Archive for ‘Bombay’

30/03/2020

Coronavirus: India’s pandemic lockdown turns into a human tragedy

Stranded workersImage copyright GETTY IMAGES
Image caption Millions are workers are defying a curfew and returning home

When I spoke to him on the phone, he had just returned home to his village in the northern state of Rajasthan from neighbouring Gujarat, where he worked as a mason.

In the rising heat, Goutam Lal Meena had walked on macadam in his sandals. He said he had survived on water and biscuits.

In Gujarat, Mr Meena earned up to 400 rupees ($5.34; £4.29) a day and sent most of his earnings home. Work and wages dried up after India declared a 21-day lockdown with four hours notice on the midnight of 24 March to prevent the spread of coronavirus. (India has reported more than 1,000 Covid-19 cases and 27 deaths so far.) The shutting down of all transport meant that he was forced to travel on foot.

“I walked through the day and I walked through the night. What option did I have? I had little money and almost no food,” Mr Meena told me, his voice raspy and strained.

He was not alone. All over India, millions of migrant workers are fleeing its shuttered cities and trekking home to their villages.

These informal workers are the backbone of the big city economy, constructing houses, cooking food, serving in eateries, delivering takeaways, cutting hair in salons, making automobiles, plumbing toilets and delivering newspapers, among other things. Escaping poverty in their villages, most of the estimated 100 million of them live in squalid housing in congested urban ghettos and aspire for upward mobility.

Migrant workers head home on Day 5 of the 21 day nationwide lockdown imposed by PM Narendra Modi to curb the spread of coronavirus, at NH9 road, near Vijay Nagar, on March 29, 2020 in Ghaziabad, IndiaImage copyright GETTY IMAGES
Image caption Informal workers are the backbone of India’s big city economies

Last week’s lockdown turned them into refugees overnight. Their workplaces were shut, and most employees and contractors who paid them vanished.

Sprawled together, men, women and children began their journeys at all hours of the day last week. They carried their paltry belongings – usually food, water and clothes – in cheap rexine and cloth bags. The young men carried tatty backpacks. When the children were too tired to walk, their parents carried them on their shoulders.

They walked under the sun and they walked under the stars. Most said they had run out of money and were afraid they would starve. “India is walking home,” headlined The Indian Express newspaper.

The staggering exodus was reminiscent of the flight of refugees during the bloody partition in 1947. Millions of bedraggled refugees had then trekked to east and west Pakistan, in a migration that displaced 15 million people.

migrant worker with children headed back home pauses for break, on day 5 of the nationwide lockdown imposed by PM Narendra Modi to check the spread of coronavirus, at Yamuna expressway zero point, on March 29, 2020 in Noida, India. (Photo by Sunil Ghosh /Hindustan Times via Getty Images)Image copyright GETTY IMAGES
Image caption Migrant labourers feel they have more social security in their villages

This time, hundreds of thousands of migrant workers are desperately trying to return home in their own country. Battling hunger and fatigue, they are bound by a collective will to somehow get back to where they belong. Home in the village ensures food and the comfort of the family, they say.

Clearly, a lockdown to stave off a pandemic is turning into a humanitarian crisis.

Among the teeming refugees of the lockdown was a 90-year-old woman, whose family sold cheap toys at traffic lights in a suburb outside Delhi.

Kajodi was walking with her family to their native Rajasthan, some 100km (62 miles) away. They were eating biscuits and smoking beedis, – traditional hand-rolled cigarettes – to kill hunger. Leaning on a stick, she had been walking for three hours when journalist Salik Ahmed met her. The humiliating flight from the city had not robbed her off her pride. “She said she would have bought a ticket to go home if transport was available,” Mr Ahmed told me.

Others on the road included a five-year-old boy who was on a 700km (434 miles) journey by foot with his father, a construction worker, from Delhi to their home in Madhya Pradesh state in central India. “When the sun sets we will stop and sleep,” the father told journalist Barkha Dutt. Another woman walked with her husband and two-and-a-half year old daughter, her bag stuffed with food, clothes and water. “We had a place to stay but no money to buy food,” she said.

