Even today I am pleased to report a video-magazine through this blog. It is the protagonist Vandana Shiva, Indian scientist and environmentalist, one of the leaders of the No Global movement which in the opinion of the writer, has become a bit '(a lot) dated, especially in the definition. You can not deny something that in fact is now fully in place, globalization, it is rather a distinction between globalization and a healthy worst that can not be, as always, two sides of same coin. Vandana Shiva interviewed in 2006 on behalf of the monthly ecologist (and a much-po' "complainer") AAM Newfoundland. I reached for
Hauz Khas, one of the best neighborhoods of New Delhi. I had a night on the back and I had to shoulder a long wait before being received. He greeted me, finally, with English Oxford and a palpable familiarity with the media. Vandana Shiva
I find that doing the battles sacrosanct, like the one presented in the video that I decided to report, but at the same time, is a character that leaves me perplexed for several reasons I will mention shortly.
development in India, the dream / economic miracle of the subcontinent, will have its martyrs.
I quote from the Times of India (January 6, 2011): "According To poverty figures put out by the World Bank the number of poor in India - defined as people earning less Than $ 1.25 per capita per day in purchasing power parity terms - rose from 435.5 million in 1990 to 455.8 million in 2005. "
rapidly lead to those unfamiliar with the English: "The number of poor (according to the criteria of the World Bank that identifies how these people who earn, individually, less than one dollar and twenty-five per day, equal purchasing power) has grown in India, from 435.5 million (as of 1990) to 455.8 million (as of 2005).
Nevertheless, according to another estimate, the Indian middle class expected to reach 600 million people within 10 years. The Indian development
thus two sides: there are those who are finally becoming a standard of living "human" (these days in Varanasi freezes and I am one of the few people using a couple of warmer gas in the house and come therefore considered almost eccentric as the average Indian it may still bear the costs with some difficulty. People are so wrapped up in the house, sneezing and coughing frequently) and this is a phenomenon that I consider, beyond all moral and ideological, completely positive, but some is sinking further into a state of distress, surpassing the threshold of poverty.
Against this I find that what we should do is not only accusing the multinationals and the development model that the country is experiencing. It is here that I do not agree with Vandana Shiva, with his Oxford English says, to put the big, that it was better when it was worse when he had the poor (though the word "poor", at least for half of the Indians - which has never been part, of course, Vandana Shiva - was literally a euphemism) but serene. Mind you, to quote the title of a book publisher friend of the late Angelo Quattrocchi "corporations are bad" but really I'm afraid that in the case of India, beyond issues of exogenous (which of course there are good and are dealt with very seriously , I give full support to Vandana Shiva from this point of view), it should face those within. In other words, I think we should investigate thoroughly and critically the traditional culture of the country to bring order among the causes and effects of specific aspects of his personality.
still out of ideology, I am convinced that one of the fundamental keys to understanding the culture indiana (stando almeno alle idee che ho potuto sviluppare in oltre 5 anni di vita nel paese) sia il sistema castale, riconducibile ad un preciso ordine cosmico e spirituale: il dharma.
Fare una panoramica storica del fenomeno delle caste è piuttosto arduo in questa sede e si dovrebbero anche fare cenni importanti di storia dell’India antica. Per dirla in breve: sembra acquisito che le caste siano state un prodotto dell’espansione ariana nel subcontinente, a partire dal tremila A.C. Sarvepalli Radhakrishna, saggista prolifico, presidente della Repubblica Indiana dal 1962 al 1967, nel suo Indian Philosophy scrive che l’imposizione di un sistema castale abbia rappresentato un tentativo, da parte degli invasori ariani (di skin), to preserve the ethnically meticciaggio Dravida with the native (dark-skinned). Alongside this is worth mentioning that the same issue of autochthony is quite controversial as there are those who support the Aryans were natives of the subcontinent and did not come, as claimed instead the majority of scholars from Central Asia. Be that as it
castes are a reality in India with an ancient history and solidity. We know that Mahatma Gandhi spent much of certain aspects of culture, caste, giving even the task of writing the constitution of the Republic of India to Dr. Ambedkar, an "outcast" ("untouchable" o, per usare il termine più appropriato, un dalit, “un oppresso”, “un massacrato”) che, naturalmente, rese le caste anticostituzionali.
Fu un importante passo in avanti ma non certo risolutivo e la dimensione castale continua a permeare profondamente il subcontinente.
