experience over the past quarter century has not been good. Unfortunately, this experience in vocational education has not been reviewed and research-based policy directions have not been developed. There have been major problems with integrating the vocational stream with the academic stream. In fact the numerous streams of vocational education, technical and polytechnic training and recently introduced skills training have only added to the confusion and lack of purpose of vocational education at this important stage of human life.
Higher education is primarily tasked with creating a cohesive and well-integrated citizenry that will help sustain the values of democracy, secularism and scientific temper in our nation and society. It is not meant to instill a narrow emphasis on physical skills to the detriment of intellectual knowledge. In fact, in the modern high technology environment, physical skills without intellectual advancement will never deliver what is required in different categories of the working population. Just think of information and communications technology, bio-technology, nanotechnology, renewable energy and so on which are at the cutting edge of industries and therefore integral to the advancement that counties want to pursue. Skills in any of these disciplines can be acquired only by combining technical knowledge with physical skills. Therefore, a narrow emphasis on physical skill-training is inimical to the very essence of higher education in a society that is modernizing and looking ahead to the future. The proposed NEP adopts and recommends a narrow interpretation of “skills” and “training” as if these are disconnected from “education” whereas “know-how” and “know why” are equally components for modern vocations.
Emphasis on physical skills and professional competence cannot be at the expense of Critical Learning Skills.

Higher Education                              There are three segments in higher education viz:
     central institutions, which account for 2.6% of the total enrolment
     state institutions which account for 38.5% of enrolment, and
     private institutions that cater to  the remaining about 60% of students

Expansion of higher education during the Eleventh Plan (2007-12) was led by the private sector which now accounts for 58.5% of enrolments.
Numerous reports on higher education have been submitted to the Government in recent times. Of these, the report submitted by the Yashpal Committee of 1993 took cognizance of the varied conditions of educational development and suggested a degree of autonomy in the functioning of Universities and decentralization of power. Regrettably, it was here that the concept of foreign universities starting collaboration with Indian private educational institutions was seeded. The idea was that India has low costs of living which would help attract foreign students to study in this country which could thus earn foreign exchange while bringing in top quality education.
The 12th Plan document therefore contends as follows: “Private sector will be encouraged to establish larger and higher quality institutions in the Twelfth Plan. Currently, for-profit entities are not permitted in higher education and the non-profit or philanthropy-driven institutions are unable scale up enough to bridge the demand-supply gap in higher education. Therefore, the “not-for-profit” status in higher education should, perhaps, be re-examined for pragmatic considerations so as to allow the entry of for-profit institutions in select areas where acute shortages persist”. Clearly, educational institutions would in future work mainly with a profit motive. 
            In order to guard against the apprehension that mediocre educational entrepreneurs will invade the country, the Report recommends that investment be sought from the “best two hundred Universities” (as per various rating agencies in the World). There is no indication regarding what such Universities are going to do in our education system, and how such investment is going to benefit the average student, who admittedly still suffers from lack of quality and access. Inevitably, this will lead to creating a few islands of “premium” education accessible only to those with ability to pay huge sums as fees, and about whose quality or relevance to Indian conditions nobody has any idea. This will further exacerbate the inequalities already prevalent in the Indian educational system as regards both access and quality. This is a completely unacceptable policy, and must be vigorously opposed.
Other reports too have drifted in this direction. The Birla-Ambani Report says Higher Education is not a public good but a private good! The National Knowledge Commission  Report and the recommendations by N.R. Narayanamurthy have treated higher education as a money-spinning enterprise which places knowledge and expertise in the marketplace, and treats students and the feeder community as consumers.
The growing emphasis on so-called self-financing educational institutions, which further means high fees and hence providing access only to the better-off, is very much like the slogan of “user charges” in health  services and public utilities such as water, power and other infrastructure. These are all part of the neo-liberal policy framework wherein the state withdraws from services for the common good, and instead leaves it to corporate bodies guided by market forces, which inevitably pushes these services towards higher-paying sections of the population and exacerbates inequalities in society. This increase of high-fee higher education institutions, aided and abetted by central apex bodies such as the All India Council of Technical Education (AICTE), Indian Medical Council (IMC), National Council of Teacher Education (NCTE) and National Council of Vocational Training (NCVT) have rendered higher education out of reach for students who find it difficult to take loans. Even those middle-class students who do manage to take loans, get tied up for many years in repaying the loans. Such policies have wreaked havoc in developed countries including the UK and USA. In the US, total outstanding student loans have crossed $1300 billion (Rs.90 lakh crores) and students often have loans hanging over them for over 25 years!
The NEP Report has recommended merit-cum-means scholarships covering fees and living expenses for up to 10 lakh needy students, but this is not expected to meet real needs or alter the basic problems outlined above.
Such market-led higher education is also killing the diversity desired in higher education. There is a kind of “academic cloning” now taking place, where the same kinds of courses in disciplines such as engineering, medicine and management were being cloned and taught everywhere in an attempt to capture the cream of the “student market”. In the process, other important forms of knowledge such as basic sciences, social sciences, humanities and languages have lagged behind, because they are not thought of as commercially attractive, where students will not pay high fees and not take large loans for fear of being unable to pay them. Even major Universities are being forced to run or recognize only the former types of “new generation courses.” This trend mirrors similar trends in the US and Europe where the same neo-liberal policies hold sway.
Studies on the academic performance in such courses have demonstrated an absolute decline in quality, indicated by a sharp fall in examination results, in spite of such screening processes such as entrance examinations. In fact, the admissions processes in the numerous self-financing institutions that have sprung up everywhere have become so complicated that entrance examinations do not serve as a screening instrument anymore. This is further complicated by the emergence of numerous ‘coaching malls’ that openly resort to malpractice.
Strategies of “quality assurance” such as accreditation and rating devices have not helped in improving the conditions of higher education. Many colleges and Universities have managed to get high ratings, but only in order to attract more funds, not to improve the teaching-learning process or to ensure academic excellence.
No amount of “corporate social responsibility” or corporate profit recycling can hope to replace the role played by the State in the running of an education system that caters to interests of the Indian population and society as a whole. Corporate funds and “for-profit” institutions by their very nature will move according to the profit motive, not as per the greatest social good.
No wonder moves are under way to make education a tradable commodity and place education among services governed under World Trade Organization (WTO).

New National Education Policy (NEP)       The present Central Government has drafted a new National Education Policy 2016 based on a report submitted by a committee headed by retired bureaucratic T.S.R.Subramanian.  Our understanding and critique of the suggestions made in this Report are briefly presented below, along with reasons for such a critique and alternate viewpoints that would support universal, quality education in India.

Performance & Merit:                        Performance of the student and of schools should be determined not only in terms of learning outcomes based on examination scores. Instead, quality should be assessed, prospectively, by the process through which the child acquired her knowledge and skills, and also the ability to produce new knowledge and, retrospectively, by the way in which she reproduces her knowledge in actually existing social conditions of life and work.   The concept of merit in fact contains hidden biases, for example variations in the social and family background of the student, and in the learning environment at school and at home including the additional assistance available to the student from parents or private tutors. Often “merit” reflects examination performance of the urban elite rather than of the average student especially in rural areas. High quantitative scores in controlled examination conditions based on stereotypical questions and rote learning can also be manufactured by training and coaching prior to actual testing, itself a big business, from small towns to metropolitan cities and “coaching malls” in special service centres like Kota. Thus “merit” as defined in the NEP supports only one kind of learning, rather than the well-rounded accrual of knowledge and life-skills.

Value education:        Value education is addressed as religion and religious morality, rather than the principles and values of secularism, freedom of religion, pluralism and freedom of opinion, democracy and critical thinking as called for in the Constitution, and not a word is said about academic freedom stressed by all educational thinkers. No mention is also made of the fact that in some States such as Gujarat and Rajasthan, Hindu scriptures and mythological epics have been introduced into school curricula and textbooks, and observance of Hindu rituals and quasi-religious performances such as recital of Vande Mataram, performance of Surya Namaskar and Yoga are being made compulsory, even though there are many cross-cultural and non-sectarian prayers, cultural performances, observances, parables and lessons in humanistic ethics and morality that could have been included in school curricula and routines. The effort to impose majority community  

Role of Students’ Unions:      In a country where voting age is 18, where multi-Party democracy prevails, and where participation of citizens in governance and policy-making is norm but a duty or responsibility, active participation of college and university in student union and other such representative bodies is natural and should be welcomed. However, despite the fact that all political parties have links with student bodies on college and university campuses, at the government level and among the bureaucracy there has always been an active dislike for student unions. This is reflected sharply in the TSR Subramanian Committee’s recommendations towards the NEP, as well as in the prevailing Lyngdoh Committee’s rules regulating students’ union functioning, elections etc. This aversion is partly based on the perception that students unions divert students away from their primary academic responsibilities by encouraging them to “engage in politics,” and often mirror party politics even with active engagements of Political Parties including in conduct of elections, and thus bring in various malpractices associated with party politics in India.
              It must be made clear that there is nothing wrong in principle with students “engaging in politics,” if politics is understood in its correct sense of the conceptual underpinnings of governance, policy-making and civil society. All aspects of social, economic, cultural and civic life involve politics which guides the very functioning of nations. In democracies in particular, it would in fact be unnatural if any section of the citizenry, especially adult and enlightened students, did NOT engage politically with all issues including those they study and those they observe and interact with outside their classrooms. Indeed, as we have seen in this booklet, educational policy is a deeply political subject. Party politics is only an organized reflection of politics in general. If students aged 18 and above are expected to understand issues and vote intelligently in national elections, they there can be nothing wrong in their having an active political engagement with issues within their campuses as well.
              The NEP visualizes various administrative measures to “deal with” this problem, On the contrary, all experience show that self-regulation by the student body along with the academic community at large is the best defence against undesirable elements or activities on campuses.
              Recent events in various Universities and Institutions of higher learning in India, such as in JNU, University of Hyderabad, IITs in Chennai and Mumbai, and the Film & TV Institute in Pune only highlight the contrast between the enlightened and vibrant participation of student bodies in the democratic life of the country, and the draconian and bureaucratic measures taken by the political leadership to crush opinions they do not like.