Then there was Rajneesh, a 26-year-old automobile worker who walking 250km (155 miles) to his village in neighbouring Uttar Pradesh. It would take him four days, he reckoned. “We will die walking before coronavirus hits us,” the man told Ms Dutt.

He was not exaggerating. Last week, a 39-year-old man on a 300km (186 miles) trek from Delhi to Madhya Pradesh complained of chest pain and exhaustion and died; and a 62-year-old man, returning from a hospital by foot in Gujarat, collapsed outside his house and died. Four other migrants, turned away at the borders on their way to Rajasthan from Gujarat, were mowed down by a truck on a dark highway.

As the crisis worsened, state governments scrambled to arrange transport, shelter and food.

Kajodi DeviImage copyright SALIK AHMED/OUTLOOK
Image caption Ninety-year-old Kajodi Devi is walking from Delhi to her village

But trying to transport them to their villages quickly turned into another nightmare. Hundreds of thousands of workers were pressed against each other at a major bus terminal in Delhi as buses rolled in to pick them up.

Delhi chief minister Arvind Kejriwal implored the workers not to leave the capital. He asked them to “stay wherever you are, because in large gatherings, you are also at risk of being infected with the coronavirus.” He said his government would pay their rent, and announced the opening of 568 food distribution centres in the capital. Prime Minister Narendra Modi apologised for the lockdown “which has caused difficulties in your lives, especially the poor people”, adding these “tough measures were needed to win this battle.”

Whatever the reason, Mr Modi and state governments appeared to have bungled in not anticipating this exodus.

Mr Modi has been extremely responsive to the plight of Indian migrant workers stranded abroad: hundreds of them have been brought back home in special flights. But the plight of workers at home struck a jarring note.

“Wanting to go home in a crisis is natural. If Indian students, tourists, pilgrims stranded overseas want to return, so do labourers in big cities. They want to go home to their villages. We can’t be sending planes to bring home one lot, but leave the other to walk back home,” tweeted Shekhar Gupta, founder and editor of The Print.

Migrant woman with a baby wearing a face mask as a preventive measure, at Anand vihar bus terminal during the nationwide lock downImage copyright GETTY IMAGES
Image caption There is a precedent for this kind of exodus during crisis

The city, says Chinmay Tumbe, author of India Moving: A History of Migration, offers economic security to the poor migrant, but their social security lies in their villages, where they have assured food and accommodation. “With work coming to a halt and jobs gone, they are now looking for social security and trying to return home,” he told me.

Also there’s plenty of precedent for the flight of migrant workers during a crisis – the 2005 floods in Mumbai witnessed many workers fleeing the city. Half of the city’s population, mostly migrants, had also fled the city – then Bombay – in the wake of the 1918 Spanish flu.

When plague broke out in western India in 1994 there was an “almost biblical exodus of hundreds of thousands of people from the industrial city of Surat [in Gujarat]”, recounts historian Frank Snowden in his book Epidemics and Society.

Half of Bombay’s population deserted the city, during a previous plague epidemic in 1896. The draconian anti-plague measures imposed by the British rulers, writes Dr Snowden, turned out to be a “blunt sledgehammer rather than a surgical instrument of precision”. They had helped Bombay to survive the epidemic, but “the fleeing residents carried the disease with them, thereby spreading it.”

More than a century later, that same fear haunts India today. Hundreds of thousands of the migrants will eventually reach home, either by foot, or in packed buses. There they will move into their joint family homes, often with ageing parents. Some 56 districts in nine Indian states account for half of inter-state migration of male workers, according to a government report. These could turn out to be potential hotspots as thousands of migrants return home.

