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27-9-2009
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We Will Miss Balagopal Dearly
Debaranjan Sarangi, Social Activist, Orissa
I was shocked on hearing of his demise. I simply refused to
believe it. I could not gather the strength to call his land line or
speak with Vasantha over her mobile. I called Visakhapatnam but
Krishna had already left. I tried Warangal only to learn that
Ramulu had also gone to Hyderabad. This was confirmation that
he had left us. He was no more.
Was he killed? If so, then it was definitely by the police, I told
myself. There was always the possibility. As an activist in a mass
movement, I had felt the same way. When we are up against
strong vested interests -- the corporates and the State, whose
respect for democratic values is pathetic -- being killed is a distinct possibility. I had seen Balagopal's courage and single-mindedness of purpose in Kandhamal during our visit to that troubled
district in September 2008 and our 4-day trip later on in May
2009 to south Orissa. He was a reticent person. He had written:
“If you have been a human rights activist long enough, you have
come to terms with the idea that you could be killed some day”.
We knew each other since a little over four years. Ever since,
I would often tell friends: “There is a person you can contact any
time you are in need”. Balagopal was such a person - not confined to his State of Andhra Pradesh, or to his organisation - the
Human Rights Forum. His canvass was much wider. He was
absolutely clear and cogent about his ideology - protecting and
enriching the human rights of every individual as well as community rights. What ‘ism’ did he belong to? Was he a Marxist?
He was not a Marxist in the strict political sense but he had deep
respect for all egalitarian and democratic political ideologies and
movements. What marked him was a profound ethical concern.
He was extremely critical of the politics of the Sangh Parivar
describing it as a vicious threat to the very notion of democracy.
It was in the summer of 2005 that we got to meet him though
I was already familiar with his excellent writings in the EPW. We
came across each other during the worst days of the Kashipur
struggle against bauxite mining in Orissa. State repression on the
Kashipur movement was at its peak and we were going through
very hard times. Informal sections of the media and the smaller
magazines were highlighting the ground-level situation truthfully. They reported on the adivasi anger over the project, the presence of paramilitary forces and how our activists were being
picked up from the street, by the river side, from villages either
at dawn or late in the night. The big media was by and large procorporate.
We had never thought that a ‘democratic State’ could behave
with its citizens in such a brutal fashion. It did and it continues
to do so. The post liberalization phase of the national economy
had clearly changed the manner in which the State and its intruments dealt with the common people. Those close to power like
ruling politicians, bureaucrats, policemen and even members of
the judiciary hungrily lined up for easy corporate money. The
corporates, on the other hand, often determined the course and
tenor of State repression.
I remember that dusk in May 2005 when Balagopal and his
committed team of HRF colleagues reached our main village
Kucheipadar in Rayagada district. That was a time when we
were virtually surrounded by all kinds of armed forces deployed
by the State. Though we could not initially recognise him, the
conversation went on and on. Both tribal men and women of the
village sat late into the night and participated in the discussion.
Balagopal's words were marked by deep empathy for our struggle and we gained confidence: “Yes, he is our people”, we told
ourselves.
In 2006, as part of the Kashipur struggle we were thinking of
taking up arms and joining the Maoists. This idea was a product
of sheer desperation. The subsequent interaction for a year with
Balagopal brought about a big change in our thinking. Before his
arrival the Kashipur movement had decided to explore the path
of violence. Earlier, we held a critical opinion about Maoism as
well as Marxism. The identity politics of adivasis (also of Dalits)
were looked upon by Marxists as a hindrance to the larger unity
of proletariat struggle for the ushering in of the revolution as
they envisaged it. But in 2006 when discussion started inside our
organisation, we had two views within the leadership: to take to
arms or not. We came in touch with Balagopal at that point and
we shared our thoughts with him. Meanwhile, he had written in
the EPW during 2006: “The practice of the Maoists has been
taken up by the guerrilla struggle against the State aimed at
weakening its hold to a point where the area can be considered
a liberated zone. This requires a range of acts of violence which
have no direct relation to the immediate realisation of any rights
for the masses, though the resulting repression invariably hits at
the masses.”