 

India Education Service: The NEP recommendations include the suggestion to form an elite cadre called the Indian Educational Service (IES), similar to the IAS, to administer and over see educational policy. While a prestigious cadre of teachers and educators would indeed serve the cause of education well, it is highly doubtful that an administrative cadre would achieve the desired results.  This is part of a number of administrative measures advocated in the Report, clearly revealing its bureaucratic inclinations and a perception that sees educational institutions as administrative entities with teachers and students at the bottom, governed from above by such an elite cadre, perhaps drawing from the role the Committee sees being played by the IAS “ruling” over the general population!

              In fact, such bureaucratic functions will not serve the very principles of academic freedom and autonomy of higher education institutions that numerous expert committees have recommended and which the government itself professes to agree with.


Centres of Excellence:           The Report has no specific recommendations to improve the functioning of state Universities. Instead, the Report recommends the establishment of new “centres of excellence” that provide quality education and facilitate. This proposal, made earlier too under the UPA government, has not led to either more research or innovation Instead, such centres have caused State Universities to follow their own paths, often leading to loss of direction, faculty members leaving, and the decay or death of many departments.
Innovation is used here as a catch-word for outputs that could be patented and commercialized. Such programmes leading to innovation have long been recommended by various bodies, but no assistance has been forthcoming from the Government especially to State Universities and other Institutions to build an ecosystem necessary for truly encouraging students, researchers and faculty to explore new ideas, question established notions, and engage in critical thinking and problem-solving. Instead of supporting a lower-grade kind of interaction with industry and defining “excellence” accordingly, efforts should be made to stimulate knowledge creation in existing Universities and reward the display of exemplary capabilities, especially of those from downtrodden classes and rural areas.
              A policy that nurtures special “centres of excellence” contradicts the vision of a socially inclusive and democratic system of Higher Education in which all citizens get equal opportunity to access the best quality of education. Such a proposal will promote an unwarranted hierarchy in the quality of education and training in institutions, and freeze exclusivity in students and faculty.

Teacher Quality:        The NEP Report has suggested putting in place a mechanism of assessment of academic performance of teachers including peer review so as to ensure academic accountability of public-funded institutions. The Report also suggests assessment of teacher performance by looking at the examination performance of students. However, an enlightened education system would have a more rounded assessment methodology looking at all aspects of the study environment along with teacher and student performance judged over a period of time. Judging teachers purely by examination performance of students may, in fact, put a premium on the teaching methods of coaching malls as in Kota and reduce teachers to mechanical operators! Teachers are induced to reach their full potential in an environment of democracy, operational freedom and freedom of expression befitting an academic professional. And students would reach their full potential when provided with quality teaching, a challenging learning environment and encouragement to question, apply acquired knowledge to solve problems, and invited to open up the horizons of her curiosity.

 

Pre-school education:             One welcome recommendation is that pre-school education be declared a right, and that cadres of pre-primary teachers be developed. Similarly, pre-primary education also does not require a common curriculum, as indicated by the Report, but a common perspective based on Early Childhood Care and Education (ECCE) for which specific curricula will have to be devised as per concrete local conditions by States.  The common schools will be the mainstream of school education at the secondary level as well, the role Central Board of Secondary Education (CBSE), Indian Council for Secondary Education (ICSE) and other streams will have to be regulated on the basis of a common concept based on the RTE, instead of being  indiscriminately organized as they are today.

On Curricula: Given the diversity of the education system in different States and between different types of schools, it is clear that a centralized curriculum is not feasible. Only curricular guidelines should be worked out at the central level, with the States being asked to develop detailed curricula. For Higher Education, the same task should be entrusted to the Universities as is the practice today.

Regulating Higher Education            The NEP recommends a “comprehensive new legislative framework” for regulating higher education, the underlying principle of which would be to provide financial support and full autonomy to institutions ranked at the top and “to weed out institutions, which are on the lowest rung of the scale.” Autonomy for highly ranked institutions would mean providing incentives “to raise additional resources by starting new programs on cost recovery basis, employment of part-time and contractual staff on market-determined salaries, optimum use of buildings and other assets, and regular increase in fees without Government approval”. This virtual division of higher education institutions into an elite category that would be financially supported and encouraged including through autonomy, and an ordinary category that would be slowly weeded out or in other words closed, would mean a sharp restriction of access to higher education, as discussed under “Centres of Excellence” above and “Accreditation” below.

New approach to Accreditation                     So far, the concept of accreditation and quality evaluation was aimed at deciding eligibility for Government grants, as the NEP 2016 itself records. Now it recommends a reorientation towards assessment of quality and the promotion of competition between institutions for funds. This means needs of institutions w would be ignored and, instead, focus would shift to their ability to raise funds which may be attracted for a number of reasons unrelated to quality of education provided.
              Such accreditation would also work against the effort towards social inclusion. For instance, public-funded colleges and universities are required to function in very different conditions compared to well-funded private or foreign universities. The former admit more students, have typically under-funded infrastructure and under-staffed labs, libraries and offices. Yet, they play an important role towards ensuring a more inclusive environment for both students and faculty, which should be encouraged. The social, cultural and intellectual diversity in these institutions should be utilized to lay firmer foundations for social justice and democracy.
              Accreditation as proposed in the NEP Report will effectively push public institutions towards privatization due to the very criteria of ability to attract funds.  In fact, if Government notes that certain institutions are not well managed, it should take appropriate measures to rectify the situation and improve these Institutions instead of devaluing them and permanently relegating them to some inferior grade.


Right to Education (RTE):               If one accepts the spirit of the RTE act and wants to implement it seriously, then the only possibility that emerges is that the entire education from 6 to 14 is integrated under a framework of common schools, without gradations such as KVs, Navodaya Vidyalayas, various transitional schools to CBSE and other Board examinations and so on. The common school, will strictly work on a neighbourhood principle admit all children without caste, class, gender, religion or region teach children in the mother tongue as the medium.. Furthermore, worldwide the common school has helped society advance and provide quality institutions for all the people.
              Two other suggestions also militate against the spirit of the RTE.
              The NEP Report attempts to make a proviso that all minority schools should admit 15% of students from economically weaker sections which, minority institutions assert, will work against their minority character and dilute it. On the contrary, effort should be to actively assist the endeavour of minority institutions to reform and improve themselves instead of imposing external conditions. 
              The second is to amend the no detention policy, with the policy being limited up to the fifth standard, and after that a suitable form of remedial teaching being adopted for children who lag behind. Such compromises are cumbersome and unwarranted.

Over-centralization and bureaucratization             India has come a long way as regards the organization of its education system. One of the dominant trends has been to gradually centralize the system with the Union Government playing an ever greater in framing the system and regulating it. This trend is further accentuated in the NEP Report which seeks to centralize all ideas and processes, based on the premise that performance of State governments is poor and that only the Centre can deliver. The Constitution provides considerable autonomy to the States in education and this need to be safeguarded.
              If left unchecked, this trend will be a major impediment in the development of local and regional initiatives which are very important in the growth of education in a country of great diversity such as India. This becomes even more important as education is a field that is essentially participatory and democratic, which cannot be carried out without the active participation of the teachers, students and the neighbourhood community. The very dynamics of this process is impeded if the whims and fancies of a group of individuals in the capital are imposed on the States, however brilliant or innovative these individuals may be. In the present context, this also sharply increases the dangers of imposition of a saffron agenda with religious, linguistic and caste-based biases being thrust upon States, regions and communities with very different cultures and backgrounds.  Disturbing trends along these lines are already visible in both school and university education.
              For instance, the emphasis being put on Sanskrit and Vedic–Puranic traditions, with both being associated exclusively with ancient Indian culture to the exclusion of all other cultures and traditions, is a dangerous trend. An understanding of the ancient Indian civilization which consists of many religious and cultural strands, and includes both indigenous and international inputs, are extremely important for cultivating a multi-cultural pluralist national identity and building a humanistic value-system for India’s precious democratic system. Imposition of an idea of India based on unitary conceptions of Indian religion, culture and language, and a false history deliberately constructed to promote such a view point, is not only contrary to the real history of the Indian civilization and nation, but also to the direction in which modern India needs to go. The educational system in India must be protected from such wrong ideas so that the citizens of tomorrow are not brought up on distorted ideas.
The New Education Policy as currently structured does not offer a new vision of the school and university as required for playing a critical role in the development of a modern India.

