Paper presented at the international seminar organised by the Centre of East African Studies, University of Bombay, in February 1986. The Paper was published in ‘India Africa Relations Volume II – Issues and Policy Options’; (Pp. 366-374), Edited by Dr. R. R. Ramchandani, Publisher: Kalinga Publications, Delhi, 1990and also in Minorities on India’s West Coast : History and Society’, (Pp. 17-24.), Edited by Prof. Aniruddha Gupta, Publisher: Kalinga Publications, Delhi; 1991.)

Indian Settlements in Africa is a well-known fact Studies have been made about their presence and problems. Similarly there are some African settlements in India. Their presence was noted by T.H. Esquire as far back as 162^.¹ However, so far their presence was noted as a novelty in census reports. Recently some studies about their social and economic activities are also published. Naturally there are-some African settlements in Gujarat which has had a long tradition of trade with eastern coast of Africa. The total population of these Africans in Gujarat is nearly five thousand. Nearly 3,000 of them stay in Saurashtra.² in the Junagadh District of Saurashtra a small hamlet Jambur, ensconced on the fringe of Gir forest between the rivers, Saraswati and Karkari, is entirely inhabited by Africans.³ Otherwise the Africans are settled in mixed areas of Broach, Kutch and Ahmedabad in Gujarat.

The coming of Africans to Gujarat is shrouded in legends, which may have some historical truth. Also some postulates may be formed on the basis of their religion and social customs. Most significant fact is that Africans in Gujarat are popularly known as Sidis, though, sometimes the word Habasi is also used- Now, the word Sidi is close to Arabic word Saiyad⁴ which would relate their coming with Arab invaders. The word Habasi is related with Abyssinia-Habsinia which suggests their direct relationship with African east coast, from where they came with Gujarati traders returning from Africa. A benevolent merchant of Sagra village in Kodinar, near the present Jambur village – is believed to have brought some Sidis with him. 'Some say that the Sidis were brought to India as slaves at the end of the seventeenth century. At that time, there was a convention in the noble families' to keep the Sidis brought from Abyssinia and other East African countries, as slaves, because employment of servants having no local social roots served to provide political security'.⁵

One legend related with the Sidis of Jambur village asserts that they came with the invading forces of Mohamed Gazni (though some historians question this invasion altogether). It is pointed out that they were the drumbeaters and the mausoleum of their forefather is known as Baba Nagarchi's Dargah. Other legend claims that they were the followers of Baba Ghor who came to India from Kano in Nigeria via Abyssinia and Mecca. In the beginning they settled in Rajpipla near. Bharuch and Khambhat. Baba Ghor was accompanied by six brothers and three sisters (their names are also famous). He was a merchant (formerly a mendicant). He developed the Agate trade (a type of precious stone known as Akik which is freely available around this area). Though Agate trade was as old as first century B.C., Baba Ghor specialized in carving and making many varieties out of this stone, hence a type of Agate-beads is known as Baba Ghori bead and a maroon agate, cornelian stone, is known by his sister's name 'Mai-Mariam'.⁶ It is also claimed that Baba Ghor was the elder brother of the Nagarsha pir of Jambur (who had ten brothers and four sisters)⁷. Also some attribute the coming of the Sidis with the Portuguese.

Looking at their language it is found that the Sidis residing in and around Jambur are known a$ 'shimali' (Swahili?) (they seem to have come from North East Africa) and they speak chaste Gujarati, Sidis of other areas in Saurashtra are known as 'Tais' and their dialect is an admixture of Gujarati and Hindi, while Africans of Div known as Swahilis use many words of Swahili language.⁸

All the Sidis of Gujarat are Muslim by religion. However, there are shades of difference in their customs and three distinct groups are found among them, particularly in Saurashtra.