The radical Left, which had very little presence up to 2000 in
Orissa, was barely involved in the many anti-displacement struggles going on at the time. Had we decided to join the radical Left,
we would have been the first mass movement opposing a big
corporate (opposing mining-opposing displacement) to do so. As
Balagopal rightly pointed out: “There was a ground situation
that made the choice a rational possibility and therefore the theoretical belief persuasive.” We eventually decided in late 2006
not to go in for the armed option. We realised that the centralised
structures of decision making within armed political processes
would not listen to us and afford us proper space. According to
him: “Perhaps the highly centralized nature of the Bolshevik
model that has become the norm of Communist organisation is
itself a hindrance to innovativeness, while it may certainly have
virtues of a military nature.” We were unwilling to invite more
repression upon us.
Orissa has a history of struggles against displacement by
mega projects. Angry opposition to such projects was seen the
first time in 1985-86 when Balco company (then in the public
sector) wanted to mine bauxite from the Gandhamardan hill
range in the Fifth Schedule parts of western Orissa. There were
similar sustained struggles launched against the Baliapal Missile
Testing Range, Tata Prawn Cultivation Project in Chilika, Tata
Steel Company at Gopalpur and the UAIL Bauxite Mining and
Alumina Project at Kashipur.
Surprisingly, the Naxalite movement in the 1960-70s in
neighboring West Bengal had no impact in Orissa. There were
some who did join it and tried to 'bring the struggle here', but it
failed to take off. In the 1980s when the Naxalite movement's
second phase spread in Andhra Pradesh, principally the
Telangana region, and there was a solid Dalit uprising postKaramchedu in 1985 that too failed to create any wave in Orissa.
Even extreme poverty in Kalahandi and Bolangir districts containing ‘objective conditions’ did not usher in processes that the
Marxists usually believed in. Orissa's political culture was mostly influenced by Gandhian and socialist ideology for a long time.
Slogans like ‘land to the tiller’ and ‘caste discrimination’ failed
to have an impact, but anti-displacement struggles unleashed
energies and hope in mass political movements. Even parties like
the CPI were forced to oppose the Tata steel company at
Gopalpur in 1995 because of the involvement of their local
cadres in the struggle against the project. The Kashipur movement was significant also because functionaries of various struggles that had predated it were called ‘comrades or sangrami’ by
the Kashipur adivasis and Dalits. I had also become part of those
full time sangrami within Kashipur struggle having earlier been
involved in the anti-Tata fisher-folk struggle in the Chilika Lake.
However, the combined efforts of all those mass organisations
and political parties (who had succeeded in their respective areas
and several big projects were stopped) was not enough to sufficiently pressurise the government, given a post-liberalisation
context, to respect our demands in Kashipur.
It is true that today's brutal State is rapidly closing in on
spaces for democratic struggles, often jettisoning the rule of law.
Otherwise, in Narayanapatna of Koraput district in southern
Orissa, the tribal leaders would not have been branded as Maoist.
Tribals in those areas started their struggle in 2005 and the next
year their leader Nachika Linga was caught by the police. He
was charged with ‘conspiring against the State’. Significantly,
the sessions court of Koraput cleared him from the charges stating: “(what) they wanted (Chasi Mulia Adivasi Sangha) to
achieve was a private or particular purpose i,e. to prevent
exploitation of adivasi people and usurpation of their land by
non-adivasi people. It has a political hue. The very fact that the
accused Nachika was a people's representative (then a Naib
Sarpanch) would show that he had respect for democratic institutions so also law of lands, contrary to what is being said about
him.”