Hidden agenda in the New Educational Policy?    It is true to say that all educational policies serve certain ideological purposes or, put another way, serve to embody and promote certain developmental ideas of the government of the day. In that sense, one could say that the Education Policy of 1968 sought to build a large-scale school education programme and a higher education system aimed at producing the scientific, technical, managerial and academic needs of India’s then growing state-sector and private industries, visualized as constituting the basis of India’s planned economic growth with the public sector at the commanding heights. The Education Policies of 1986 and 1992 were designed to cater to the demands of an economy being liberalized and globalized, with greater role for private enterprises, market forces and managers suited for this environment. The NEP 2016 is based on a neo-liberal policy frame and an economy clearly operating under the LPG framework which requires an educational system that not only caters to, but is also itself governed by, market forces and a globalized economy.
In the present context, it is visualized that need is for professional and managerial personnel particularly for the burgeoning service sector, as well as skilled and unskilled workers again including the service sector. The corporate sector both Indian and foreign/MNC is constantly complaining about the shortage of skilled workers and professionals in India as required for this kind of economy, and that the products of the existing higher education system are not employable without a huge amount of retraining by user-entities in the absence of a suitably structured education system. Added to this is the demand by Hindutva forces to take advantage of a BJP-majority government to impose that ideology throughout the country utilizing the educational system and cultural institutions.
Experts have argued that the era of globalization of capital brings in its train a process of the destruction of education understood in its broadest sense as a system for promoting broad-based knowledge, critical thinking and innovation in all spheres. In India, the destruction of education occurs from two directions, the commoditization of education, and the “saffronization” of education.
It is significant that almost every document prepared by the present government on education emphasizes the need for privatization, and for “public-private partnership”. Education is thus being converted into a commodity sold by private profit-making institutions and conversion of the educated into products that are socially insensitive and thus open to “saffronization.”
Corporate capital requires “skills” not “knowledge,” the latter being essential for critical engagement of the world. Hence, the world over, there is a neglect of the social sciences and the humanities right from the school curriculum, and an overemphasis on mechanical application of STEM (science, technology, engineering and mathematics) skills.
Serious reservations have also been expressed by educators and intellectuals on the rowing trend of stifling dissent, free thinking and pluralism in Universities across the country. This on-going endeavour by the ruling dispensation is aimed not only at imposing a singular view of Indian history and culture, nationalism and the “idea of India,” but also at crushing all efforts at building and promoting critical thinking, a scientific outlook and pluralism of thought and action, the very foundations of a modern, democratic society.
It is noteworthy that targets include all manner of progressive ideas and concepts promoting social justice. The crushing of discussion for a run by the Ambedkar Study Circle at IIT, Madras, and the series of events at Hyderabad University culminating in the tragic suicide of Rohith Vemula are just a few examples. The students’ resistance movement in Delhi, “occupy UGC”, aimed precisely to protect social justice in higher education and publicly-funded socially useful research which the government was terming “unproductive.”  The prolonged struggle against victimization, saffron intimidation and false allegations of “anti-national” behaviour by students and faculty of the prestigious Jawaharlal Nehru University (JNU) in Delhi is another example of the destructive and pernicious attitudes and actions of the Hindutva forces as well as a tribute to the fighting qualities of the broad democratic movement against the efforts of the present ruling dispensation to crush all criticism and to enforce the neo-liberal system on the educational system.

Role of the People’s Science Movement      PSM has been intervening in Literacy and Education since its inception.  The National Educational policy-2016 is detrimental to our educational system in numerous ways, and to our very democracy itself. PSM should oppose the NEP 2016 and fight for inclusive education with critical thinking and a scientific temper.




रविवार, 9 अक्टूबर 2016

नारी मुक्ति

भूमिका
हमारा भारत सबका भारत अभियान हेतु महिला मुद्दों पर दो पुस्तिकाओं का प्रकाशन किया जा
रहा है. यह इस कड़ी की पहली पुस्तक है जिसमे नारी मुक्ति के ऐतिहासिक परिप्रेक्ष्य और दृ
ष्टिकोण से प्रस्तुत किया गया है. आशा है कि पुस्तिका अभियान के दौरान काम आएगीइसी
उम्मीद में शुभकामानों के साथ
वीना गुप्ता
परिचय
महिलाओं पर हिंसा और उनके साथ भेद भाव तो मानव इतिहास में आदिम काल को छोड़कर लगातार होता आया है. लेकिन 1990 के दशक से स्त्रियों पर बर्बर, जघन्य जानलेवा हमलों में बेतहाशा बढ़ोतरी हुई है. तेजाब फेंकने, बलात्कार, हत्या, अपहरण, दूसरे धर्म या जाति में विवाह के कारण परिवार द्वारा हत्या, पंचायतों के स्त्री विरोधी फरमान, साम्प्रदायिक और जाति आधारित हिंसा में महिलाओं और बच्चियों पर हमले, शादी के नाम पर औरतों का व्यापार, संगठित सेक्स रैकेट, समेत सभी अपराधों में कई गुना बढ़ोतरी हुई है. महिला हिंसा के मामलों मै संख्यात्मक बढ़ोतरी ही नहीं बल्कि हिंसा की विभीषता और बर्बरता में भी वृद्धि हुई है. जब भी कोई महिला हिंसा की बड़ी वारदात होती है चारों और से कानून व्यवस्था पर सवाल उठाने लगते हैं, कड़े कानून बनाने ,चप्पे-चप्पे पर पुलिस तैनात करने के प्रस्ताव आने लगते हैं, महिलाओं की ड्रेस, शिक्षा , घर से अकेले निकलने पर सवाल खड़े होने लगते हैं. महिलाओं को ही हिंसा के लिए जिम्मेदार बताना, या महिलाओं पर बढ़ रही हिंसा को कानून - व्यवस्था से जोड़ना समस्या का अति सरलीकरण है. गंभीर विचार का विषय यह है कि 90 के दशक से, जब से उदारीकरण,निजीकरण,और वैश्वीकरण की आर्थिक नीतियां देश में लागू की गयी है, तभी से गरीबी व् बेरोजगारी बढी है. यही नहीं मानव तस्करी, मानव अंग तस्करी,वैश्यावृत्ति,जुआ घर या केसीनो,और ड्रग्स जैसे समाज विरोधी कारोबार में बहुत वृद्धि हुई है. संगठित क्षेत्र में रोजगार की जगह संविदा, ठेका , और मानदेय आधारित रोजगार, जिसमे ना रोजगार की सुरक्षा है ना ही कोई सामाजिक सुरक्षा ने बहुत बड़ी आबादी को जोखिम में डाल दिया है . इसी अरसे में समाज में जातीय, साम्प्रदायिक और महिला हिंसा में भी बेतहाशा वृद्धि हुई है।महिलाओं पर लगातार बढती हिंसा, घटता लिंग अनुपात हमारी सामजिक-आर्थिक -राजनीतिक ढाँचे में अन्तर्निहित अंतर्विरोधों के साथ-साथ सामंती-पूंजीवादी-साम्राज्यवादी नीतियों के प्रभाव का
परिणाम है.
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स्त्रियों पर बढ़ती हिंसा और स्त्री हिंसा मुक्त समाज की स्थापना की संभावना के वर्तमान हालात का विश्लेषण करने से पहले यह भी जरूरी है कि हम मानव समाज के विकास की पृष्ठ भूमि में परिवार,विवाह, स्त्री - पुरुष सम्बन्ध, इसके इतिहास और महिलाओं की बदलती स्थिति के बारे में संक्षिप्त सा लेकिन गहराई से जायजा लें.
प्रारंभिक समाज में लिंगभेद
आपने मानव समाज के विकास की कहानी जरूर पढी और समझी होगी। में आपकी याद दहानी के लिए एक बार फिर इसे दोहरा रही हूँ. विकास क्रम में जब मानव जीवन अस्तित्व में आया उन दिनों मानव समूह में रहता था, कंद-मूल-फल और शिकार द्वारा जानवरों का मांस ही उसका मुख्य आहार था. पत्थर के हथियार थे और अकेले शिकार करना आसान ना था, इसीलिये मानव समूह में रहता था. यह मानव समाज के विकास का सबसे आरंभिक दौर था, जिसे आदिम काल जाता है. इस वक्त समाज में स्त्री - पुरुष के आधार पर या अन्य किसी भी प्रकार का ऊंच- नीच का किसी भी प्रकार का कोई भेद- भाव ना था. स्त्री-पुरुषों से बना यह कबीला सामूहिक रूप से शिकार करता था और शिकार से प्राप्त भोजन का सामूहिक उपयोग भी करता था. उन दिनों स्त्री पुरुष दोनों मिलकर शिकार करते थे, काम का बंटवारा था भी तो इतना ही कि बीमार व् बूढ़े कंद -मूल-फल इकट्ठे करने चले जाते थे . शिकार की तरह आदिम खेती व् कंद -मूल-फल संग्रह को मान्यता प्राप्त थी और किसी भी काम को छोटा नहीं समझा जाता था. स्त्री को पूरी तरह स्वतंत्रता और समानता प्राप्त थी. सामूहिक यौन संबंधों के कारण पिता की जानकारी संभव ना थी, अतः संतान को माँ के नाम से जाना जाता था. कबीले में उत्तराधिकार का अधिकार भी माँ के रूप में स्त्री को ही प्राप्त था. आज भी देश के बहुत से हिस्सों में आदिवासी समाजों में मातृ प्रधान कबीलों का अस्तित्व है. प्रकृति के साथ संघर्ष करते हुए मानव को नये-नये अनुभव हुए,और उत्पादन के औजारों में भी बदलाव आया. धनुष - वाण और धातु के प्रयोग ने समाज की संरचना बदलने में बड़ी भूमिका निभायी. पशुपालन ने तो समाज में बहुत बड़ा बदलाव ला दिया.पशुपालन अब जीविका का एक अन्य प्रमुख साधन बन गया. धीरेधीरे खेती शुरू हुई और पशुपालन उत्पादन का स्रोत बना. अब
कबीले घुमक्कड़ी के स्थान पर एक ही स्थान पर वास करने लगे. कबीलों के बीच युद्धों में विजयी कबीले हारे हुए कबीले के पशु, शस्त्र और स्त्री-पुरुषों कब्जा कर लेते थे. पशु जीते हुए कबीले की अतिरिक्त संपत्ति में शामिल हो जाते थे,और दास खेती और अन्य उत्पादन के कामों में लग जाते थे. अब ज्यादा अतिरिक्त संपत्ति इकट्ठा होने लगी. अब धातु के बने अस्त्र-शास्त्रों से शिकार भी आसान हुआ और कबीलों के पास अब इतना उत्पादन होने लगा कि उनकी जरूरत पूरी होने के बाद भी बच जाता था. इस अतिरिक्त उत्पादन ने विशालकाय
कबीलों को तोड़ कर कुटुंब या युग्म परिवार को जन्म दिया. कुटुंब के स्त्री पुरुषों के बीच युग्म में यौन सम्बन्ध होने लगे. स्त्री और पुरुष युग्म के बीच ये सम्बन्ध स्थायी और कठोर नहीं थेस्त्री पुरुष एक दूसरे को छोड़कर आसानी से अलग हो सकते थे. सामाजिक उत्पादन में स्त्री - पुरुष का बराबर का योगदान था. इसीलिये स्त्री आर्थिक रूप से सुरक्षित व् सामाजिक रूप से प्रतिष्ठित थी. युग्म विवाह टूटने पर शिकार के हथियार पुरुषों की संपत्ति तो खेती के अन्न और घरेलु चीजों पर स्त्री का अधिकार बना रहता था.
3
उत्पादन में पुरुषों की भूमिका बढ़ने लगी. अतिरिक्त संपत्ति की हिफाजत के लिए स्त्रियों का प्रयोग किया जाने लगा. उत्तराधिकार के नियम स्त्री वंशावली पर आधारित थे, पुरुषों को यह मंजूर ना था. अब उत्तराधिकार के नियम बदले गए, स्त्री के स्थान पर पुरुष को अब मुखिया माना जाने लगा. आगे उत्तराधिकार परिवार की स्त्री के स्थान पर पुरुष को दिया जाने लगापुरुष यह भी सुनिश्चित करना चाहता था कि उत्तराधिकार में संपत्ति उसी के अपने पुत्र को मिले, इसके लिए एकनिष्ठ विवाह शुरू हुए. स्त्री को घर में कैद कर दिया गया. स्त्री अपनी
प्रजनन क्षमता के कारण संतान को जन्म देती है,इसलिए वह स्वयं में एक संसाधन है, इसलिए स्त्री की यौनिकता पर नियंत्रण जरूरी था. पुरुष ने स्त्री के अपने ही पुत्र को संपत्ति का उत्तराधिकारी बनाने के लिए स्त्री को घर में कैद कर दिया. मातृवंशीय परिवार के स्थान पर पितृसत्तात्मक परिवार की स्थापना ने स्त्री को सामजिक श्रम में भागीदारी से वंचित कर दियाबराबरी, न्याय, समानता के मूल्य स्त्री के लिए बेमानी हो गए. सामाजिक श्रम से ही नहीं संपत्ति से भी वंचित होकर स्त्री मात्र एक शरीर, शिशु को जन्म देने वाले संसाधन में बदल गई, जिसका नियंत्रण पूरी तरह पुरुष के हाथ में आ गया, यही पितृसत्ता की शुरुआत थी.