Migrant workers headed back to their towns and villages hitch a ride, on day 5 of the nationwide lockdown imposed by PM Narendra Modi to check the spread of coronavirus, at Yamuna expressway zero point, on March 29, 2020 in Noida, IndiaImage copyright GETTY IMAGES
Image caption The fleeing migrants could spread the disease all over the country

Partha Mukhopadhyay, a senior fellow at Delhi’s Centre for Policy Research, suggests that 35,000 village councils in these 56 potentially sensitive districts should be involved to test returning workers for the virus, and isolate infected people in local facilities.

In the end, India is facing daunting and predictable challenges in enforcing the lockdown and also making sure the poor and homeless are not fatally hurt. Much of it, Dr Snowden told me, will depend on whether the economic and living consequences of the lockdown strategy are carefully managed, and the consent of the people is won. “If not, there is a potential for very serious hardship, social tension and resistance.” India has already announced a $22bn relief package for those affected by the lockdown.

The next few days will determine whether the states are able to transport the workers home or keep them in the cities and provide them with food and money. “People are forgetting the big stakes amid the drama of the consequences of the lockdown: the risk of millions of people dying,” says Nitin Pai of Takshashila Institution, a prominent think tank.

“There too, likely the worst affected will be the poor.”

Source: The BBC

18/03/2020

Coronavirus: What India can learn from the deadly 1918 flu

In this 1918 photograph, influenza victims crowd into an emergency hospital at Camp Funston, a subdivision of Fort Riley in KansasImage copyright NATIONAL MUSEUM OF HEALTH AND MEDICINE
Image caption The 1918 flu pandemic is believed to have infected a third of the population worldwide

All interest in living has ceased, Mahatma Gandhi, battling a vile flu in 1918, told a confidante at a retreat in the western Indian state of Gujarat.

The highly infectious Spanish flu had swept through the ashram in Gujarat where 48-year-old Gandhi was living, four years after he had returned from South Africa. He rested, stuck to a liquid diet during “this protracted and first long illness” of his life. When news of his illness spread, a local newspaper wrote: “Gandhi’s life does not belong to him – it belongs to India”.

Outside, the deadly flu, which slunk in through a ship of returning soldiers that docked in Bombay (now Mumbai) in June 1918, ravaged India. The disease, according to health inspector JS Turner, came “like a thief in the night, its onset rapid and insidious”. A second wave of the epidemic began in September in southern India and spread along the coastline.

The influenza killed between 17 and 18 million Indians, more than all the casualties in World War One. India bore a considerable burden of death – it lost 6% of its people. More women – relatively undernourished, cooped up in unhygienic and ill-ventilated dwellings, and nursing the sick – died than men. The pandemic is believed to have infected a third of the world’s population and claimed between 50 and 100 million lives.

Gandhi and his febrile associates at the ashram were lucky to recover. In the parched countryside of northern India, the famous Hindi language writer and poet, Suryakant Tripathi, better known as Nirala, lost his wife and several members of his family to the flu. My family, he wrote, “disappeared in the blink of an eye”. He found the Ganges river “swollen with dead bodies”. Bodies piled up, and there wasn’t enough firewood to cremate them. To make matters worse, a failed monsoon led to a drought and famine-like conditions, leaving people underfed and weak, and pushed them into the cities, stoking the rapid spread of the disease.

A street in Mumbai (Bombay), India, c1918.Image copyright PRINT COLLECTOR
Image caption Bombay was one of the worst hit cities by the 1918 pandemic

To be sure, the medical realities are vastly different now. Although there’s still no cure, scientists have mapped the genetic material of the coronavirus, and there’s the promise of anti-viral drugs, and a vaccine. The 1918 flu happened in the pre-antibiotic era, and there was simply not enough medical equipment to provide to the critically ill. Also western medicines weren’t widely accepted in India then and most people relied on indigenous medication.

Yet, there appear to be some striking similarities between the two pandemics, separated by a century. And possibly there are some relevant lessons to learn from the flu, and the bungled response to it.