The adivasis of Koraput continue to struggle for realising
their just demands. We went to the area in May 2009 along with
Balagopal, traveling as part of a fact finding team looking into
violence by the paramilitary forces as well as arbitrary killing of
civilians by the Maoists. We went to Narayanpatna because a
few days before the tribals had burnt the houses of Dalits alleging that the latter were grabbing tribal land and selling liquor in
adivasi villages. There was a huge contingent of the CRPF in the
town area of Narayanpatna. We went to Baliaput to meet
Nachika Linga who was then president of the Chasi Mulia
Adivasi Sangathan. We learnt that government officials including the District Collector and Revenue Divisional Commissioner
of south zone had gone and met the leaders at their village.
In our press release, written by Balagopal we stated: “We
made it clear to the CMAS activists that even though their griev-
ances are very genuine, the wholesale attack on the entire Dalit
community of Padapadar rendering all of them homeless is
unjustified and can lead to a dangerous communal situation. It is
significant that though the grievances of the adivasis are against
all the non-tribals, and the caste Hindus are guiltier it is only the
Dalits who have been attacked, maybe because they are a relatively easy target. This is what happens when socio-economic
issues are communalised.”
While welcoming the government's initiative in appointing
land officers to settle the land issue, we adivised them: “Instead
of sitting in the tahsil office waiting for the tribals to come and
spell out their grievances, let the officers reach the people and
organise a camp court at the panchayat level to settle the
issues”. But ultimately the land officers came back to the district
head quarter and the CRPF (and now the Border Security Force
as well) have reached the interior areas of Narayanpatna.
Repression has intensified manifold and the forces are going all
out to nab adivasi leaders. In due course, the government deliberately described the entire struggle of the adivasis as a Maoist
effort and the mainstream media played along. The land issue is
yet to be settled but ‘operation tribal hunt’ has started in earnest.
Now hundreds of tribals are in jail with many more hiding out in
the forest. The ground situation is changing rapidly and it is difficult to predict what course future events may take.
In Orissa the first generation of civil rights' activists were the
Gandhians. Malati Choudhury and Nabakrushna Choudhury
were prominent figures of the civil rights movement in 1970s.
They formed the Orissa Nagarika Swadhikar Samiti and worked
on issues related to police brutality. They opposed ‘encounter
killings’ of Naxalite cadre in Orissa by the police during that
decade. (The Naxalite formation owing allegiance to T Nagi
Reddy was active in some parts of south Orissa that was close to
Srikakulam). Post-Emergency, PUCL formed its Orissa branch
and many more independent organisations like Ganatantrik
Adhikar Surakshya Samiti and Swadhikar came into being.
However, they focused on highlighting State violence on people's movements but failed to look into other forms of rights violations particularly issues related to poverty, migration, caste and
gender.
Which was why, we who were part of a mass movement were
expecting civil rights activists to raise our concerns and condemn
State atrocities on our struggle. Though mass struggles are not
aimed at overthrowing State power but to achieve immediate
demands relating to immediate problems of the masses, the
response of the State is to unleash repression and try to crush
them. The leaders of these mass struggles sometimes have a
‘long term plan’ seeking to bring ‘emancipation’ as per the ideology they believe in and State power fears that. The police is
frequently and ruthlessly used as a weapon to ‘usher in peace’ in
the area. Did the human rights movement have a separate ideology of emancipation or should it play only a supportive role to
the mass struggle? For a long time this question was haunting
me. I could not get time to ask Balagopal. In fact I was preparing myself for a long interview with him but it was not to be. In
his writings he had espoused a strikingly original theory of the
human rights movement:
“All political movements of the deprived and the oppressed,
whatever their politics and whatever their form, are in a sense
movements for rights, and many of them are quite substantial in
their strength and spread. But the rights movement as such, constituted by the various civil, democratic and human rights organisations, is numerically slight and scattered in its spread. Why
should it presume to duplicate the work of bigger and better
organised Dalit, women's, adivasis and workers' organisations?
The only possible answer to this question lies in recognising that
a right has a civilisational significance over and above the gap
it fills in the existence of the people who demand it at a given
point of time. This is by no means to suggest that such people
invariably and inevitably construe the rights they demand as
narrow needs and not as values. Some times they do, and we
seem to be going through a phase of history when such narrowness is more than typical. But it need not be so, and is not always
so. Nevertheless, there is a distinct task of the espousal of a right
as a civilisational value over and above the immediate demands
that it is articulated to. Such espousal, to begin with, makes the
value in question an element of social consciousness in general.