पितृसत्ता का उदय

पितृसत्ता एक ऐसी सामाजिक व्यवस्था है, जिसके अन्तर्गत सत्ता प्राथमिक रूप से पुरुषों के नियंत्रण में रहती है, सामजिक विशेषाधिकारों, नैतिकता, संस्कृति, राजनीती में आर्थिक क्षेत्रों में वर्चस्व पुरुष का ही होता है. परिवार के अंदर परिवार का वरिष्ठतम पुरुष सदस्य मुखिया होता है और बच्चों, महिलाओं समेत सभी पर नियंत्रण करता है। विभिन्न समाजों, धर्मों,संस्कृतियों,समुदायों में और इतिहास के भिन्न- भिन्न कालों में पितृसत्ता का रूप बदलता रहा हैपरंतु हर जगह और हर काल में इसके प्रमुख गुण हैं-राजसत्ता में महिलाओं की नगण्य या प्रतीकात्मक भागीदारी, स्त्रियों का मुख्य व् प्राथमिक कार्य घर की देखभाल और बच्चों का पालन-पोषण,घर के अंदर और घर के बाहर दोनों जगह समाज के अन्य तबकों के मुकाबले
महिलाएं हिंसा की शिकार ज्यादा, स्त्रियों को सामान काम का समान वेतन या मजदूरी नहीं ,मीडिया में महिलाओं की विकृत व् नकारात्मक छवि का प्रस्तुतीकरण, लिंग- भेद, व् स्त्री की यौनिकता का नकारात्मक प्रस्तुतीकरण, सांस्कृतिक व्यवहार, प्रथाओं,धार्मिक परम्पराओं में महिला विरोधी या महिलाओं की समानता,व् स्वतंत्रता विरोधी धारणाओं की बहुलता आदिपितृसत्ता ने स्त्रियों को सामाजिक उत्पादन,संपत्ति में अधिकार, और सामजिक प्रतिष्ठा से वंचित कर दिया था. अब शासक वर्ग के सामने चुनौती थी कि स्त्रियाँ अपनी इस हार को और पितृसत्ता की आधीनता को आसानी से स्वीकार कर लें. अतः पितृसत्ता को स्थापित करने के लिए परम्परा, संस्कार, नैतिकता, कर्तव्य, लोकाचार, धर्म संस्कृति के नाम पर वातावरण निर्मित किया गया, जिसमे महिलाओं को पुरुष के आधीन रहना ही था. लेखकों, कवियों, चित्रकारों, नाटककारों, धार्मिक संस्थाओं, धर्मगुरुओं,राजनीतिक नेताओं सभी ने मिलकर इस बातावरण को तैयार करने में मदद की. यहीं से जेंडर विभेद शुरू हुआ और पुरुषत्व और स्त्रीत्व की
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अवधारणा को गढ़ा गया. पितृसत्ता के मूल्यों को स्थापित करने के लिए आदर्श पुरुष और आदर्श स्त्री की एक काल्पनिक छवि गढ़ी गयी, जिसमे दोनों के लिए अलग अलग मापदंड तै किये गये. स्त्रियों के लिए आत्म- निग्रह,त्याग, सतीत्व,दया, सेवा, कर्तव्य,जैसे गुणों का महिमामंडन किया गया. धर्म,संस्कृति,परम्पराओं के नाम पर स्त्री विरोधी मान्यताओं को इस तरह प्रचारित किया गया कि स्त्री को अपनी शत्रु परिस्थितियों के साथ अनुकूलन करना पड़ा. नैतिकता का दोहरा मापदंड सामने था-स्त्री को तलाक का हक ना था और पुरुष कई शादियां कर सकता था, पुरुष के विवाहेतर सम्बन्ध भी स्वीकार्य थे जबकि विधवा, यहाँ तक कि ७-८ साल की
बाल विधवा का पुनर्विवाह निषेध था, उसका सांसारिक सुखों को त्यागकर वंचित जीवन बिताना था. लेकिन पति पत्नी के मरते ही दूसरा विवाह कर सकता था. सती - साध्वी स्त्री का ऐसा पाखण्ड रचा कि जो स्त्री इसमें जरा भी फिट ना थी, उसे ष्वैश्या ष् ष्बदचलन ष् जैसे विशेषणों से नवाजा गया. सती साध्वी स्त्री की पहचान का ऐसा आदर्श सामने रखकर, कि दूसरे पुरुष की परछाई भी उसपर ना पड़े, स्त्री को घर के अंदर भी परदे में कैद कर दिया. यह कैद मात्र पुरुषों से दूर रखने,या स्त्री की हिफाजत के लिए नहीं थी, बल्कि यह तो स्त्री को
सामाजिक,राजनीतिकऔर आर्थिक क्षेत्र में चल रही प्रक्रियाओं, घटनाओं से दूर रखना था. घर में पति की मृत्यु होने पर स्त्री को ना कारोबार के बारे में पता होता था, यहाँ तक की उन्हें यह भी नहीं पता होता था की उनके परिवार के पास कितनी संपत्ति या जमीन है. ये सब बातें पुरुषों को ही पता थीं, अतःपिता की मृत्यु के वक्त यदि पुत्र काम आयु का हुआ तो घर के पुरुष देखभाल करते थे. इसीलिये विधवा होने से बड़ा अभिशाप कोई ना थास्त्री को घर में सीमित करने के लिये आभूषण,साज- श्रृंगार, महंगे वस्त्र को उसकी जरूरत बताकर प्रचारित किया गया. इन्ही सब चीजों ने स्त्री को भी घर की सजावट के सामान में बदल दिया. इन चीजों के चयन का भी अधिकार स्त्री को नहीं था. उसे तो आभूषण, साज- श्रृंगार, और वस्त्र भी अपने परिवार की आर्थिक स्थिति को प्रदर्शित करने के लिए पहनने थेवह चाहे भी तो सादगी से नहीं रह सकती थी. स्त्री की भूमिका बच्चे पैदा करने, उन्हें पालने और एक शोपीस में सीमित हो गयी जिसके विचारों,सोच,और नजरिये का कोई महत्व ना था.
धर्म ने पुनर्जन्म और भाग्य की अवधारणाएं लाकर स्त्री की पराधीनता को स्थाई बनाने की दिशा में और कदम बढ़ाया . विवाह एक संजोग है, अब जो भी हो निभाना तो पड़ेगा ही , ये बाते अक्सर स्त्रियों को समझायी जाती हैं. दुखद पक्ष तो यह है कि स्त्री ने अपनी पराधीनता को स्वीकार कर लिया बल्कि इसमें गौरव और आनंद का भी अनुभव करने लगी. यही से लिंग भेद यानी जेंडर भेद शुरू हुआ , स्त्रीत्व और पुरुषत्व की अवधारणा ने स्त्री और पुरुष को दो ऐसे व्यक्तित्व में बाँट दिया गया, जिन्होंने दोनों के बीच के प्राकृतिक सम्बन्ध को असंभव बना दिया, जिसका खामियाजा स्त्रियों को ही नहीं पुरुषों को भी भुगतना पड़ापितृसत्ता शासक वर्ग विचारधारा थी जिसे उन्होंने शासितों पर थोपा, और कुछ हद तक उत्पीड़ितों ने भी शासकों के विचारो को श्रेष्ठतर मान कर मानकर बिना किसी विश्लेषण के आँख मूंद कर इन मूल्यों का अनुकरण किया. शासक वर्ग पितृसत्ता को सामजिक नियंत्रण के एक औजार के रूप में प्रयोग करता है . इसलिए पितृसत्ता के पूंजीवादी ,साम्राज्यवादी,
जातिवादी , साम्प्रदायिक ताकतों के साथ अंतर्संबंधों की जटिलता को भी समझना होगा.
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लिंग भेद जेंडर विभेद
 सेक्स एक जैविक पहचान है जो शिशु के लिंग के बारे में बताता है,और जेंडर वे गुण धर्म हैं जो समाज स्त्री व् पुरुष पर आरोपित करता है. अंग्रेजी में ये दोनों शब्द अलग-अलग संदर्भो में प्रयोग किये जाते हैं. यहाँ हमने सेक्स के लिए लिंग और जेंडर के लिए लिंगभेद शब्दों प्रयोग किया है. लिंग या सेक्स के द्वारा शिशु के नर, मादा, या उभयलिंगी होने व् उसके शरीर की विशेषताओं के बारे में जानकारी मिलती है. जेंडर या लिंग भेद जन्म के तुरंत बाद शिशु के साथ सामजिक,आर्थिक और राजनीतिक व्यबहार में बदलाव को दर्शाता है. पितृसत्ता
और शासक वर्ग द्वारा प्रत्येक लिंग के लिए निर्धारित की गयी भूमिकाओं और इन भूमिकाओं के अनुसार गढी गयी छवियों में शिशु को ढालने लिए समाज कमर कस कर तैयार हो जाता हैशिशु के विकास में आर्थिक संसाधन भी उसके लिंग के अनुसार खर्च किये जाते हैं,राजसत्ता भी ऐसी नीतियां बनाती है जो लिंग के आधार पर भेदभाव की मानसिकता को प्रदर्शित करता है लिंग या सेक्स एक प्राकृतिक चीज है जबकि लिंग भेद या जेंडर सामाजिक प्रक्रियाओं की देन, स्त्रीत्व और पुरुषत्व की अवधारणा के रूप में सामने आती ह ैलिंग भेद की शुरुआत दास समाज में ही शुरू हो गयी थी. भारत में दास प्रथा ज्यादा लंबे समय तक नहीं रही क्योंकि मनुस्मृति ने समाज का जो निर्मम विभेदीकरण किया, उसने सामंती समाज में भी और पूंजीवादी समाज में भी प्रतिक्रियावादी ताकतों के साथ गठजोड़ करके अपने अस्तित्व को मजबूती से बनाये रखा है.