One group of Sidis residing in Saurashtra is considered as a Scheduled tribe and is given special amenities reserved for such tribes. Other groups residing in Diu area, known as 'Kafaras’ have maintained some of their original characteristics and language. They hardly intermarry with other Sidis; many of them have accepted Christianity, The third group consists of royal Sidis. They are the survivors of Sidi State of Jafarabad established by a commander of a fleet of the Sidi chief of Janjira (established during the times of Shivaji). Jafarabad Sidis consider other Africans as inferior to them. There was also one Sidi principality in the State of Sachin near Surat and even Ahmedabad had a Sidi ruler for short period. They maintain relationships with other well-to-do Muslim families’ only.⁹ 

From these evidences it could be safely concluded that some Sidis came as house servants, some came with the invading Arabs, and were in the employ of Nawabs' and Sultans, and some may have come with invading armies as (Muslims or Portuguese) mendicants or merchants and settled in Gujarat. This process might have spread over the 14th to 17th centuries.

During this period Africans have undergone a process of integration. They have accepted many social customs and codes. As Muslims and Hindus in Saurashtra were socially integrated; Sidis, though, following Muslim rites, also follow many Hindu customs. They also practise the custom of 'Shrimant' known as 'Kholo Bharvo', offering of coconut on occasions of 'Mundan' ceremony of male child, along with circumcision as per Muslim code, and customs of Pithi, Mandap, and Mameru etc. during marriage ceremony. They have also accepted clan names like Parmar, Makwana, Darbar, Shah etc.¹⁰ Some of them 'have accepted Hindu Gods as their clan Gods', In the pamphlet published by a journal of Sidis on 3rd November 1979 a resolution is quoted which asserts, that the Sidis living in Saurashtra and Bharuch districts, who consider Baba Ghor their pir, have 'customs and manners… different from the other Muslims…' and * no one except a Sidi should be included in the administration of the tomb of Baba Ghor’.¹¹ The amount of integration is .clear from the terms they use to denote kinship patterns like Dikro, Dikri, Gharwali, Fua, Mama, Kaka, Bhanej (sister’s son/daughter), Masa(mother’s sister’s husband), Sadhu(wife’s sister’s husband), Vevai(son/daughter’s parents in law), and so forth.¹² Sidis have also evolved a community Panchayat to regulate social behaviour. The Sidi Panchayat of Jamnagar seems to be well organized as it is administered by some educated people¹³. There are also the Gondal Youth Organization and Bhavnagar Negro Welfare Board which publishes 'Sidi Samachar Patrika'. In this journal news about Sidi community, new social rules and regulations, information about marriage, death, transfer, educational achievement etc. are published (which is now closed).

Over the years many Sidis have moved into towns and have accepted modem ways and living style. They are hardly different from other Gujarati except in their ethnographic characteristics. To recapture the real vision of Sidi life a visit to village Jambur is necessary. It is a small hamlet of 86 households. Its name suggests that it was established as the hamlet of the royal hunting squad known as Jamoor/Jamoori. They live in mud houses with roofs made of grass or country tiles, their dress is similar to that of other Gujarati villagers. They are engaged in agriculture, forestry, fishing and transport activities. They grow groundnut, cotton, fodder and other coarse grains.

Economically they are poor, their average income per household was Rs. 1 639 45 (per capita Rs.301.27) in 1961, majority of them earn in between Rs.1.201 to 2,500 group.¹⁴ According o Dr. Naik and Pandya their average income per household is Rs.3,308 in 1981, and their indebtedness has also increased.

Though the Jambur-Sidis follow Muslim custom their most revered Pirs are Baba Ghor, Nagarchi Baba, Sidi Makbut, Sidi Pyara, Sidi Mmulu, Dariyapir and Mai Parsan (sister of Baba Ghor). Every evening people gather to pay their homage to the Pir, incense stick is burned and 'Prasad' distributed, a lamp is lighted and bugles and drums are played. At the time of urs and every Thursday the Sidis perform their Dhamal dance. It is interesting to note that the songs have Gujarati words. A Troupe of 8 to 10 persons dressed in animal skins, and painted bodies, wearing headgear of peacock feathers (or feathers of other birds), at the rhythm of Madido (big drum) and Dhamal (small drum) as well as other musical instruments (e.g. Shelani, Mai Mishra, Sir mukla-ka-sota, nafir, mugarman etc.) perform this sacred traditional dance. They also observe Namaz, Id, Moharum and other Muslim festivals and wish to pay a visit to Mecca. Their educational standard is low, even in urban areas 97.6% females are illiterate, and in rural areas 88% males are illiterate. The percentage of those who have passed S.S.C. is only 1.2% (only one female in that group).¹⁵