From there it can be articulated to other needs and situations not
dreamt of by the people whose struggle gave rise to it in the first
place”.
“The Dalit movement, in its emphasis on the equal worth of
all human beings, stresses a norm without which civilisation can
hardly be complete, in India or any where. Only, it took a people
systematically denied worth to recognise that such a principle
underlies any respect-worthy notion of civilisation. Babasaheb
Ambedkar encapsulated it in his memorable formula: one man
one value. It took a Dalit to formulate it in such terse language,
but once it is so formulated it is easily identified as a principle
whose reach goes well beyond the movement for the annihilation
of caste. To take it beyond and help its reproduction in other relevant contexts is a task in itself. The women's movement has
focussed, among other things, on authority and power in interpersonal relations, and on human relations in general. That
women are subjected to such authority and power every moment
of their existence makes it apt that the questioning of authority
as a human relation should come from the women's movement,
but once it is made explicit, it ceases to be a matter of concern
for women alone and becomes a matter of general concern for
any democratic definition of civilisation. It lights a torch that
will thenceforth look at every realm of human existence to ferret
out symptoms of power.”
It was Balagopal who brought the issues of caste, gender,
region, environment, self-determination, migration, starvation
deaths, uneven development, farmers' suicide and minority
rights to the fore in a forcefully persuasive and convincing manner and over the years made them acceptable concerns of the
human rights movement in India. His insights are invaluable.
Distinguishing between struggle and life situations he says: “The
rights movement has paid disproportionate attention to struggle
theorizing that it is struggles that change the world. …Perhaps
the majority of human beings at any given time are not organised, and more unable to organise themselves and unorganised
people require different types of assistance.”
His idea of human being is: “As a human being one is entitled
to equal worth, equal status and equal opportunity. One is entitled to freedom, of conscience, thought and action. One is entitled to life, a healthy, dignified and fully rounded life”. Stressing
on the need to take democracy seriously, Balagopal quotes from
Ambedkar: “Democracy (the Communists describe it as bourgeoisie democracy) presupposes a vibrant community of people
who communicate with each other, share other's life, and as a
genuine collectivity decide by a consensus or a majority what is
the best for them all”. And he adds: “Democracy, to be a healthy
growth, requires active political participation in debating the
problems of society and in seeking their resolution”. He has an
agenda for every citizen to contribute to a ‘meaningful democracy’ and ‘constitutional governance’ without which a responsive
democracy is impossible.
Chidambaram, the present Home Minister sometimes speaks
of his tolerance for human rights and says that ‘it should not
come in opposition to double digit growth rate’. A condition is
set out, beyond which State power would not tolerate us - neither
to be Ambedkar's vibrant community or of Balagopal's active
political participation. It could be true that this terrible repression
let lose by Chidambaram is to pave way for those mining companies who are facing resistance from tribals e.g. Hindalco (in
Narayanpatna), Essar and Tata (in Bastar of Chhatisgarh), Mittal
and Posco mining site (in Keonjhar of Orissa) and such others.
Also, the politics of the Sangh Parivar is gaining wider currency in Orissa as well as all over India. Extremely worrisome is
the adoption of its divisive worldview by sections of tribal and
Dalit communities - rendered most vulnerable by the same upper
caste Hindu society. In the Kandhamal communal violence tribals in large numbers participated in looting and destroying the
houses of the same tribals as well as Dalits only because they
were Christians. Where does this hatred spring from? In a sense,
Kandhamal shows up the weakness of the Dalit and tribal identity struggles in the State. Were these strong, they would have
targeted Brahminism and the Hindu Right much before. When
we were pondering over the absence of identity movements,
Balagopal was onto a broader democratic articulation. He stated:
“The fight against the Sangh Parivar, whether on the political
terrain or in civil society, whether in the realm of power or that
of values, is the fight over the idea and the reality of the India we
want. A human society committed to political, social and economic justice, freedom from fear and want, liberty of thought,
belief and practice, inalienable dignity of person, opportunities
of equitable growth, peace in its relations with other societies
and nature or an aggressive power-mongering polity based on a
hierarchical and monolithic society?”