The outbreak in Bombay, an overcrowded city, was the source of the infection’s spread back then – this something that virologists are fearing now. With more than 20 million people, Bombay is India’s most populous city and Maharashtra, the state where it’s located, has reported the highest number of coronivirus cases in the country.

By early July in 1918, 230 people were dying of the disease every day, up nearly three times from the end of June. “The chief symptoms are high temperature and pains in the back and the complaint lasts three days,” The Times of India reported, adding that “nearly every house in Bombay has some of its inmates down with fever”. Workers stayed away from offices and factories. More Indian adults and children were infected than resident Europeans. The newspapers advised people to not spend time outside and stay at home. “The main remedy,” wrote The Times of India, “is to go to bed and not worry”. People were reminded the disease spread “mainly through human contact by means of infected secretions from the nose and mouths”.

“To avoid an attack one should keep away from all places where there is overcrowding and consequent risk of infection such as fairs, festivals, theatres, schools, public lecture halls, cinemas, entertainment parties, crowded railway carriages etc,” wrote the paper. People were advised to sleep in the open rather than in badly ventilated rooms, have nourishing food and get exercise.

“Above all,” The Times of India added, “do not worry too much about the disease”.

Colaba, Bombay, India, c1918.Image copyright PRINT COLLECTOR

Colonial authorities differed over the source of infection. Health official Turner believed that the people on the docked ship had brought the fever to Bombay, but the government insisted that the crew had caught the flu in the city itself. “This had been the characteristic response of the authorities, to attribute any epidemic that they could not control to India and what was invariably termed the ‘insanitary condition’ of Indians,” observed medical historian Mridula Ramanna in her magisterial study of how Bombay coped with the pandemic.

Later a government report bemoaned the state of India’s government and the urgent need to expand and reform it. Newspapers complained that officials remained in the hills during the emergency, and that the government had thrown people “on the hands of providence”. Hospital sweepers in Bombay, according to Laura Spinney, author of Pale Rider: The Spanish Flu of 1918 and How It Changed the World, stayed away from British soldiers recovering from the flu. “The sweepers had memories of the British response to the plague outbreak which killed eight million Indians between 1886 and 1914.”

Lady Harding's war hospital, Bombay, India, c1918Image copyright PRINT COLLECTOR
Image caption The hospitals in Bombay were overwhelmed by patients

“The colonial authorities also paid the price for the long indifference to indigenous health, since they were absolutely unequipped to deal with the disaster,” says Ms Spinney. “Also, there was a shortage of doctors as many were away on the war front.”

Eventually NGOs and volunteers joined the response. They set up dispensaries, removed corpses, arranged cremations, opened small hospitals, treated patients, raised money and ran centres to distribute clothes and medicine. Citizens formed anti-influenza committees. “Never before, perhaps, in the history of India, have the educated and more fortunately placed members of the community, come forward in large numbers to help their poorer brethren in time of distress,” a government report said.

Now, as the country battles another deadly infection, the government has responded swiftly. But, like a century ago, civilians will play a key role in limiting the virus’ spread. And as coronavirus cases climb, this is something India should keep in mind.

Source: The BBC

07/03/2019

The British woman who fought for India’s freedom

A portrait photo of Freda taken in Lahore in the early 1940
Image captionFreda Bedi’s is a remarkable story

Freda Bedi lived an unusual life. Born in a small town in England, she moved to India for love and ended up joining the independence movement. Her biographer, Andrew Whitehead, writes about her remarkable story.

“There are things deeper than labels and colour and prejudice, and love is one of them.”

These were the words of Freda Bedi, an English woman who overcame prejudice to marry an Indian Sikh and went on to challenge Indian notions about the role of a woman and a wife.

Freda and her boyfriend, Baba Pyare Lal Bedi (his friends called him BPL), met at Oxford where both were students.

