INDIA
A corpse of rights without justice at its soul
Do rights make any sense without justice? Can we expect that human rights will be guaranteed without justice? Can we afford to seek justice only through the courts, exempting the executive? The rule of law is not the state generating fear about its might and ruling by it. What we have in India are rules and laws that could exploit the marginalized – A paper by Sachin Kumar Jain (sachin.vikassamvad@gmail.com)
One of the sad truths that we have to live with today is
that the people’s struggles for human rights are highly fragmented in India.
Equally disheartening is the fact that whenever or wherever human rights comes
up for discussion, it is addressed in piecemeal, ignoring and leaving far
behind a comprehensive approach to rights based on the notion of justice. The
focus is usually on the concept of rights understood within the limited
periphery of ‘people’s welfare’ in which quotient of ‘justice’ is forgotten.
In India we have 713 legislations that deal with people’s
rights, their entitlements and protection. Another 19 on food, nutrition and
health are on the anvil. In fact what we have is a law-making regime for last
65 years, and the concept of justice is missing in the country.
Do rights make any sense without justice? Can we expect that
human rights will be guaranteed without justice? Can we afford to seek justice
only through the courts, exempting the executive? The rule of law is not the
state generating fear about its might and ruling by it. What we have in India
are rules and laws that could exploit the marginalized.
When public pressure concerning an issue disturbs the state,
the state comes out with a policy and passes a law. But laws are meaningless if
there is no system to implement them. And where there is no accountability
within the system legislating becomes a farcical exercise. The basic objective
of the people’s struggles in the country is to ensure proper implementation of
the laws. What we need to do is to think where and how deep is the passive or
sometimes active negations of rights permissible within the system. Otherwise
the enormous efforts of the people’s struggle to claim these rights would go in
vain.
There are more than 3,000 struggles for justice going on in
the country’s 640 thousand villages where over 3500 thousand voluntary and
non-governmental organizations work. This is ironic, because India has some of
the most progressive laws in the world and claims to be the world’s largest
functioning democracy. Yet it is a country in which 9,000 custodial deaths take
place every year and over 1500 thousand children die of malnutrition, while
policymaking continues unmindfully!
In such a situation how can we ignore the question of why
the system refuses to change? Why the lives of people count for nothing and why
their standard of living shows little sign of improvement?
There are 15,777 under trail prisoners in Madhya Pradesh and
15,784 in Maharashtra. They are not considered eligible for bail, and are
forced to wait for a final verdict till an uncertain time. Many among them have
already spent more time in the prison than what the sentences for the crimes
alleged against them might warrant. The path of justice tends to veer towards
injustice because the state, which has the responsibility to dispense justice,
is not accountable to the people. Is this, perhaps, part of its well thought
out strategy to retain state’s supremacy over the society? It’s a thought worth
considering.
The first question we need to ask ourselves is: what are the
tribulations in our society and what kind of change does we necessitate
deciphering them? We are living in a period of policy changes and laws. The
government formulates policies and passes laws, allegedly to solve these
problems. But the laws remain on paper. They are of use to the society only if
an institutional framework for implementing them is created, an adequate budget
sanctioned, officers appointed, and other necessary infrastructure put in
place.
For instance, the government claims that the people have a
right to health. But if there are no doctors, no hospitals, no money to buy
medicines, what does this right mean? When will people enjoy its benefits? The
government has also passed a law giving people the right to free and compulsory
education. But to ensure quality and equal education to all we need enough
teachers, introduce new teaching methodologies and provide classrooms and
toilets in schools. But the financial resources available for this are not even
half of what is in fact required. So what kind of right to quality education
could our children hope for or lay claim to?
Justice must be evident and should appear to be done. Rights
cannot be seen as disconnected from justice. If the state is unjust, if it
abdicates its responsibility to dispense justice, people can neither claim nor
protect their rights. In India, the state is only putting on an act with its
‘people-oriented’ policies and laws to hoodwink the people. The reality is the
continuing violation of all basic rights. Nowhere in the laws is there a
provision that says the government will have zero tolerance for compromise and
will take steps to ensure that people get not just their rights but justice as
well.
Take the example of the law guaranteeing the Right to
Information (RTI Act 2005). It says if people are denied this right the
responsible official will be penalized to ensure that such violations do not
occur in future. The right is for seeking and obtaining information, but
justice is for taking actions to punish those officials who violate the right.
As long as this aspect is ignored, talking about rights is mere deception.