Dwelling on the rights of the rights of the individual as well
as community rights and what was to be done when the two
came into opposition, Balagopal writes: “The distinction
between individual-centered and collectivity-centered rights is
not absolute or mutually inimical. Individual centered rights
entail certain rights of collectivities, and the logic of the former
can form a philosophical basis for the justification of the latter.”
Orissa is witnessing large scale displacement and violence
due to retrograde policies of the government and we are trying to
work towards a better and responsive civil society. Apart from
protesting rights violations, a vibrant and democratic-minded
civil society can create pressure on the government and bring out
into the open people oriented issues for debate and discussion.
Balagopal's many visits to Orissa over the past few years were
helping us in that direction. His sudden death is a big shock to all
of us and leaves a huge void. The ongoing struggles, whether of
the adivasis in Narayanpatna and Kalahandi, or of the Dalit victims of Kandhamal, the peasants of POSCO area or Dalits and
tribal peasants of Kalinganagar and Kashipur, have all lost a dear
friend and inspiration.
b
Remembering Balagopal
Sanjay (Xonzoi) Barbora
Manab Adhikar Sangram Samiti (MASS), Assam.
As a university student, involved with the civil liberties and
democratic rights movement in the late 1990s, it was impossible
to have not heard of Balagopal. Discussions over endless cups of
tea eventually veered towards the use of violence in revolutionary movements. Some of us, enamoured by different shades of
theoretical positions that advocated armed struggle as a legitimate mode of resistance, wondered the efficacy of humanist
positions that asked for an ethical position on violence. It was all
over the grapevine that Balagopal had begun to talk of ethical
positions and we wondered if there was a catch to it.
I met him several times in Delhi in the 1990s. His imminent
arrival into the city was announced with a sense of awe. He
would stop by Delhi on his way to Kashmir or some other part
of the country, where human rights violations had taken place. It
never seemed odd that he would be the moral centre of what was
called a “joint fact-finding” team to these areas. “Balagopal and
so-and-so are on their way and will reach tomorrow afternoon”,
someone would announce at the weekly meetings and soon
enough, discussion would meander towards ethics, humanist philosophy and our role as advocates of the civil liberties movement. Even in his absence, Balagopal's latest article in the
Economic and Political Weekly would remain the fulcrum of the
discussion. Funnily enough, none of this would come to the surface when Balagopal did finally arrive - most often to an address
in north Delhi - and patiently herd together the most eclectic
bunch of people who comprised the team that was to visit
whichever part of the country that had witnessed yet another
tragedy that was in danger of being forgotten.
I had the opportunity to be part of one such fact-finding team
to Bihar in 1998. This was almost a month after Dalits were massacred in Laxmanpur-Bathe in Jehanabad district. He spoke little
during the journey but that was just the way he was. As I busied
myself in understanding the political landscape around Gangetic
Bihar, I could not help but notice the kind of questions that
Balagopal would ask villagers affected by upper caste violence.
“What is the minimum wage in your village?” he would ask.
Upon getting a response, he would ask again: “What was it
before?” These questions seemed innocuous until I realised that
there was a reason he was asking them. Intellectual sensitivity
and finesse were not part of my social skills. I simply wanted to
know if the Maoists were helping the poorest of the poor. I wanted to know if the justice delivery system could be cranked up a
few notches so that we could get even with those who wielded
authority mercilessly.