This was the early 1930s and romances across the racial divide were rare – almost as rare as a girl from Freda’s background securing a spot at a top university. She was born, quite literally, above the shop in the city of Derby in England’s East Midlands, where her father ran a jewellery and watch repair business.

Freda could barely remember her father. He enlisted during the First World War and served in the Machine Gun Corps, where casualties were so high it was known as the “suicide club”. He died in northern France when his daughter was just seven years old. “This death shadowed my whole childhood,” she recalled – it shaped her political loyalties and prompted her lifelong spiritual quest.

Her years at Oxford were “the opening of the gates of the world”, as Freda once put it. She was part of “the Depression generation” – those who were students at a time of global crisis, mass unemployment and the rise of fascism.

She made firm friends at her college with young women who were rebellious by nature, and went with them to meetings of the Labour Club and the communist October Club.

The engagement photo of Freda and BPL taken at Oxford in 1933
Image captionFreda and BPL met as students at Oxford University

Driven by curiosity and by sympathy with those struggling against the Empire, she also went along to the weekly meetings of the Oxford Majlis, where radicals among the university’s small number of Indian students asserted their country’s case for nationhood. BPL Bedi, a handsome and cheerful Punjabi, was a regular there. A friendship developed into intellectual collaboration and, within months, Freda and BPL were a couple.

In the early 1930s, women’s colleges at Oxford were obsessed with sex or rather with preventing it. If a male student came to have tea in a female student’s room, a chaperone had to be present, the door left wide open and the bed had to be taken into the corridor. Freda’s college did its best to derail her relationship – she was disciplined for visiting BPL without a chaperone in what she was convinced was a case of racial discrimination.

But she was fortunate in her student friends. Barbara Castle, who later became a commanding British woman politician of her era, was thrilled when Freda confided that she intended to marry her boyfriend. “Well, thank goodness”, Barbara exclaimed. “Now at least you won’t become a suburban housewife!” Freda’s mother didn’t see things that way though. Her family were sternly disapproving, until BPL made a visit to Derby and managed to charm them.

Freda commented that the engagement caused “a minor sensation” in Oxford. That was an understatement. She believed she was the first Oxford woman undergraduate to marry an Indian fellow student. Some didn’t hide their disapproval. The registrar who conducted the marriage ceremony pointedly refused to shake hands with the couple.

From the moment she married, Freda regarded herself as Indian and often wore Indian-style clothes. A year later, husband and wife and their four-month old baby, Ranga, set off by boat from Trieste, Italy, on the two-week journey to the western Indian city of Bombay (now Mumbai). “The nightmare was to get milk for myself to drink because I was feeding the baby”, Freda recalled. “And I remember the millions of cockroaches that used to come out at night in the ship’s kitchens – I used to go in and attempt to get milk.”

Presentational grey line

Read more stories by Andrew Whitehead

Presentational grey line

The couple had already been marked out by the British authorities as revolutionaries and potential trouble makers because of their student activism. When they disembarked in Bombay, their bags and cases were inspected for seven hours to check for left-wing propaganda. “Even Ranga’s little napkin was taken off and searched,” recalled Freda, “because they thought I might be carrying messages in it”.

The key test of Freda’s marriage was still to come – the first meeting with her Indian mother-in-law, a widow and matriarch known in the family as Bhabooji. From Bombay, the Bedis travelled non-stop for a couple of days to reach the small Punjabi city of Kapurthala, arriving at the family home close to midnight. Freda was wearing a white cotton sari – “not the ideal travelling dress, and nursing Ranga had not improved it”.

BPL bowed to touch his mother’s feet in the traditional expression of respect. “I copied him, feeling a little awkward,” Freda said, “but all my shyness disappeared when she smiled at us both with tears in her eyes, and embraced us and the child as if she could not hold us close enough.”

Although Freda was determined to fit in with her Indian extended family, her lifestyle was anything but conventional. BPL’s political stand extended to rejecting any share in his family’s wealth. They made their home in Lahore, one of the largest cities in Punjab, in a cluster of thatched huts without power or running water, keeping hens and a buffalo. It can’t have been the sort of life Freda had expected – nor would she have been used to the idea of sharing the household with her mother-in-law.