From various studies and surveys it seems that Sidis have integrated in Gujarat life and they maintain hardly any original customs except the Dhamal dance and some ethnic features. In Saurashtra they are considered Scheduled tribe and are given usual facilities but their economic and educational standards are very low. Now they have left the earlier activity of piracy, robbery, thieving etc. and have accepted civilized ways of life. They have also spread all over Gujarat and we find them in most towns and many villages. However, they live in close groups and have preserved their physical characteristics by usually marrying within their own group.

The integration or participation of Africans in the Indian society can be assessed on three different planes 1) Socio-Cultural, 2) Economic, and, 3) Political. In Soda-Cultural aspect Gujarati language ha& become their mother tongue with some differences in sentence construction. In social life they have entirely accepted the customs of Saurashtra region including an admixture of Hindu and Muslim practices. However, their mode of greeting is evidently African. During handshake they rotate their palm and bring the thumb in such a position that the thumbs pressing against each other are in standing position. In education they arc backward, however, in Bhavnagar they are more advanced and the community can boast of four doctors, as well as one graduate. But Bhavnagar is an exception. In Jambur they have started a residential school (Ashramshala) since 1974, where 144 students (including 25 girls) are studying. Ethnically they have been maintaining their Negroid features by marrying within the group. Marriages between Sidis and non-Sidis are not accepted; however, the Sidi Nawab families of Jafrabad and Surat have marriage relations with other Muslim families.

In economic activity Jambur Sidis are largely agricultural workers, woodcutters and some have their own land. Some farmers grow cash crops like groundnut but their overall economic position is low. It is alleged that most of them spend their earnings in gambling or numbers (warli-matka) but they keep away from alcoholic drinks. In Talala town Sidis have tried their hand as hawkers, small traders, drivers etc. In Bhavnagar they are employed in railway and some of them have clerical jobs. Ratanpur Sidis mostly work on Agates. Further, as they are included in the Scheduled tribe. Sidis particularly in Talala area, expect governmental help for everything. The effort to start Co-operatives has so far failed (e.g. woodcutter's co-operatives); again, at present they are trying to get some subsidy for transport co-operative. Some Sidis have their own catties and are desirous of joining milk-producers co-operatives, which are largely organized by non-Sidis.

One can see a powerful and sturdy Sidi carrying a huge tree-trunk on his shoulder, even their females carry a 100 kg head-load of wood without any hesitation for a long distance. They are prepared to work at backbreaking jobs. Their ignorance, habit of spending on cinema or gambling, as well as absence of proper guidance regarding saving and lack of education have kept them poor. They do not think or plan about future with an eye on development. They prefer to spend their earnings on readily available entertainments. They enrich their leisure with instantly made couplets and vibrating dances. No doubt their living standards have improved but in comparison with their neighbours they are still far behind.

Sidis' involvement in politics is very marginal. In Talala area, where they are largely concentrated, their impact on politics is not considerable. They side with the ruling group, as they consider that the rulers will help them. Jambur has a joint Panchayat with Madhapur. Jambur Sidis have four members in this Panchayat. They are actually selected by the Jamat-elders of the community. They are elected without any opposition; no one is prepared to file his nomination without the permission of Jamat. There are Sidi members in Taluka Panchayat (Mr. Bilalbhai Raju, who is also the President of the Co-operative). Bhavnagar Sidis are active in political parties and participate in labour unions. Whereas, Sidis have their own youth organisations like Ratanpur Yuvak Mandal and Vadva Sidi Yuvak Mandal (Husenbhai A. Miyava, Bhavnagar). Mr. Abdulabhai A. Makwa's Sidi Rastriya Yuvak Mandal's activity is widespread and members of other communities also participate in it. Mr. Makwa is active in Janata Party and is the Organizational Secretary at district level. Mr. Bilalbhai Abdulabhai is the Assistant Chairman in the Loco Branch Bhavnagar of Western Railway Employees' Union while Abdulraheman Alarakhbhai is Secretary in the workshop branch of Mazdur Sangh. It seems that the Bhavnagar community had the advantage of good leadership under Abdulabin Mubarak, who started the Sidi Samachar Patrika (during 1976-1979), and Husenbhai Lobi and others. Bhavnagar Sidis are well organized; they try to participate in the activities of other communities and strive to improve their own status.