Balagopal was onto something different. More than the others, he knew how difficult it is to have pointed answers to complicated questions of power. Those we spoke to in the Dalit tolas
(localities) in the villages around Gaya, Patna and Jehanabad,
had to live with their caste enemies, long after we had gone back
to the safety of our university classrooms and hostels. They
refused to answer our questions that demanded a direct answer to
their powerlessness. Instead, they patiently answered all the
questions that Balagopal asked. “Yes”, they replied, “wages had
increased in the past few years”. Where the landlord was wont to
pay them two handful of grain for a day's work, they now
received more and the payment was usually in terms of money.
It did not strike us as odd that Dalit labourers were drawing a
minimum wage in the heartland of upper caste oppression. In
fact, it did not strike us as important at all.
Much later, over the warmth of a cup of milky tea and under
the sepia-tinted light of a flickering 20-watt bulb and inside the
unkempt room of the dharamsala where we were staying, he
would explain the reasons why he asked the questions. Ever so
gently, he would explain the need to understand the nuances and
layers that made oppositional politics a dynamic and learning
experience that in turn made resistance possible. He threw questions about monetisation and market relations at a time when
they seemed irrelevant. I mean, what difference did it make that
agricultural workers were being paid a wage instead of being
paid in kind? When asked, he would delve further into his vast
pool of patience and explain the absence of markets in the areas
that we had visited and wonder if the Dalit families were mobile
enough to take the money and shop in smaller towns that were
far away from the village.
I never got around to asking him his views about revolutionary violence and there seemed no need to as well. His views had
been expressed several times over in journals and articles. When
we did meet, there was no time to wrangle over political positions and points of view. I was far too selfish in my desire to soak
up more knowledge from him, than to figure out if he had seen
the revolutionary light. Yet, he made it clear that we could hold
different positions: on the nationality question in Northeast
India, for example, and yet remain committed to the civil liberties movement in our respective parts of the sub-continent.
It is therefore with the weight of coincidences that I find
myself writing this note for him. I spoke to him four days before
he died. Some colleagues had been arrested in Imphal, where the
State security forces had run riot and killed two persons in broad
daylight. I was driving back to upper Assam after a long conversation with colleagues in Guwahati about what could be done.
Everyone agreed that we ought to get Balagopal to organise a
fact-finding team and visit Manipur. So, I called. He mentioned
how busy he was with his legal practice and with the land laws
in Andhra Pradesh. While agreeing for the need for a fact-finding to Manipur, he also expressed his inability to be a part of it.
He did say that he would ensure that the matter was followed up.
Four days later, I woke up to a mail from another friend in
Geneva that simply said that he was no longer with us.
As I try and conclude with some semblance of brevity about
what his absence will mean to us, I wrestle with notions of loss
that we have inherited from others. I am not sure if there is a way
to sum up what he meant for an entire generation of people but I
do know that he changed the manner in which we engaged with
political issues in India. There was no “catch” to his position. It
was merely the logical outcome of his engagement with the complicated world of Indian politics. Back in Assam, we too, are
learning…
b
Human Rights Warrior, Lal Salaam
Anand Teltumbde, Author and Rights Activist,
Mumbai
It has been difficult for us in the civil liberties and democratic rights (CL&DR) movement to reconcile the loss of Balagopal
from our midst. Balagopal has been the face of this movement in
Andhra Pradesh for over three decades and its integral component beyond it. The debate that ensued over some fundamental
questions he raised about the conception of human rights in
APCLC that led to his eventual break with it had created tremors
beyond the boundaries of Andhra Pradesh. For many of us, I
included, it had come as a shock that Balagopal, who more than
any of us saw and suffered the vicious face of the State, could
raise those questions. Some resisted to react adversely and chose
to watch but some, prompted by ideological exigency, openly
voiced their criticism and antagonistically declared that
Balagopal abdicated Marxism. In Andhra Pradesh, expectedly it
raised a storm. If it had not been for Balagopal, whose integrity
and commitment to the cause of poor and oppressed humanity
could never be questioned by even his worst detractor, it would
have been simply devastating. But Balagopal not only withstood
it all with his rocklike conviction but went ahead actualising it by
forming, along with like-minded colleagues in the rights movement, the Human Rights Forum in 1998 and demonstrated that
his commitment to CL&DR was unshakable.