“Nowhere had I seen a white woman trying to be a typical Indian daughter-in-law”, commented Som Anand, a frequent visitor to the Bedis’ huts. “It surprised me to see Mrs Bedi coming to Bhabooji’s hut in the morning to touch her feet. In household matters she respected the old mother’s inhibitions. Her mother-in-law was an equally large hearted person; despite all her conservatism she had accepted a Christian into the family without a murmur.”

Freda with a rifle when she was living in Kashmir, probably 1948 - she is holding hr son, Kabir, while her older son, Ranga, is sitting on the family's pet dog.
Image captionFreda and BPL moved to Kashmir after 1947 and remained politically active

When World War Two broke out, both BPL and Freda were outraged that India was being dragged into supporting the British war effort. BPL was detained in a desert prison camp to stop him sabotaging military recruitment in Punjab. Freda decided to make her own stand against her motherland.

She volunteered as a satyagrahi, a seeker of truth, and was among those chosen by Indian independence leader Mahatma Gandhi to defy emergency wartime powers. She travelled to her husband’s home village of Dera Baba Nanak and announced that she would “break the law by asking the people not to support the military effort until India became democratic”. The authorities didn’t know how to respond to a white woman staging such a protest – they hurriedly sent an English police inspector to the village, deeming it inappropriate for an Indian policeman to arrest an Englishwoman.

Freda was brought before a visiting magistrate that same morning – she has left her own account of the trial:

It was finished in 15 minutes. The man on the other side of the table was quite young still, and looked as though he had been to Oxford. His face was red.

“I find this as unpleasant as you do,” he murmured.

“Don’t worry. I don’t find it unpleasant at all.”

“Do you want the privileges granted to an Englishwoman?”

“Treat me as an Indian woman and I shall be quite content.”

She was sentenced to six months in jail, which was fairly standard, and also to hard labour, which she regarded as vindictive.

That turned out to be no more onerous than supervising the prison gardens, where women imprisoned for criminal rather than political offences – many were locked up for killing their abusive husbands – did most of the work.

“It was my destiny to go to India,” Freda asserted. It was her destiny too to make history as an English woman who went willingly to jail in support of India’s demand for freedom.

The Bedis’ political prominence persisted after independence, when they moved to Kashmir – Freda joined a left-wing women’s militia and worked with the radical nationalists who gained power there. In the 1950s, her life changed utterly when, during a UN assignment in Burma, she encountered Buddhism for the first time and became an enthusiastic convert.

Freda as a nun, when she took the name Sister Palmo
Image captionFreda became a Buddhist nun in the 1950s

When thousands of Tibetans fled across the Himalayas in 1959 to escape Chinese oppression, Freda devoted herself to helping these “brave and wonderful” refugees. She became steeped in Tibetan spirituality. And once she felt that she had fulfilled her role as a mother (the film star Kabir Bedi is one of her three surviving children), she broke convention again by taking vows as a Tibetan Buddhist nun. In her sixties, she travelled relentlessly to spread the word about Buddhist teachings but never returned to live in the West.

“India is my womanhood and my wife-hood,” she once declared. “I too am ‘dust that England bore, shaped and made aware’. Yet I am living in an Indian way, with Indian clothes, with an Indian husband and child on Indian soil, and I cannot feel even the least barrier or difference in essentials between myself and the new country I have adopted.”

Throughout her life, Freda was determined not to be constrained by barriers of race, religion, nation or gender. She delighted in challenging convention and confounding expectations – that is what makes her story so beguiling.

Source: The BBC

Law of Unintended Consequences

continuously updated blog about China & India

ChiaHou's Book Reviews

continuously updated blog about China & India

What's wrong with the world; and its economy

continuously updated blog about China & India