Justice and rights are not limited to the judiciary or to the
state that is supposed to safeguard them for society. They go beyond these
institutions. Justice is a universal trait, a basic human character, like
courage, equality and respect for nature. It is not something that one obtains
only through a court of law. The notion of justice starts with the faith that
justice will not be denied. Justice is also the belief that when the
authorities and the system where you go to claim your rights will respect these
rights and treat you in a way that raises your morale and reinforces your
belief in the system.
The search for justice could begin for instance with the
police inspector or a constable in a police station. If they are unjust, one
cannot get justice from the court that in a criminal case will have to depend upon
the police for investigation of a criminal charge. The decision of the court is
based on the case report the police present. That is why justice is not
something that only a court of law ensures.
There is also the country's media that presents a case before
the public. If the media is unjust, they cannot feel the soreness that a victim
experiences when rights are violated. Investigations about rights violations
without a perspective of justice serve only the purpose of whitewashing of some
and slinging mud at some others.
If more and more cases of rights violation keep occurring,
and if they continue to be viewed in a perspective devoid of justice, the
policies that are eventually formulated will also be devoid of justice. If
justice is not ingrained into the system, it will become a purveyor of
injustice. There are no half measures, or middle path. You either have justice
or injustice, corruption or transparency. It is a shame to say that 40 percent
justice is dispensed or 60 percent of the system is corrupt. A system can be
either completely just or absolutely unjust. It is a dangerous reasoning for
the future of democracy, society and the constitution to claim that the
District Collector is an honest person but the subordinate officers are
corrupt, or the chief minister is honest but his ministers are corrupt, or the
prime minister is a good man but his cabinet colleagues are bad.
The British ruled our country - India for more than 200
years as a colony. They came for business and later continued to influence our
systems - political, economic and social. They also make laws and created
institutions. Definitely those were not for the welfare of the people and to
ensure justice. They made it; to control any action, which might challenge
their rule here in any form. They forced people not to speak, they created
police in 1861, and they made forest a state property by creating the forest
department in 1861 - 62, with a clear message that community has no ownership
over their natural resources; and suddenly with the creation of a law and
system, people become encroachers from the owners.
The colonization reduced the space for the people up to a
level, where they found themselves unable to breath. The colonial rulers
follows a specific meaning of the rule of law; which for them translates as
regime to establish the rule of the state over the native society, to suppress
the strength of people, so that there is no opposition to the colonial
interests. One country rules the other for looting, not for welfare; so one cannot
expect that the colonizer will take any pain for setting up standards of
living, welfare or norms for human rights. In such a situation ruler (not the
state per say) is the key culprit in human rights violations. And justice here
means protection to a section of people who provides them support for ruling
their own country or society.
The British hanged Indians who demanded justice, dignity,
rights and freedom. They did follow a system of judiciary - which was created
to hang such people, who challenged the then state; without considering the
norms of justice or that of rights. At that moment justice translated as the
protection of those who were fighting for the country’s freedom. Tax and
revenue systems were made for looting resources; education system was
contaminated to create a bonded society. There should be no revolt even after
extreme injustices like massive food shortages. This was the key objective of
the colonizer and that is why the concept of law and order become important for
them. We, in the independent state, continue to follow the same. If you go for
an agitation, you will be booked and may be disappeared forever. Why there is
no scope and space for those in the country who want to share their anger,
frustration and agony; why they are treated as criminals? Such space was not
there before 1947 and still not there, 65 years since.
Making laws is a collective process of the legislature. The
government drafts a bill and presents it to the parliament. The bill is
normally sent to the parliamentary standing committee, which invites comments
and suggestions from institutions/organizations and from the public. The bill
is accordingly modified and sent back to the parliament. But the government is
not bound to accept all the recommendations of the committee. So it is free to
ignore any provisions that may be mistakenly viewed as diluting the
legislature's power or compromise its positions. The passage of the bill
depends on the strength of the ruling coalition. If it enjoys a majority in the
house it faces no compulsion to keep the people at the centre of its
legislation.
A law is an all-encompassing document of the right in
question. But often it does not outline the steps required for its
implementation or for creating the required institutional structure. These are
dealt with in the rules and procedures and this is where the next deception of
the people occurs. Unlike the bill, there is no scope for the standing
committee to offer its views and suggestions about the rules and procedures nor
do people have the right to have their say. There are enough loopholes and
pitfalls in them for the people to stumble into and get trapped. There are no
systems to ensure that our rights are clothed in the cloak of justice.