शिशु से स्त्री व् पुरुष बनाने तक का सफर

शिशु के गर्भ में आते ही उसके लिंग के अनुमान को लेकर घर में उत्सुकता भरी हलचल शुरू जाती है. बहुत से पुरुष बेटा होने को अपने पुरुषत्व की जीत के तौर पर देखते हैं. शायद उन्हें पता ही नहीं कि लिंग निर्धारण में पुरुष की ही भूमिका है, स्त्री की नहीं. घर की प्रौढ़ और बूढ़ी औरतें गर्भवती से पूछेंगी कि उसे कैसा महसूस हो रहा है , और लक्षण पूछ कर अनुमान लगाएंगी कि बेटा होगा या बेटी. दाई, नर्स, जान पहचान वाले, रिश्तेदार,मोहल्लेदार, पड़ोसी सभी अनुमान लगाएंगे और कई तो दावा भी कर देंगे कि बेटा होगा. यही नहीं बेटा
होने पर कौन क्या उपहार लेगा ये भी सब जता देते है. बेटी होने का कोई दावा नहीं करता, यदि अनुमान हुआ भी कि बेटी होगी तो चुप रह जाते हैं, कोई बोलता नही है. यदि गर्भवती के पहले से बेटी है, तो पहचान वाले तो छोड़िये अस्पताल में घूम रहे अजनबी भी बेटा होने की दुआ करेंगे। कैसे तैयार होती है यह मानसिकता जो बेटी की पैदाइश को भाग्य का लिखा मानकर स्वीकार करती है, और बेटे की पैदाइश को ईश्वर का तोहफा.
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यदि परिवार को बेटा होने की उम्मीद है तो गर्भवती की खिलाई-पिलाई पर ध्यान दिया जाएगा, डॉक्टर को
दिखाया जाएगा और थोड़ा बहुत आराम का भी ख्याल रखा जाएगा. यदि पहले से एक या दो बेटियां है तो गर्भवती की देखभाल, पोषण, और चेक अप में अनियमितता रहती है. इस पुरे बातावरण में सबसे ज्यादा तनाव में गर्भवती रहती है, भविष्य की अनिश्चितता और चिंता उसे हर वक्त घेरे रहती है . शिशु के जन्म लेने पर उसके लिंग के अनुसार , अर्थात वह नर है, मादा है, या उभयलिंगी (ट्रांसजेंडर ) है, ही सामाजिक व्यवहार किया जाता है. यदि बेटा हुआ है तो जोर शोर से घोषणा होगी, मिठाई बांटी जाएगी, नाना के घर से भी उपहार आएंगे, अपने घर से भी उपहार बांटे जाएंगे, मेहमान आएंगे दावते होंगी,बहुत सी ऐसी रस्मे निभाई जाएंगी जो बेटी के होने में नहीं निभाई जातीं. समाज भी खुशी और हक से दावत और मिठाई मांगेगा. बच्चे की माँ की भी कद्र बढ़ जाएगी. बेटी के होने पर कोई खास चहल-पहल नहीं दिखाई देगी, वह भी अगर दूसरी संतान भी बेटी है तो मातमपुर्सी का माहौल दिखाई देगा. हमारे समाज की यह बहुत बड़ी विडम्बना है कि हम जीवन के यथार्थ, उसकी सच्चाई को देखना ही नहीं चाहते, बल्कि हम जो सोचते है वही देखना चाहते है. जीवन के प्रति यही अवैज्ञानिकता हमारे कष्टों और दुखों का सबसे बड़ा कारण है. यदि शिशु उभयलिंगी ट्रांसजेंडर हुआ तो परिवार के दुखों का पार नहीं, किसी को कानों खबर ना होगी , रातों रात बच्चे को घर से दूर ट्रांसजेंडर
समुदाय में भेज देंगे, और फिर कभी उस तरफ पलट कर भी नहीं देखेंगे. लिंगभेद की मानसिकता ने हमारे समाज को किस कदर क्रूर, अमानवीय,डरपोक और कठोर बना दिया है कि अपने ही रक्त बीज से जन्मी संतान की जान लेने, या उसे अनजानी जगह पर छोड़ने पर भी हमारी संवेदनाओं, भावनाओं और विचारों में हलचल तक नहीं होती. कहाँ जाता है उसवक्त माँ बनाने का गौरव और पिता बनने का सुख दुनिया की सबसे बड़ी खुशी है , क्या ये भावनाएं ट्रांसजेंडर बच्चों के लिए नहीं हो सकती. इस प्राकृतिक कारण में उन बच्चों का क्या दोष,और माता पिता का भी क्या दोष है?
एक और ओर भेद-भाव जो हमारे समाज में बहुत गहराई से व्याप्त है, और इस बुराई के दुष्प्रभावों पर पर्याप्त फोकस नहीं दिया गया है, वह है त्वचा का रंग, और शारीरिक बनावट से जुडी पूर्वधारणाएं. समाज में गोरे रंग के प्रति एक वहशियाना जूनून है. लड़के का रंग यदि गहरा है तो सोचते हैं की गोरी दुल्हन ले आएंगे, वहीँ अगर लड़की का रंग गहरा है तो पूरा परिवार चिंता में पड़ जाता है कि दहेज की मात्रा बढ़ जाएगी . १५ दिन की बच्ची के रंग, उसके नयन नक्श पर हर व्यक्ति आसानी से बिना यह सोचे कि उसके विकास, या व्यक्तित्व पर क्या प्रभाव पड़ेगा अपनी टिप्पड़ी कर जाता है. दरअसल गोरा रंग, ऊंचा माथा, बड़ी आँखे, ऊंची नाक, पतले होंठ की शारीरिक सुन्दरता की अवधारणा आर्यों का स्थानीय निवासियों को कमतर बताने और अपना प्रभुत्व स्थापित करने का शासक वर्ग द्वारा किया गया आपराधिक षड्यंत्र है. सौन्दर्य के प्रतिमान को सुद्रढ़ करने में भारत के शासक वर्ग और यूरोपियन साम्राज्यवादियों के विचार, मिल गए. इस मिलन को बाजारवाद ने उपरोक्त प्रतिमानों के आधार पर तैयार गुड़िया के माध्यम से घर घर तक पंहुचा दिया.
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बच्चों के लिए खिलौने लाये जाते है, बच्चे के लिए मोटर गाड़ी, बन्दूक,गेंद, बल्ला, और नयी-नयी तरह के खिलौने, पर बच्ची के लिए वही गुड़िया, चौका - चूल्हा और बर्तन। गुड़िया का भी दुल्हन रूप सबसे ज्यादा प्रचलित है. एक तरफ तो ये घरों में खेले जाने वाले खेल लड़कियों को घर के अंदर सीमित करके बाहर की दुनिया के अनुभव से वंचित करते हैं, दूसरी तरफ उसे दिमागी तौर पर से घरेलू भूमिका के लिए तैयार करते हैं. बच्चे अपने घर वालों की भूमिका का अनुकरण करते हैं. बेटी माँ का अनुकरण करती है, प्रोत्साहन मिलता है
लेकिन लड़कों को माँ का अनुकरण नहीं करने दिया जाता. दोनों को ही अच्छी तरह से समझाया जाता है कि लड़कियों के काम क्या हैं और लड़कों के काम क्या हैं. लड़कों को घर का काम करने से बल पूर्वक रोका जाता है. उत्तर भारत में तो लड़कों को तो गाने - बजाने व् नृत्य से भी रोका जाता हैबच्चे की देखभाल में सारा घर लग जाता है. उसकी छोटी बहन तक को ताकीद की जाती है कि भाई का ख्याल करे, जैसे- खाना खिलाना, सफाई करना, मुंह पोछना, खेलते समय गिरे ना का ख्याल करना, रोये बिलकुल ना, हर वह ख्वाहिश जो भी परिवार के बस में है, पूरी करने की कोशिश की जाती है. बच्चे को विशेष तौर पर खेल भी खिलाया जाता है,