From this observation it could be concluded that Sidis have accepted the language and the customs of their area but their participation in the economy is marginal.

Distribution of Sidi Population in Gujarat

Source: T.B. Naik and G.P. Pandya; op.cit.

* Approximate population based on field observation.

REFERENCES

1- T.H. Esquire, A Relation of some yeares Travailie Begvnne Anno -1626, into Afrique and the greater Asia. London,1634. See Also Captain Kerridge, ed. English Factory Records in India, London. 1932.

2. Dr. T.B. Naik and G.P. Pandya, The Sidis of Gujarat (A Socio-Economic Study and Development Plan, Memio: Gujarat Vidyapith, Ahmedabad. 1981. It is noted that there are African Settlements in Andhra Pradesh, Maharashtra, Kerala, Karnataka and Union Territory of Div-Daman-Goa.

3. Census of India 1961, Village Survey Monograph * 10, Jambur, Vol. V-Part VI- No.10, R.K. Trivedi Superintendent of census operations, Gujarat.

4. It is interesting to note that the world famous mosque of Ahmedabad having trceried window is known as the mosque of Sidi Saiyed. According to Oxford Dictionary it is an equivalent to Saiyed a title of honour and respect similar to prince.

5. Dr. Naik and Pandya ibid (2) p.7. Also: Shah, Vimal, Gujaratna Adivasio, observes that Sidis were brought by British for Akik industry. Borer, M.C. A Short History of the People of Africa. (1962) p.102, believes that Portuguese brought them to India. Parikh Ramlal. Gujarat Ek Parichaya (1961) p.160. Says that they were purchased by the Nawab of Junagadh from Portuguese. Shrikant. Laxmikant. Congress Patrika, Sept. 1965, says that Indian traders, while returning from Africa, brought them. See also; Kawa, D.K. Jamburna Siddio – Ek Adhyayan. Dissertation, Dept of Sociology, School of Social Sciences, Gujarat University, 1967,

6. "The Rajpipla mines came to be known as the Baba Ghori Hills and his and his sister's name became brand names for certain varieties of Agate goods" Dr. M.J. Mehta, Agate Industry of Cambay in Medieval times, (memio.), Ahmedabad. The village where Baba Ghor settled is also known as Ratanpur (the town of Gems).

7. Census of India, 1961. ibid. (3).p.6.

8. Census of India, 1961, Ethnographic series Gujarat, Siddi – A Negroid tribe of Gujarat p.3.

9. See, S.C. Mishra, Muslim Communities in Gujarat, Asia. Bombay, 1964.

10. Dr. T.B. Naik and Pandya ibid. ch.5.

11. ibid. p. 153.

12. ibid. p. 85.

13. Hemixa Rao, Jamnagarna Sidio.   M.Phil. Dissertation, Gujarat Vidyapith, Ahmedabad, 1980.

14.  1961 Census of India. op.cit., p.27.

15. Naik, Dr. and Pandya, op.cit., p.169.

Beginning

Narendra Modi was attracted by the ideology and activities of the RSS from the teenage. He dedicated his life to RSS and abandoned his family and wife. In course of time, he established his position amongst the youth and the workers of the RSS. He joined post- graduate studies to improve his credentials. He joined the post-graduate School of Social Science (SAMAJVIDYABHAVAN) of Gujarat University, as a student of Political Science. He came in my contact as I was a teacher there. During NAVANIRMAN movement and, when I was the coordinator of the election campaign of Janata Front candidate Bhimabhai Rathod from DASADA constituency, he used his influence with RSS workers to help that campaign. During Indira-Emergency he went underground, grew beard, to appear like a SARDARJI.