The key to the implementation of a law is with the state.
The 73rd Amendment of the Constitution had paved the way for the decentralization
of state power through the Panchayati Raj, with authority given to the
panchayats (elected local body at the cluster of villages) and gram sabhas
(village councils). But no panchayat can impede the salary of a corrupt
official or who do not perform his/her duty. It can only make recommendations
to the executive that action is to be taken against an erring officer. In the
past, the village institutions controlled resources but today these resources
are retained in the central treasury by the state and the panchayats and gram
sabhas have to extend their palms to plead for central ‘alms’.
Our society is still ruled by the caste system; we all know
this truth. It is plagued with discrimination, gender inequality, un-touchability
and feudalism, which is the reason why there is little hope for the society or
for its social institutions to make any real effort in creating a system that
is based on equality and social justice. Our society remains silent when
confronted by deaths from starvation and malnutrition. It fails to raise its
collective voice against the rapes that it witnesses. And instead of resisting
the naked exploitation of our resources it spends its energies looking for
escape routes such as internal or external migration. It is in such situations
that the role of the state comes into focus.
The expectation is that the state will create a system to
counter and abolish inequality, discrimination, exploitation and social
boycotts. Such a system cannot be limited to policy formulation and law making.
Laws create the system and the system should, in principle, function within its
ambit. Social contradictions can only be resolved by governance guided by value
and justice-based laws. In today’s context, it means justice and values should
remain not just the responsibility of the state, but also that of its banks,
media, markets, production systems and in the private sector. Otherwise these
agencies inevitably become the new players in the processes of exploitation and
subjugation.
Rights cannot be claimed or given unless and until an
accountable and institutionalized structure is created to implement them. The
laws enacted should be such that they carry the message of rights with justice.
They should explicitly state that an institutionalized structure will be set up
for implementation, with an effective, transparent and decentralized mechanism
to monitor the implementation and register and resolve complaints within a
specified time. They should also contain provisions to punish the guilty and
compensate the victims of rights violations. Equally important is sanctioning
of the required budget, because without such allocations, nothing is possible.
Madhya Pradesh is a state where six million children are
battling malnutrition. Their chances of winning this battle are slim because
the state government does not provide them the kind of support they need. But
eradicating malnutrition is a battle that the state should be fighting because
it is the constitutional guardian of our children. The Integrated Child
Development Scheme (ICDS) was formulated in 1975 to address and resolve the
problem. Its primary target is children aged below six years, who are most
susceptible to malnutrition. But 37 years after its launch, malnutrition
remains a scourge that continues to play with the life of our children. The
question we need to ask is: Why did such an ambitious scheme fail to bring any
significant change in the situation?
The ICDS provides for setting up anganwadis (child
development centre at the level of every local habitation) to care for all
children and the Supreme Court has decreed that such care centers must be
established in every village and habitation and no child should be denied its
services. The anganwadis have the infrastructure to provide six crucial
services to children, at least on paper. These include monitoring their growth
and development, providing nutritious food, imparting health and nutrition
education to pregnant/lactating mothers as well as adolescent girls,
vaccinating children, imparting pre-school education and admitting the
seriously ill in hospitals.
An anganwadi has to cater the needs of around 40 children
aged below six years, under the supervision of an anganwadi worker and a
helper, who are recruited from the village. The worker has to maintain six
registers with vital data about the children and the services rendered. Can two
workers cope with this large burden of responsibility? The Supreme Court has
instructed that the anganwadi services should be universalized and their
quality should be improved. The government continues to enrol children in the
care centres but it has done very little to increase human resources, their
capacities, infrastructure facilities and remuneration.
In 1991, the government made an allocation of one rupee per
child for providing nutritious food. But the actual disbursal was Paisa 47
($0.023) per child. If seen from another angle the budgetary provisions would
be adequate for only 47 percent of the child population in this age group.
Moreover, when the village community complains that nutritious food is not
provided for six months in an year, the bureaucracy did not point out that the
allocation itself has been drastically cut and that is why children remain
hungry. Instead, it blames the anganwadi workers and takes action against them
to maintain the power of the state. Where can the anganwadi workers go to fight
for their rights and justice? There is no mechanism to give them justice.