कोशिश रहती है कि बच्चा स्वयं ना करे. बच्चे के अंदर शारीरिक श्रम के प्रति यह नकारात्मक नजरिया आगे के उसके उसके जीवन और समाज पर बुरा असर डालता है. बच्ची को ये सब विशेष सुविधायें उपलब्ध नहीं होतीबच्चे जब स्कूल जाना शुरू करते हैं, बच्चे को तैयार करने, उसका बस्ता तैयार करने ,बस्ता उठा कर स्कुल तक ले जाने काम घर का कोई न कोई सदस्य करता है, कुछ आधुनिक परिवारों में बच्ची के लिए भी यह काम परिवार के लोग करते तो है पर साथ-साथ ये चर्चा भी चलती है कि लड़कियों को काम की आदत बचपन से ही डालनी चाहिए, काम स्वयं ही करना चाहिए. गांव में तो बहन ना सिर्फ स्वयं तैयार होती है बल्कि अपने भाई बहनों को भी तैयार करके
स्कुल ले जाती है. स्कूल में अध्यापकों द्वारा,सीनियर विद्यार्थियों द्वारा, सहपाठियों द्वारा रंग, लिंग,जाति,धर्म के
आधार भेद भाव होता है, लेकिन सबसे ज्यादा भेद भाव तो अध्यापकों की यह मानसिकता करती है कि, लड़कियों के बस की पढाई लिखाई नहीं है, और पढ़ भी गयी तो घर में रोटी ही बनानी है कौन सी नौकरी करनी है. लड़कियों के से ड्राप आउट का यह बहुत बड़ा कारण हैकिसी तरह कक्षा 5 पास भी कर ली तो स्कूल गांव से बहुत दूर होगा, सभी लड़कियों का वहां तक जाना संभव नहीं है. इसी तरह इण्टर कॉलेज, डिग्री कॉलेज,तकनीकी शिक्षा संस्थानों तक इन लड़कियों की पहुच घटती जाती है. खराब रास्ते, सार्वजनिक ट्रांसपोर्ट का अभाव, पितृसत्तात्मक वर्चस्ववादी सोच से ग्रस्त छेड़ छाड व् असुरक्षा का माहौल लड़कियों को शिक्षा से दूर करके उन्हें रोजगार के अवसरों से भी वंचित कर देता हैकिशोरावस्था आते आते लड़कों को शारीरिक रूप से मजबूत बनाने के लिए ,पहलवानी, कुश्ती एवं अन्य बाहर खेले जाने वाले खेलों के लिए सुविधाएं जुटायीं जाती हैं, इसी हिसाब से इनकी डाइट का ख्याल रखा जाता है. कम संसाधन हों,तब भी घर के जरूरी खर्च कम करके भी इन सुविधाओं का खयाल रखा जाएगा. सुविधाओं के साथ इस बात ध्यान रखा जाता है कि लड़का खुश
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रहे, उदास ना रहे. इसी उम्र में लड़कियों को घर का काम , खाना बनाना, सिलाई, कढ़ाई, अचार चटनी बनाने, गाना, बजाना व् नृत्य सीखने के लिए प्रेरित किया जाता हैमेरा यह आशय नहीं है की ये सभी काम एक साथ सिखाये जाते हैं, लेकिन पढ़ाई के साथ इन सभी में से कुछ ना कुछ कामों को सिखाने पर जोर रहता है. जोर से ना बोलने, बड़ों के सामने मुंह ना खोलने, मर्दों से बहस ना करने की सीख दी जाती है. सुंदर दिखने, दुबली पतली दिखने, रंग गोरा रखने, बाल लंबे और काले रखने का निर्देश दिया जाता है. इतने सारे दवाबों के साथ माहवारी शुरू होने का तनाव और कमजोरी के बावजूद लड़कियों के स्वास्थ्य व् पोषण पर ध्यान नहीं दिया जाता और नतीजा यह निकलता है कि अधिकाँश लड़कियां एनीमिया और कुपोषण की शिकार बन जाती है.

कानून द्वारा बाल विवाह अर्थात 18 वर्ष से कम उम्र में लड़की की शादी पर पाबंदी के बावजूद लगभग ४० प्रतिशत लड़कियों का बाल विवाह होता है. विवाह भी एक सामाजिक व्यापार है जहाँ दोनों पक्षों की आर्थिक व् सामाजिक स्थिति का मेल देखा जाता है, फिर ये तै होता है कि शादी में वधु पक्ष वर पक्ष को कितना आभूषण, पैसा व् अन्य सामान और किन किन रस्मों के वकत देगा. हकीकत यह है कि दहेज स्त्री का सबसे बड़ा अपमान है. कामकाजी स्त्रियों, नौकरी स्त्रियों से भी पुरुष तब शादी को राजी नहीं होता, जब तक मन माफिक दहेज ना मिले. शादी की सारी रस्मे विशेषकर हिन्दू समाज में पुरुष वर्चस्व व् वर्णाश्रम व्यवस्था को स्थापितं करने वाली हैं. अतः विवाह विधी का भी लोकतंत्रीकरण बेहद जरूरी है. शादी के बाद लिंगभेद के बातावरण में तैयार पुरुष और स्त्री आपसी सहयोगी नहीं बल्कि पितृसत्ता के अन्तर्गत श्रेणीगत ढाँचे का हिस्सा बन जाते हैं, जहाँ पुरुष और स्त्री दोनों से परंपरागत भूमिकाओं की अपेक्षा की जाती है. पहले से ही शारीरिक रूप से कमजोर स्त्री बच्चों को जन्म देती है, बच्चे भी कमजोर पैदा होते हैं , सैकड़ों औरतों की तो एनीमिया और कुपोषण के कारन बच्चे पैदा करने में ही जान चली जाती है.स्त्री अपने पति , जो उसका मालिक भी है, की रक्षा, स्वास्थ्य, दीर्घायु, के
साथ बेटे , जो उसका बुढापे का सहारा है के लिए भी उपवास रखती है.उसके बच्चे भी कम ओ बेश उसी प्रक्रिया से जिसका ऊपर जिक्र किया है बड़े होने लगते हैंउपरोक्त विवरण से यह स्पष्ट हो जाता है कि शिशु जन्म लेता है, उसका लिंग और नर, मादा या उभयलिंगी कुछ भी हो सकता है. समाज व्यवस्था स्त्री, पुरुष या किन्नर की विशेषताएं उस पर आरोपित करके यथा स्थिति को बनाये रखने का प्रयास करती है. अतरू वर्तमान
सामाजिक व्यवहार, और अर्थ व्यवस्था को बदलने सिर्फ पितृसत्ता से ही संघर्ष नहीं बल्कि
सामाजिक न्याय, लोकतंत्र,और सामान अधिकार के लिए चल रहे संघर्ष में शामिल होने और इन प्रयासों को तेज करने की आवश्यकता हैस्त्री समानता की भावना निष्क्रिय भागीदारी से नहीं, ना ही घर में बैठकर और ना ही कानून या पुलिस से आएगी. यह तब होगी जब स्त्री-पुरुष साथ-साथ-संघर्ष करेंगे. साझा संघर्ष में आपस में बहस- मुबाहिसे होंगे, कभी-कभी होंगे,हो सकता है कभी कटुता भी आ जाये तो कभी निकटता भी हो सकती है. यही वैचारिक संघर्ष शॉसकों के वर्चस्व के आधार स्तम्भ पितृसत्ता, राजसत्ता और पूंजी के राज को ध्वस्त करने के लिए चल रहे आन्दोलनों को मजबूत
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करेगा. साझा आंदोलन के अन्य घटकों को भी समझना चाहिए कि सशक्त आंदोलन की परिस्थितियां तभी बनेंगी जब महिलाओं की सक्रीय,सजग, और सक्षम भागीदारी आंदोलन में होगी और स्त्री चेतन में नारी मुक्ति के साथ मानव मुक्ति का लक्ष्य सामने होगा. स्त्री पराधीनता की शुरुआत व्यक्तिगत संपत्ति और समाज में वर्ग विभाजन के साथ शुरू हुई,और यह व्यक्तिगत संपत्ति के खात्मे और वर्ग विहीन समाज स्थापना के साथ ही खतम
होगीबार-बार पूछे जाने वाले कुछ सवाल और उनके जवाब- ( पृश्न संख्या १-४ तक की अधिकाँश सामग्री आज के पृश्न श्रृंखला में प्रकाशित वन्दना चक्रवती के साक्षात्कार से साभार ली गयी है.)

