Business communities continue to extend their economic sovereignty over the affairs of people in indigenous areas all over the world, much like colonial empires in the past.
MARK RASQUINHA
Indian Society has stood on the cusp of both institutional and cultural change for a little under ten years. As time passes, Margaret Wheatley observed, three major trends that shape American societies: the first is a sense of unproductiveness and dread, followed by the realisation that information is biased and untrustworthy, and finally, clarity, that the world changes as a result of local community actions. These trends are not only applicable to American societies but also contemporary Indian societies. Most notably these trends are visible in the recent episode of the draft changes proposed by the Indian government to alter the nature and character of Lakshadweep. An island, situated south of the Indian subcontinent and home to indigenous people, flora and fauna.
The growing sense of unproductiveness and dread accurately describes the mood of Indians, who have suffered decades of inequality. These feelings have developed an attitude toward rural and indigenous communities that declare such communities have no future. Narrative discourses of migrants particularly the rural community announce “their town’s death is inevitable because it lacks economic opportunity.” Expand the space in question and we find, the other discourse is also a discourse of despair. Migrant accounts state that “only attracting industry can make them prosper.” The widening rural-urban divide in the country since the 1990s seems to confirm a transition in attitudes from impotence and dread to desperation and anger.
Second, the increase in misinformation, the presence of a digital content creation industry, algorithmic news culture to target ideological audiences and the evolution of promotional culture has impacted the value of information. Subsequently, information no longer changes minds, certainly not concerning issues such as global climate change, species extinction, or economic development. For example, draft legislations to change the social, economic and political framework of Lakshadweep has sparked debates over social media and other physical public spheres. The sides of the debate are driven by information and misinformation which have put the average citizen in a state of confusion. More importantly, information and mis-information have resulted in the decline of information’s power to change minds and shape opinions.
The final but most important trend mentioned earlier concerns local communities taking action – with people taking control of their own futures. In order for people in areas such as Lakshadweep to shape their own destiny, they must work together for a common objective that is in the interest of their communities. But first, they must understand and accept that the ultimate source of economic, social, and ecological degradation and depletion is ‘Economic Colonization’ by the Indian state.
The Economic Colonisation of Lakshadweep
The feeling of impotence and dread is caused by centuries of economic exploitation and extraction of community resources, not by a country, but by a class of people. In India, European businessmen were enabled to carry out large scale exploitation by Indian men of commerce. Remote regions, such as Lakshadweep continue to suffer the impact of long-term "economic colonization"—a term typically applied to neoliberal economic development in politically colonised countries. Rather than being colonised by national governments, today, multinational corporations now carry out economic colonisation.
Business communities continue to extend their economic sovereignty over the affairs of people in indigenous areas all over the world, much like colonial empires in the past. Corporations use their economic power to dominate local economies and gain control of local governments, robbing communities of their resources. These acts are performed by corporations not only in India but the world over. Therefore, Indigenous communities like the islanders of Lakshadweep are on the verge of further losing their sovereignty, as corporations use their economic power to dominate local economies and governments.
Political colonialism was historically justified by the ethnocentric belief that the coloniser's moral values were superior to those of the colonised and that the colonised would ultimately benefit from the process of civilisation. Today, Economic colonialism is defended by the urban-centric belief that rural people cannot develop their own economies and rely on outside assistance. The idea that corporate investments will bring much-needed jobs and income to marginalised regions of economically depressed communities has fueled legislative changes. However, access to better schools, better health care, and expanded social services, as well as a wider range of retail businesses remain pipe dreams. Moreover, these basic promises made to previous political colonies were the same.
Such discourses has resulted in Indigenous social and political structures being destroyed, leaving communities with no foundation to reclaim self-government and confront the new age coloniser. The silent support by the citizenry of the Indian mainland gives currency to the new age coloniser who will continue to destroy local cultures. There are plenty of examples to find, some as near as the closest window, only if the eyes were willing to see. There are many stories of our lost culture that are told by the older generation. But, it is hard to listen to these voices amidst sounds echoing from industrial extraction and exploitation.
Alternatively, colonisation has brought an economic and social change in certain cases, such as the regions of North America and Australia. However, in these instances, indigenous populations were insignificant and colonial immigrants essentially wiped them out. The indigenous communities of these regions were given the option of assimilation or extinction. While some chose assimilation, others chose extinction. Either way, these communities harbour deep resentment against the states that govern their regions.
Ironically, in the case of rural America (USA), European colonists arrived in rural regions to profit from the wildlife, timber, and minerals that had been left undisturbed by Native Americans. Subsequently, the exploiters moved on once the resources in a particular location were depleted or lost their economic value. Where many fur trading, logging, and mining towns once thrived, only “ghost towns” remained. This begs the questions we must ask of ourselves, the policymakers (government) and the policy. What is the cost of an economic ghost town and is that what we want for our cultural spaces?
The Integral Consequences of Economic Colonialism
Thus, the ecological threats posed by economic exploitation are real, and they are not restricted to specific areas, as many people are led to believe. Islands like Lakshadweep, in particular, will not be spared the consequences of inaction if denial continues. Gustave Speth, author of the book Bridge at the Edge of the Earth wrote, “For all of the material blessings economic progress has provided, for all of the disease and destitution avoided, for all the glories that shine in the best of our civilisation, the costs to the natural world, the costs to the glories of nature, have been huge and must be counted in the balance as tragic loss.”
Speth points a finger at what is at stake if the proposed draft laws concerning the island of Lakshadweep are not shelved for good. To proceed with the ideas of the government is to sign on the death warrants of indigenous culture, healthy fisheries, reefs and other such marine life. Moreover, to witness the enactment of the draft laws proposed by the union government on a marginalised community will be the act of a morally bankrupt citizenry. However, most members of Indian society remain ignorant to the façade of economic development. Those who are aware either want a piece of the pie or are languishing in jails across the country eating humble pie. Such is the tragedy of our times
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