Another distressing fact is that the budgetary provision
remained unchanged for 15 years until 2005, when it was raised to Rupees two
per child. Today, in 2012, the amount is Rupees four per child, which is still
only half of the actual need. This is the irony. The government calls
malnutrition a ‘national shame’ yet allocates a measly amount - which cannot
even buy a cup of tea in today’s market price - to resolve the crisis. A
country with one of the fastest growing economies of the world has the largest
population of malnourished children among all nations and yet it has no
willingness to give more than one percent of its budget for children aged below
six years, who constitute 14 percent of its population!
The ICDS has been riddled with corruption since the time it
was launched. There is no mechanism in the system to register complaints
against this corruption, carryout an impartial investigation, take immediate
action, award punishment, or protect the rights of the children and women. If a
complaint is registered, the state government asks the district collector and
the programme head in the district to conduct an inquiry. These officials
themselves are an integral part of the implementing agencies. So in a way they
are responsible for the corruption and negligence. Should the accused be given
the responsibility of investigating the misdemeanor and felony?
Madhya Pradesh has constituted a State Commission for
Protection of Child’s Rights. To begin with, it is a moribund organization.
Even if any of its members take the initiative to fulfil its responsibilities,
there is little likelihood of anything coming out of the exercise because the
commission only has the power to make recommendations but not the power to
ensure compliance by the implementing agency, which has unlimited and
unrestrained power. Perhaps the government wants it this way. That is why it
never acknowledges that the lack of accountability.
The state does not appear committed to protect human rights
or dispense justice. In such a situation, children will continue to starve and
be malnourished. Their hunger is not so much the outcome of inadequate food but
the lack of accountability, corruption, carelessness and despicable apathy of
the state.
It is a question of intent. On the one hand there is no
system or mechanism to ensure justice, while on the other our judicial system
is caught up in protecting its own interests. In 2011, a total of 26.3 million
cases were pending in Indian courts. It would require 24 years for the courts to
clear the backlog, provided no new cases are registered in the interim. If
cases continue to be registered at the current rate, the courts would have a
backlog of 240 million pending cases.
This only shows that the state is becoming progressively ill
equipped to deal with its responsibilities even as its officials show an
increasing tendency to abuse their authority. Even then the government makes no
commitment to overhaul the system to ensure that the people do not have to wait
endlessly for justice. People living in Manipur, Arunachal Pradesh, Nagaland
and Tripura have to travel all the way to the high court in Guwahati because
there are no other high courts in these northeastern states.
Take a look at the following example. In 2006, the Indian
government passed a law recognizing the forest rights of scheduled tribes and
other traditional forest dwellers. The law declares in its opening statement
that the indigenous communities have been subjected to historical injustice for
centuries and the state seeks to give them justice through this legislation.
Now take a look at its provisions. In order to establish community rights to
forests the villagers have to produce adequate documentation to show that they
have been using forests for their livelihood, grazing and access or for
cultural and religious purposes or for foraging forest produce for their daily
needs. This is a task that is beyond most of them.
In India, systematic records have been maintained at the
district level (in district record room) from even before 1950 of every
village, its resources and their use. Many people are not even aware of this
storehouse of data and information. These documents are called nistar patrak
(record of use of land, forest and other natural resources) and Bajib-ul-Arz. It
is almost impossible for villagers to access these documents in the maze of
modern bureaucracy and red tape. The result is that only around five percent of
the claims to community rights have been legally established and recognized.
If the intent of the government is to confer community
rights to the rightful claimants why did it not add a provision to the law
stating that it will make available all the documents in its possession to the
gram sabha and the village level forest rights committees to enable them to
process claims and establish the rights of the community? It is the
responsibility of the government to provide the required documentation, not of
the people who have been subjected to this historic injustice. Until and unless
the state internalizes the concept of justice every utterance of its officials
will be futile and meaningless. But the state is reluctant to part with the
power it has over the people.
It is not as if the government has never built a strong
institutional framework for implementing its laws. Wherever it needs to protect
its powers it ensures that such a system is established. For example, when
electricity production was privatized, private companies were permitted to
decide electricity tariffs, a job which the government did earlier. It set up
an Electricity Regulatory Commission to approve the tariff increases and give
them the official stamp. The commission gives priority to the arguments of the
private companies, not the government or the people, in arriving at its
decisions. As a result, electricity tariffs have been raised by 20-30 percent
every year.
Water is also in the process of being privatized and the
appropriate institutional changes will be affected. Poor people living in slums
will now have no access to free water. Prices will be raised periodically and
those who cannot pay will be deprived of their right to water and electricity.
The government gives statutory powers to these commissions, which make them
more powerful than even the parliamentarians. This clearly shows that the
implementation of a law depends on the kind of enabling institutional
structures that are created.