Chiunque abbia un medio livello culturale sa della realtà dei “fuoricasta”, in India, dei dalit: l’ultimo scalino della struttura sociale del paese.
Visitando il sito www.dalits.org , legato alla National Campaign on Dalit Human Rights ho trovato una definizione che credo calzi abbastanza bene al fenomeno in analisi: apartheid nascosta. Viene inoltre menzionato, nello stesso sito, the current number of Dalits in India: 170 million people who continue to suffer often about 140 types of discrimination created by the dominant caste system (which, for those who really do not know it was the Brahmin, Kshatriya and Vaishya in - respectively, the traditional caste "Intellectual / hierocratic", "warrior" and traders - the three privileged castes and the Shudra, the servants, the lower caste, followed, not even worthy of being included in the caste system, Dalits are already mentioned) to study which will Call here.
So, starting to do some account of the one billion and two hundred million people in India, 170 million (Almost one-sixth) suffer hidden apartheid, and according to what is still says the site www.dalits.org , simply living in "inhuman" (at least enough to live in the country to realize that the site is not mentioned reported nonsense).
remaining in the network, citing the "India" in wikipedia, there are other interesting data, other numbers (which help to make the speech a little hazy).
quote:
quarter of the nation's population is below the poverty line identified by the government $ 0.40 per day. In 2004-2005, 27.5% of the population lived below the threshold.
The percentage of people living below the international poverty line of $ 1.25 per day is, however, decreased from 60% in 1981 to 42% in 2005. The 85, 7% of the population lived on less than $ 2.50 (PPP - equal to 'purchasing power -) per day in 2005, compared to 80.5% in sub-Saharan Africa. Let
: it is not a very comforting.
I think I can define the traditional Indian culture, even in the face of extraordinary mystical tradition, deeply authoritarian and illiberal, it also captures the behavior of those minutes. My interpretation of these data is that the dominant elite of the caste system has deliberately wanted to keep the vast majority of the population in a state of "impotence," an inability to assert greater wealth distribution (in fact, on the other side of the scale, citing a figure of the famous Indian writer and journalist Tarun Tejpal, among the 10 richest men in the world, four are Indian) and, more generally, the more power. Poverty is a great tool of social control as, indeed, keeping much of the population in ignorance (in India today there are still 35% illiterate, only fifteen years ago, they were more than 50%).
The wages of Indian workers have always been among the lowest in the world (just consider data from Wikipedia) and nel paese non esistono organizzazioni sindacali in grado di incidere davvero a livello politico.
In presenza di una forte chiusura, fino agli inizi degli anni ’90, del paese ai capitali stranieri, di una sedicente politica interna socialista (mi chiedo quale socialismo possa essere quello che, di fatto, non preveda una sanità pubblica ed un accesso universale all’istruzione, per citare appena due esempi) e dunque di un sistema burocratico proverbialmente kafkiano non c’è, a mio parere, da meravigliarsi che sia rimasto, fino ad oggi e malgrado le grandi risorse, a livelli spaventosamente di terzo mondo.
Che sviluppo ci può essere in un paese dove oltre l’ottanta per cento della popolazione si può permettere, when you can afford it, barely survive? At a time when very few are able to consume (and do not speak here of "consumerism" or degenerate forms of consumption but of "healthy eating", "legitimate") to what extent it is possible to produce goods and, therefore, work?
A separate merit unbelievable levels of widespread corruption, a phenomenon that is increasingly present, at least formally, the agenda of the current political leadership and the ability of people to live with health conditions to say the least desperate (even Even if the improvements in this regard in recent years, are considerable).
We know, del resto che, oggi, la situazione sta cambiando, in virtù di una “rivoluzione liberale” inaugurata dall’attuale premier Manmohan Singh.
Credo davvero sia quello di cui il paese ha bisogno malgrado quanto sostengono sopravvissuti No Global (magari ubicati nella Toscana Felix, che si riempiono la bocca con l’austerità e la frugalità degli altri, essendosi sempre guardati bene anche solo dallo sfiorarne i livelli più tollerabili) o, ad esempio, alcuni sostenitori del “paradigma gandhiano”, tra i quali rientra, in parte, anche Vandana Shiva.
Alcuni di questi identificano nell’utopica India dei villaggi e dei loro consigli di anziani-saggi (panchayats) un’alternativa the present model of development. Argue for an India that maintains its traditional attitude of a frugal and, in essence, little more than perpetuating an economy of subsistence. One hypothesis is lacking, I see, quite precisely by virtue of realism of the phenomenon, from Seattle, with little luck and a symbol of the flag naive, it was decided to deny: globalization.