Ideology

During emergency he used to visit my place. It was clear that Narendra and his party hold the inheritance and attitudes of Nazism/Fascism. It is believed that if they declare emergency they would not jail their opponents but finish them in every way. Narendra, his party and RSS subscribe to a particular ideology whose basis is aggressive Hindu nationalism. This type of ideology gives more importance to power and dominance than human values. They try to capture power by instigating people’s feelings. They acquire enthusiastic support by fomenting communal hatred. They reject human, rational or scientific approach. Further, by advocating a return to the illusory mythical image of an ancient golden age. They built up a powerful organization of ideologically committed youth, emphasizing loyalty. When required they can come in the streets and create an atmosphere of terror.

Craving for Power

Craving for power is the greatest motivating force. A person aiming to capture power holds no bar. To achieve his goals he takes help of any person, organization, norms, values etcetera, and utilizes them. For his personal goal, but, as soon as they are not needed or found obstructive, he does not hesitate or feel ashamed in abandoning them or removing them like a chewed bone. His only aim and value is power. This type of unfettering endeavor to acquire power is evident in Narendra. He wants to get power by any means – using SAM, DAM, BHED and DANDA. (Persuasion, Money, Divisive methods and Force.)

Removal of Obstructions

In the initial stage, Narendra, utilizing his position in the RSS, tried to establish himself in Gujarat and his ascendency in the BJP government of Keshubhai.  Upset by his activity the party (BJP) exiled him from Gujarat to Delhi.  In Delhi he solicited the good offices of one influential Guajarati, who had access to Advani, and got the permission to return to Gujarat. (Keshubhai has revealed that, he threatened Advani to go to fast unto death before his house if he is not given the permission to go to Gujarat)  As soon as he got entry into Gujarat, he started his game. He started forming a group of his supporters and marginalizing those who were not helpful or obstructive to his plan. By removing Keshubhai, Suresh Mehta, Kashiram Rana and such other veteran leaders he cleared his path. He, also, tried to create a feeling that he is a loyal follower of Advani by supporting him in election and his RATHYATRA. At this stage he acted as if he is the protégée of Advani but now he is trying to belittle Advani, cut him to size, as he seems to be one hurdle in his goal to become the prime minister of India.

Manipulation

All the gates were now open for him as he enthroned himself and removed the veteran leaders of RSS-Jansangh-BJP. As he ascended in the power grid he started avoiding the common workers, who had helped and supported him, as their utility was over. Now he needed followers, who did not know the earlier Narendra and treat him as equal, but would be daunted by him. He wanted pigmies, who would be his sycophants, yes-men, accept his words, working according to his wish, would not be a challenge to his power. And, such people are available in dimes a dozen.

'Neither Eat nor Allow to Eat'

When he came to power, he declared that I will 'Neither eat nor allow to eat'.  At this time there was no constraint to go on fasting programme, this was a promise for non-corrupt governance.  After becoming the chief minister he got the opportunity to establish his control over bureaucracy, police and other officers. He acquired the power to take decisions which may be beneficial to his supporters or obtain more supporters. During some investigations it is revealed that some of his ministers or officers systematically collected tributes (KHANDANI). There are officers in bureaucracy and police who try to please men in power for their own benefits as well as, wedded to the ideology of ruling power, in this case communalism.

In the earlier period Narendra created an impression by his simplicity and honesty. But if you look at his new sense of dress and makeover, his life style does not match with the life style of old Narendra. Further, his ministers, administrators and police officers are accused of corruption and he himself is accused of giving benefits to some business houses. Recently Narendra has launched a campaign for donation (DHANDAN) to collect funds for coming assembly elections expenditure. It is alleged that some unscrupulous means are used to collect money for this fund.