प्रश्न - प्राचीन भारत या वैदिक युग हमारा स्वर्ण काल था, उस वक्त समाज में स्त्रियों का बड़ा आदर था, उनकी पूजा की जाती थी. हमारी प्राचीन संस्कृति में स्त्रियों को बड़ा उच्च स्थान प्राप्त था.
 उत्तर -अतीत को महिमामंडित करने और स्त्री पुरुष संबंधों को आदर्शीकृत करने का यह प्रयास सच्चाई पर नहीं, कल्पना पर आधारित है. इस कल्पना पर बल उन्नीसवीं शताब्दी के समाज सुधारको ने स्त्री शिक्षा को प्रोत्साहित करने के लिए प्राचीन काल की गार्गी और मैत्रेयी जैसी स्त्रियों के उदाहरण देकर दिया था कि देखो,हमारे यहाँ भी स्त्रियां कितनी विद्वान होती थीं, पुरुषों से शास्त्रार्थ करती थीं. यह उदाहरण उस युग में पितृसत्ता की मजबूती को भी स्पष्ट करता है. गार्गी और याज्ञवल्क्य के बीच शास्त्रार्थ की कथा बड़ी दिलचस्प है.एक बार राजा जनक ने अश्वमेघ यज्ञ के अवसर पर शास्त्रार्थ का आयोजन किया और सर्व श्रेष्ठ विद्याएं को स्वर्ण मुद्राओं के साथ १००० गायों का पुरूस्कार देने की घोषणा की. याज्ञवल्क्य ने घमंड से कहा कि यहाँ में ही सबसे बड़ा विद्वान हूँ , और यह कह कर गांव को लेकर चल दिए. लेकिन उसे ६ विद्वानों ने चुनौती दी, जिनमे ५ पुरुष और १ स्त्री थी.पाँचों विद्वान याज्ञवल्क्य से हार गए, तब गार्गी की बारी आयी. इससे एक तो यह पता चलता है कि उस वक्त पुरुषों की तुलना में स्त्रियाँ बहुत कम शिक्षित थीं, दूसरा यह है कि स्त्रियों को हीन दृष्टी से देखा जाता था, इसीलिये गार्गी की बारी सबसे आखिर में आयी. खैर गार्गी और याज्ञवल्क्य के बीच
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शास्त्रार्थ होने लगा. याज्ञवल्क्य गार्गी के प्रश्नों से परेशान हो गए, पहले तो उसने गार्गी को यह कहकर डांटा कि वह ,प्रश्न बहुत पूछती है. फिर क्रोध में आकर कहा कि अगर तूने कोई कोई और प्रश्न पूछा तो तेरा सिर कट जायेगा। अब आप ही बताईये, जब भरी सभा में कोई पुरुष किसी स्त्री को , और वह भी साधारण स्त्री नहीं विदुषी स्त्री को ऐसी धमकी देता है तो इससे क्या पता चलता है ? उस जमाने में भी अगर कोई स्त्री सवाल करती थी, या कोई तार्किक बात करती थी तो उसे बलपूर्वक चुप करा दिया जाता था. किसी को भी बोलने ना देना, उसके विरुद्ध सबसे बड़ी हिंसा है क्योंकि जब धमकी से काम चल जाता है तो फिर वास्तविक हिंसा की कोई जरूरत ही नहीं पड़ती। यह अप्रत्यक्ष हिंसा ही व्यक्ति को सत्ता का समर्थक बनाती है, चाहे वह राज सत्ता हो, धर्म की सत्ता हो या पुरुष सत्ता .
प्रश्न - आदिम काल में मातृसत्तात्मक समाज था. आज भी कई आदिवासी समाजों मातृसत्तात्मक समाज है , स्त्री हिंसा आधुनिक समाज की देन है?
 उत्तर - आदिम समाज में कबीले को माँ के नाम से पहचाना जाता था. स्त्री ही समूह की मुखिया थी. मातृसत्ता जैसी कोई चीज नहीं है. कुछ स्थानों या समाजों में आज भी पिता की जगह माँ परिवार की मुखिया होती है वंश पिता के नाम से नहीं माता के नाम से चलता हैलेकिन इसे पितृसत्ता के ठीक विपरीत व्यवस्था समझना ठीक नहीं है. पितृ सत्ता में जिस तरह स्त्री शरीर, उसके श्रम, उसके स्त्रीत्व पर पुरुष का नियंत्रण होता है , उसी तरह पुरुष के श्रम , उसके शरीर पर स्त्री का नियंत्रण कभी भी कहीं भी नहीं रहा. आज भी कुछ समाजों में वंश मान के नाम से चलता है लेकिन इसके लिए सही शब्द उंजतपंतबील या मातृसत्ता नहीं बल्कि उंजतपसपदल मातृवंशीयता है. स्त्री हिंसा से ही चली आ रही है. ऊपर दिए उदाहरण में आपने देखा याज्ञवल्क्य गार्गी को बोलने नहीं देते. यह तो बहुत बड़ी जिनसे है जहाँ शारीरिक हिंसा के बिना ही काम हो जाता है। जैसा हम कहें वह ठीक, और पीड़ित स्त्री बिना प्रतिरोध के उसे मान ले. शुरू के दौर को छोड़ दे तो समाज के विकास के हर दौर में हिंसा और भेदभाव उसके रूप बदल जाते हैं.
प्रश्न - कहा जाता है कि स्त्री और पुरुष के बीच पृकृति ने ही ऐसा श्रम विभाजन कर रखा है कि स्त्री घर में रहकर बच्चे पाले पुरुष घर से बाहर जाकर काम करे और कमा कर लाये ?
उत्तर -  यह सच है कि स्त्री पुरुष में जैविक भिन्नता एक प्राकृतिक भिन्नता है. पृकृति में ऐसा कुछ नहीं है जो स्त्री को पुरुष के आधीन करने या घरेलु काम करने की बाध्यता पैदा करेसेक्स एक प्राकृतिक चीज है और जेंडर की अवधारणा समाज ने गढ़ी है. आरंभिक मानव समाजों या आदिम समाज में कहीं भी स्त्री पर पुरुष का नियंत्रण नहीं पाया जाता. दरअसल, पुरुष को स्त्री से श्रेष्ठ बताने के लिए यह कहा जाता है कि वह शुरू से घर के लिए रोटी कमाने वाला या इतमंक ूपददमत रहा है. दलील यह दी जाती है कि आरंभिक समाज में पुरुष शिकार करने जाते थे और स्त्रियाँ घर और बच्चों को सम्हालती थीं. लेकिन इतिहास बताता है कि शिकार
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और आहार संग्रह का काम एक साथ होता था. पुरुष शिकार करने के लिए जाते थे, और स्त्रियाँ आहार - संग्रह के लिए जाती थीं. भोजन में शिकार करके लाये मांस का हिस्सा कम होता था और स्त्रियों द्वारा संग्रह किये गए कंद - मूल - फल का ज्यादा. आदिवासी समाजों में आज भी हैं कि स्त्रियों पर पुरुषों का वैसा नियंत्रण नहीं होता जैसा सामंती या उत्पादन से जुड़े समाजों में होता है. इससे स्पष्ट है की जेंडर अवधारणा, और पितृसत्ता का विकास ना तो प्राकृतिक है और ना ही सदा से ऐसा चला आ रहा है, बल्कि ये बाद में आने वाली चीजे
हैं.