The problem is not that 42 percent of our children are
victims of malnutrition or that our prime minister calls this a national shame.
The problem is that the state has made no concrete effort to resolve the
problem, nor created accountable and resource-rich institutions to deal with
it. Nor does the system have responsible people and policy makers or a planned
mechanism to implement a solution. The problem is that the bureaucracy is
neither accountable nor capable of dealing with the situation. Even if there
are capable bureaucrats who do good work, they end up being punished instead of
rewarded because corruption is accepted as a way of life.
The problem is that the state has been given too much power
and sees itself as supreme. It understands strength and turns a blind eye to
those pages in the constitution that elaborate its duties and responsibilities.
Its limited perspective tells it to silence and neutralize anyone who dares to criticize
its functioning. This is the reason why the state is very often seen to be
despotic in its work. It adopts every means to protect its powers, whether
through the use of the law and its policies or otherwise. We need to analyze
these methods and counter such despotism with democratic values.
We also need to understand the link between people’s
struggles, agitation and advocacy. People’s struggles emerge in certain special
circumstances and the initiatives they take aim to change the mindset of
society. They see the problem from a social and political perspective but find
themselves caught up in many dilemmas. They cannot decide how to change the
system if the very root of the crisis lies in its unjust nature. The system can
only be changed by democratic means, but there is a reluctance to enter into
electoral politics to affect such political change. The people find themselves
caught up in answering the questions posed by the government when in reality it
is they who should be demanding answers from the government. The people’s
struggles have been weakened and divided by the state through its power to
distribute favours and services.
Prior to 1997, everyone could get ration through the public
distribution system. In 1997 the government decided to draw a poverty line and
declared that only those below this line could receive subsidized rations. The
poverty line was a ruse to deny rations to 64 percent of the population. And
now when a people’s struggle is being fought to bring about institutional
change in the rationing system, our middle class and the class of people
excluded from the ambit of rations by the poverty line turn their faces on this
struggle, saying they have nothing to do with it. And those who are eligible
for rations are so socially and economically debilitated and deprived that they
find it difficult to leave everything to fight for their rights.
The state weakens the people’s struggle for social,
political and economic rights in this way. In the past 20 years we have seen
farmers and agricultural labour melded into a powerful force but the state had
created divisions between them through its policies. For example, it has
reduced the concessions and subsidies extended to agriculture, raising the cost
of production. At the same time, it has raised the wages of unskilled labour,
who also work as farm labour, through the National Rural Employment Guarantee
Act.
The government has not given proper support prices for
agricultural produce while it has given a fillip to the import of cheaper
agriculture products from other countries, where farmers are given large
subsidies. With cheap imports flooding the markets the local farmers have no
market for their produce. The outcome is that they are in a pitiable state today.
Most of them (77 percent) are small and medium farmers owning less than two
hectares of cultivable land. They find committing suicide to be an easier
alternative than farming.
The growing urbanization of the country is also responsible
for alienating society from the concerns of our villages. The pitiable state of
health and education services in rural areas and the crisis caused by
development project linked displacement of people does not strike a chord in
the cities. The possibility of launching a people’s campaign is low in such a
scenario. There is a thin line between people’s struggles and advocacy.
People’s struggles raise issues and slap the government to take notice of these
issues. Advocacy involves building up a fact-based and analytical understanding
of issues to strengthen the people’s struggles. The two do not themselves look
for solutions to problems but try to force society and the state to take up the
task of looking for solutions.
Advocacy is a process that takes up one or several linked
issues with the objective of bringing about a change. When we work on any
issue, case or incident there are three objectives we have in mind: The
affected individual, people or community should receive their rights with
justice. Those responsible for perpetrating injustice should be punished and
their accountability should be fixed so that no abrogation of rights can occur
in future. The weaknesses of the system should be removed, in keeping with
these objectives, so that it is no longer unjust in character.
And finally, we must ourselves clearly understand that human
rights cannot be defined without justice. And justice cannot be limited to the
courts but must permeate and become an integral part of society, the state and
the system. Change cannot happen only by formulating policies or making laws.
It requires provisions being made for an administrative, economic and
infrastructural system (buildings, equipment, roads, water supply, sanitation,
etc.), creating an accountable grievance redressal mechanism that works in a
time-bound manner. We would have to decide the values and standards that govern
this system and the government should pledge to adopt these values and
standards.
Sachin Kumar Jain
Justice, India, Poverty, Human Rights