Misuse of Rhetoric

Narendra is a good orator. He is skilled in rhetoric. He knows how to play with words and use them effectively. He has the dexterity for populist lectures. He possess the skill to instigate the feelings of jealousy, prejudices and the sense of self-pride (ASMITA) prevalent in the masses.  With the crafty use of rhetoric he plays the game of avoiding uncomfortable questions or problems and distracting people’s mind. Also, after getting power he got the opportunity to utilize government propaganda machinery and funds to build his charisma. Frequently, numbers of advertisements are issued on various occasions in newspapers and magazines praising Gujarat government and his efforts or announcing some projects or benefits to this or that group. In these advertisements his photo is always larger than anyone else’s.  He has acquired the leeway to control his supporters as well as opponents by using the intelligence services.

Utilizing these capabilities, he has tried to erode the legitimacy of supporters of communal harmony, intellectuals, secularists, rationalist, humanists and liberals by branding them as enemy of Gujarat, opponents of Hindus and supporters of appeasement. Due to this strategy the growth of liberal and rational forces have received a setback In this atmosphere the attitudes necessary for nation building like communal harmony and secularism are at receiving end. It seems that Narendra is trying to push back Gujarat in the era of the seventeenth century ethos.

Reign of Terror

Depicting Jews as villains, Hitler provided an easy target and a sucking stick (a pacifier) to the German people. Similarly, by depicting Muslims as villains Narendra has given a sucking stick to the people of Gujarat. He got an opportunity to spread the atmosphere of hatred towards Muslims and allowing their killing in 2002 (post-Godhara) riots in the wake of the arson of the coach of Sabarmati Express, carrying the KARSEVAKS. Similarly, he is accused of resorting to the killings of Muslims or other obstreperous persons under the guise of encounters.  He was accused by the father of Haren Pandya, one of his colleague and a rival. Further, number of cases has come to light where persons, agitating against some of his minister’s corruption, by means of public interest litigation and/or right to information, are attacked or murdered.  It seems that by the tactic of spreading the atmosphere of fear and terror, a technique of silencing the critics is implemented. Also, Hindu oriented organizations related to his party try to deter the rationalist and protagonist of scientific temperament against superstition, blind faith and miracle mongers. (ref: my article, Fascism Knocks at the Door, in RH).

It seems that he has tried to produce an environment of terror in Gujarat. It is a blessing that the central government is not under his power and he has no control over military. Also, there are still some spirited individuals and voluntary organizations in Gujarat, freedom of press, some fearless officers and free judiciary who are committed to the values of democracy. This provides some curbs on his autocratic rule, and hope for the survival of freedom and democracy here.

Image

Narendra has succeeded in creating a true or false, good or bad image of himself within his party and/or other parties and people. It is necessary to understand this impression or image of, or a myth regarding Narendra. (Psycho-socio-political analyst like Dr. Ashish Nandi, who has interviewed him, could give a more penetrating appraisal of Narendra.)

1) He is a good orator and organizer which are helpful in winning elections. Actually, his campaign in some areas failed and one leader of NDA, Nitishkumar of Bihar, opposed against the BJP’s plan of sending him to Bihar for election campaign.

2) Before giving him the certificate of an efficient administrator it is necessary to answer that, for whose benefit that efficiency is applied –whether in the interest of people, his party, his supporters, a few capitalists?

3) He is expert in finding the pulse of the people. Actually, all populist leaders have this capacity. Without providing any concrete benefits to the people they are proficient in making statements which would please them, excite their feelings and satisfy their pride. They desist from giving bitter pills to the people even if necessary for progress. They are not interested in the advancement of the people but intend to take advantage of their feelings.