प्रश्न - वर्गीय, जातीय,और साम्प्रदायिक हिंसा में प्रत्यक्ष हिंसा भी दिखायी देती है ,और दूसरी तरफ से भी संगठित विरोध भी दिखायी दे ही जाता है, पर महिला हिंसा के मामले में प्रत्यक्ष हिंसा या विरोध कम ही होता है
उत्तर- जाति , वर्ग और संप्रदाय की हिंसा को स्त्री के लिए समझना आसान है. पर अपने ही घर, जाति , संप्रदाय और वर्ग में अपनी स्थिति को समझना मुश्किल हो जाता है. पुरुष होने के नाते अन्याय करने वाला मेरा ही भाई, बेटा , या पति है , ऐसे में भावनाएं आड़े आ जाती हैं. यही नहीं भावनाओं के साथ रिश्ते, रिवाज , परम्परायें , परिवार, बच्चों की सुरक्षा, आदि की चिंता भी प्रतिरोध को कुंद करने और परिस्थितियों से अनुकूलन करने की ओर ले जाती हैइस तरह वे पुरुषों द्वारा किये अत्याचारों में सहभागी हो जाती हैं,यही कारण है कि पितृ सत्ता का विरोध एक सीमा से आगे नहीं जा पाता . इसके बिना पितृसत्ता चल ही नहीं सकती। लेकिन इस व्यवस्था के विरोध में महिलाएं समय-समय पर आवाज उठाती रही हैं.
प्रश्न - स्त्री वाद, स्त्री मुक्ति ,न्याय, समानता के लिए स्त्री संघर्ष की बातें पश्चिम की अवधारणा है, पश्चिम की नकल करने वाली आधुनिकता की शिकार महिलाएं इसका प्रचार कर रही हैं. हमारे देश की परम्पराओं और
संस्कृति में ऐसे विचारों की कोई जगह नहीं है ?
उत्तर - स्त्री मुक्ति आंदोलन के महत्त्व को कम करने के लिए पितृसत्ता के समर्थक इस तरह का दुष्प्रचार करते हैं. स्त्रियों का स्वयं के अस्तित्व का अहसास करना , इसे बनाये रखने के लिए संघर्ष करना, सामाजिक और सांस्कृतिक स्तर पर स्त्री विरोधी सवालों पर प्रश्न चिन्ह लगाना, और इन प्रश्नों पर अपने सवाल खड़े करना समाज में पुराने समय से ही चला आ रहा है. बुद्ध ने अपना संघ बनाया उसमे शुरू में स्त्रियों आने की अनुमति नहीं थी, लेकिन बाद में स्त्रियों के संघ में आने की इच्छा के आगे उन्हें झुकना पड़ा और संघ में आने की अनुमति देनी
पडी. बौद्ध साहित्य में कुछ रचनाएं मिलती हैं जिन्हें थेरी गाथा कहते हैं. वृद्धा बौद्ध भिक्षुणियों को थेरी कहा जाता था. थेरी गाथा में इन वृद्धा बौद्ध भिक्षुणियोंने सामजिक बंधनों से मुक्ति पुरुष समानता के गीत, उनके आध्यात्मिक अनुभव जीवन की संक्षिप्त कहानियाँ हैं. ये गाथाएं स्त्रियों के अपने बारे में लेखन अपने लेखन के सबसे पुराने प्रमाण हैं. 18वीं शताब्दी में पितृसत्ता की आलोचना मुखर हो जाती है. पंडिता रमाबाई, ताराबाई शिंदे ने पितृसत्ता की तीखी आलोचना की।
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इसके बाद तो स्त्री मुक्ति आंदोलन की बहुत सी धाराएं देखने को मिलती हैं. कुल मिला कर बात यह है कि पितृसत्ता की आलोचना, इसके साथ संघर्ष प्राचीन समय से ही हमारे समाज का हिस्सा रहा है. इस तरह समझ सकते हैं कि पितृसत्ता स्त्री को पुरुष के आधीन रखने की व्यवस्था है और स्त्री मुक्ति इस जकड़न से छूटने की छटपटाहट। स्त्री वाद, स्त्री मुक्ति ,न्याय, समानता के लिए स्त्री संघर्ष की बातें हमारे समाज में प्रारम्भिक दौर से ही रही हैं. ये हमारी संस्कृति और इतिहास का हिस्सा है.
 प्रश्न - स्त्री के जीवन की पूर्णता मातृत्व में निहित है, यही जीवन का सच्चा सुख और उद्देश्य है. जो स्त्री इस सुख से वंचित है, उसका जीवन निरर्थक है
उत्तर - सृजन का आनंद संसार में सबसे ज्यादा है. सृजन की पीड़ा और आनंद का वर्णन बहुत से कवि और लेखकों ने किया है. स्त्री स्वयं सृजनकर्ता है, वह स्वयं नए जीवन का सृजन करती है, सृजन की पीड़ा से गुजराती है, इसीलिये अपने द्वारा सृजित जीवन की भलाई की कामना जिंदगी भर करती है. सृजन की इस पीड़ा और आनंद का अनुभव हमें कार्यों से भी मिलता है. सृजन के अनुभव को सिर्फ मातृत्व में सीमित करके स्त्री को समाज के अन्य दायित्वों करना पितृसत्ता और राजसत्ता का षडयंत्र है. दूसरी बात यह है कि नए जीवन का अकेले नहीं करती, पुरुष भी है. अतः यदि मातृत्व इतना महत्वपूर्ण है तो पितृत्व या पिता बनना भी उतना ही आनंददायक,गौरवपूर्ण और महत्वपूर्ण होना चाहिए . यदि मान भी लें कि मातृत्व महत्वपूर्ण है तो बेटी या उभयलिंगी संतान का गौरव क्यों नहीं मनाया जाता. समाज में मातृत्व का इतना बड़ा हौव्वा खड़ा किया जाता है कि जो स्त्री किसी कारन से माँ नहीं बन पाती, वह अपने जीवन को अभिशप्त मानती है. ये तो चिकित्सा विज्ञानं की तरक्की ने बता दिया कि शिशु के लिंग निर्धारण में स्त्री की भूमिका नहीं है, और संतान ना पैदा होने का कारण पुरुष भी हो सकता है, और स्त्री की जान बची. वरना समाज इन कारणों के लिए स्त्री को ही दोषी ठहराता था. माँ बनाना स्त्री का प्राकृतिक गुण है,और मातृत्व का महिमामंडन पितृसत्ता का छल.
प्रश्न - ऐसा माना जाता है कि स्त्री प्रेम, त्याग, तपस्या, बलिदान,की प्रतिमूर्ति है, वे भावुक होती हैं, तार्किक और कठोर निर्णय नहीं ले सकती अतरू वे घर से बाहर काम करने के योग्य नहीं हैं
उत्तर- शिशु जन्म लेने के बाद अपने परिवेश, घर, परिवार और समाज के बीच सीखते हुए बड़ा होता है. बच्ची की परवरिश इस तरह की होती है वह घर के अंदर, और ज्यादा से ज्यादा शिक्षण संस्थान तक सीमित रहती है. उसके साथ की अन्य लड़कियों का भी अनुभव जगत ऐसी की तरह बहुत सीमित होता है. जबकि लडके बचपन से खेल, कूद,दौड़ना भागना, कूदना , गिरना में बिंदास भागीदारी करते हैं. लड़कियों विभिन्न सामाजिक वर्जनाओं के कारण चीजों से रोका जाता है जो इंसान में जबरदस्त आत्मविश्वास पैदा करती हैं. लड़कों का ऐसे
भी लड़कों से मिलना जुलना रहता है जो कभी-कभी शराब पी लेते हों, असलाह चलाना जानते हों, असलाह रखते भी हों, लड़ाई-झगड़ा करते हों, हो सकता है एकाध बार हवालात में भी रह आया हो, या फिर जो पढाई में अच्छे हो, उनके पास अच्छी अतिरिक्त किताबें हों, घर में कोई मदद करने वाला हो, आगे लिए अच्छे संस्थानों के बारे में जानता हो ...आदि ...आदि
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इन सब का साथ लड़कों के अनुभव जगत को विस्तार देता है. लड़कियों को यह मौका नहीं मिलता. स्त्रियों को मजबूत नहीं बनने दिया जाता क्यों कि अबोधता, अज्ञानता, भावुकता लड़कियों का गुण माना जाता है. इस कारण कुछ हद तक स्त्रियों में भावुकता का पुट ज्यादा हो जाता है पर यह कोई कमजोरी नहीं है. दूसरी और पुरुषों में भी भावुकता होती है पर पितृसत्तात्मक समाज इसे अभिव्यक्त नहीं करने देता. स्त्रियां संबंधों को भी बहुत महत्त्व देती हैंइतिहास गवाह है कि स्त्रियां ना सिर्फ शासक रही हैं बल्कि आज वे शासन- प्रशासन के वरिष्ठ पदों पर भी हैं. जिन स्त्रियों को भी व्यापक अर्थों में सीखने का अवसर मिला, उन्होंने स्वयं को कहीं पीछे नहीं रहने दिया. यह भ्रम कि स्त्रियां कठोर निर्णय नहीं ले सकती, अब टूट रहा है लेकिन यथास्थिति वादी ताकतें मजबूती इस भ्रम को खिलाफ प्रयोग कर रही हैं.