Globalization "good", the real-time information circulating over the Internet can not make a clean sweep, over time, many local and traditional (including, thank goodness, than the Indians). This is, of course, a process issue (of dilution but also cultural renewal of their value-size), a critical step definitely but you can not realistically think that, in the face of it, the young Indians do not wish to see and afford to live a little 'of the world far beyond the possibilities of virtual reality.
In a nutshell, I think it's reasonable to think that young Indians, most of those in the West, we want only one thing: being, overcoming the shackles of a so-called traditional culture, according to the arguments so far, begins to be totally anachronistic without, however, had never shone for social success.
Welfare and more freedom, more space to the needs of the individual who has always had to submit, in India, the dictates of tradition, being more experienced than being free to live their lives and, therefore, free to choose.
paradigmatic in this sense, the phenomenon of marriages arranged by families, still prevalent in much of the country. The size
caste, also, has always kept to a minimum social mobility, so that until a few years ago who was born into a family placed in a specific professional branch has often been almost a sentence having to do, in turn, the trade or profession of their parents, alongside a wife or a husband who were not at all subject of choice.
is what I call "the tragedy of inevitability" that still afflicts the people of India deeply.
More generally, I find that so-called traditional Indian culture is very much a culture of domination and subjugation that is starting to show cracks irreversible in another crucial area: the university education.
I quote another article from the Times of India (December 26, 2010) entitled enlightening new In India, more guides Than gurus :
For generations, the unquestioned god Was the professor and guru of the Indian classroom, Able to hold forth for hours with no one daring to ask a question or to confess They Had not understood concept. Students Would kneel and touch the teacher's feet Whenever They met unfaltering as a sign of respect.
translating, in short, the professor has for generations been the undisputed god and guru of the class of Indian students, able to go on for hours without
that no one dared to ask a question or admit that he did not understand the concept. The students had to kneel and touch his feet whenever he met as a sign of unquestioned respect.
All this, argues Emily Wax in the article, created generations of professionals too intimidated to submit their own ideas. The economic boom of recent years, however, is beginning to ask, explicitly, the most creative professional cadres.
Ironically, the teachers are so bloated ending, in turn, to the classroom. The
Wipro, India's third largest information technology company, has in fact begun to organize trainings for "degurizzare" teachers rather than making it - more secular and perhaps for some, prosaically - the "trainers". Already
ten thousand teachers are being "degurizzazione" and it is expected to be "degurizzati" twenty-five thousand more over the next three years.
Given the awe of the students in schools, it is hard to think there is much more enterprising in the world of work and, more generally, in social life of the country, where hierarchies vengono venerate nella misura in cui sono, profondamente, temute.
Ed ecco che i nodi vengono al pettine delle battaglie di Vandana Shiva.
Le multinazionali (che in molti casi rappresentano la vergogna dell’economia di mercato nella stessa misura in cui il socialismo reale ha profondamente oltraggiato gli ideali socialisti) si stanno potendo permettere di saccheggiare il paese, di fare delle autentiche porcate (come quelle che si vedono nel video in questione) perché, tra le altre cose, possono far leva sulle tante espressioni della sua arretratezza: povertà, analfabetismo, ignoranza, profondo assoggettamento della popolazione, violento autoritarismo dei poteri locali.
Un’arretratezza tutta indiana, di cui la leadership the country must find the courage to take responsibility and, therefore, the martyrs of the Indian dream of 170 million innocent people who suffer every day the hidden ugliness of apartheid.
A country of interest groups, political and social players are less dependent, less naive and more active, you may begin to have some good elements to be less susceptible to degenerate expressions of the free market.
Following a brief introduction to the video on this site olisticatv and the video itself.
How do multinational companies to enter local markets, destroying economies and balances based on biodiversity and tradition?
The example of India, where mustard oil is not only a food traditional economic, but also an ayurvedic cure for many ills. Yet, on a pretext, has been banned throughout the continent, excluding industrial units, paving the way for entry of imported oils, particularly soya, much less suitable for food in India because of its characteristics. It speaks
Vandana Shiva, Indian environmental activist and scientist known worldwide for its commitment to the protection of biodiversity (interviewed here by Werner Weick and Marilia Albanian), citing the strength of women as creative and regenerative principle (Shakti ).
Video
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