4) He advocates aggressive Hinduism to attract majority Hindu votes as well as remaining faithful to the legacy of RSS. He supports the approach of considering Muslims as second class citizens, enemy of India, violent and terrorist. However, now, as he is aiming to be a national leader and also to get Muslim votes, he is trying to entice them. The fast undertaken in the name of SADBHAVNA mission is an example of such gimmicks and tactics. (These seven star fasts where organized at various places and crores of rupees from government funds were spent for propaganda, luxurious arrangements etc.).  Also, now he has started talking in the name of billions of Hindustanis (not Indians) instead of five crore Guajaratis. This shows that as an adept politician, he can change direction according to wind, or pretend to have changed and produce an illusion. Along with these SADBHAVNA fasts, by skillfully using the propaganda machinery, he projected himself as the future prime minister of India. Albeit, this has resulted in displeasing other aspirants including the RATHYATRA fame Advani, known as minister in waiting. The NDA leaders were placed in embarrassing situation while explain their position in this context.

5) Narendra has tried to fashion an impression that he has the capability to curb terrorism in Gujarat and the whole nation. His rush to Mumbai during terrorist attack, to declare compensation for the killed policemen – which was rejected, to encourage encounters in Gujarat, make statements about Kashmir, Pakistan and estranged Indians in the other nations, are part thereof.

6) Narendra exhibits traits of an authoritarian personality and paranoia related with it. He does not tolerate opposition or rivals like a paranoid person he might believe that his person and position is in danger. That may be the reason for his manipulation to remove any rival who may challenge his supremacy. Also, number of commandos for his protection and elaborate security during his travel or public appearances suggests that he is obsessed by fear. This set of mind may result in a disproportionate response to a critical situation. (his response to Godhara carnage and its aftermath.) It is advisable that for the treatment of such psychological disorder he should have counseling sessions with a psychiatrist, in the interest of himself and others,

7) He is smart enough to understand that by simply promoting communalism, riots, encounters and the politics of hatred he cannot be a national leader. Hence he has tried to project himself as the pioneer and promoter of the development in Gujarat. He has tried to create an illusion that the NARMADA project, industrialization of Gujarat, coming of various industries to Gujarat is due to his efforts.

First, no large project or industrial development is achieved in five-ten years. (Rome was not built in a day.) Work on NARMADA project was going on since two-three decades and so many areas and villages in Gujarat are waiting for water.

Second, industrial development requires an infrastructure which is the contribution of many public and private sector efforts during the whole century. No one leader or party can claim it as their sole achievement. (And, still, Gujarat is number ten, even behind Bihar, on the list of rate of growth). Getting promises for intentions to establish industries in Gujarat by organizing expensive fairs, conferences, meetings and conventions has not proved successful as hardly ten percent of promises have been realized.

Third, on the other hand, some favoured industrialists are given lakhs of hectares of land at very-very low price. Unrestrained and illegal mining is pursued by his collaborators. A few people have become wealthy by grabbing pastures, farmland, underground wealth and polluting the environment. This is not development. One of his party member and MLA, Dr. Kanubhai Kalsaria is spear heading a movement against such gift of land to one industrialist. (He also fought PANCHAYAT elections in this area, floating his own candidates against the BJP and they won. He has also declared to oppose Narendra in the coming elections. Also, ref: article, Farmers’ Survival March, by Indukumar Jani in RH of June 2011, no. 495)

The question is: whose development ….His his teammates, his collaborators a few capitalists or the people? Some people amassing wealth by sacrifice of pastures, fertile farmland, minerals and environment, by mortgaging the future of the coming generations is not development for progress but the devilish face of worst form of capitalism.

Need for Vigilance

From this analysis it could be seen that how potent a danger Narendra poses against democratic system and values. Actually, his style reminds one of Hitler, a nightmare for Germany and the world.  Narendra also exhibits frugality, lust for power, amoral manipulation, rhetoric, populist exhortations, communal instigation (in case of Hitler Jews), propaganda machinery for misinformation, method of eliminating rivals and opponents, terrorize people by the use of special voluntary force  (in case of Hitler Nazi SS), etc., similar to Hitler. A person having this type of mental frame is not conducive to egalitarian social or economic system and progressive, democratic, liberal, secular, rational or scientific attitude or approach. Let us remember: ‘eternal vigilance is the price of freedom.’

—

[“The Radical Humanist”, September 2012; vol. 76, no. 6; pages : 20-23]