When Balagopal studied in the REC, Warangal, I was a student of Engineering in VRCE, Nagpur and had a fair amount of
connection with the radical student politics in the former. I however had not heard of him. The first time that I did was through
some friends from Warangal when I was in IIM, Ahmedabad in
1980. I think we first met in 1984 at Hyderabad when he was
already the general secretary of APCLC. It was he who reminded me of this meeting when we met years later in Bombay.
Thereafter, we kept on meeting all over. After his dissociation
with APCLC, there was a big gap in this although I occasionally
called him up whenever I learnt about his controversial writings
in the Telugu Press. The last year sort of compensated it, bringing us together thrice: first for the fact finding into the Hindutva
assault on Christians of Kandhamal and in South Karnataka, second, for the meeting on political prisoners in Bombay and third
for the observance of the 10th foundation day of the HRF, for
which he had especially invited me to Warangal. Even after a gap
of a decade, I found him the same Balagopal: intense, engrossed,
austere, shy, serious and simple. He appeared as though over the
last thirty years he did not even change his shirt and pants.
When we worked with Navjavan Bharat Sabha, we were
immensely inspired by the Andhra Pradesh movement, which
came alive through Balagopal's writings in EPW more than anything else. He represented the intellectual facet of this movement, as did Gaddar, its cultural and Varavara Rao, it's literary.
His incisive analyses of events, fearless exposes of the State's
misdoings, and scathing commentary on the socio-political
dynamics were as awe inspiring as his method of operating as a
one-man army daring the might of the vicious State. He moved
all over AP armed with a diary and a pen under the live threat of
a police encounter, following the trail of human rights violations.
Any information on any such happening propelled Balagopal to
catch the next bus to the nearby place and disappear for days
around the countryside facing the wrath of both the feudal forces
and the police. He would work continuously for hours and days
together until the task was complete, charged up only with cups
of tea and occasionally some food. Every report that he wrote
with mathematical precision, robust logic and strong conviction
challenged the establishment, perhaps more than the Naxalite
guns.
We used to genuinely worry about him those days. Indeed, he
was arrested several times by the AP police. He was attacked by
ABVP activists in Karimnagar district 1984, kidnapped by the
Khammam police in 1989, brutally attacked in Kothagudem in
1991 and even mauled in the presence of the National Human
Rights Commission in 1993. None of this however deterred him
from his resolve to fight for the rights of the struggling people.
He defeated the establishment by refusing to pause even for a
day. While talking to the media after being released by his
police-kidnappers, he asked journalists to focus on the repression
being unleashed on rural youth, rather than bother about him.
When he was arrested in the Yadagiri Reddy murder case and
slapped with charges under section 3 of the dreaded TADA, I
remember, P A Sebastian of the Committee for the Protection of
Democratic Rights (CPDR) had written a piece in the EPW (7
Dec. 1985) apprehending that he could well be hanged by the
State. Such were the times in Andhra Pradesh and such was the
concern for him from his friends. Balagopal carried through
those tumultuous times courageously and tirelessly as the virtual spokesman of the PWG for the intellectual audience. He wrote
prolifically and competently defending the PWG. His early writings in EPW and their compilation edited by Hargopal published
in 1988 stand testimony for his combatant style in the best
Marxist tradition.
Therefore, when Balagopal raised the question of human right
violations by the PWG, it came as a bolt out of the blue for everyone who knew him. He began questioning the arbitrary acts,
intimidation, extortion, murders, kidnapping, etc. indulged in by
the PWG in the name of class struggle. Nobody could deny that
such aberrations did take place or that they were not regrettable.
In fact, on some occasions, that party itself had issued proactive
apologies for them. Nonetheless, it was difficult to swallow the
logic that seemed to equate the crime of the State which committed it with absolute impunity as its legitimate right and the
crime that it engendered in the process of countering it by its victims. When Balagopal argued that the Naxalites also committed
violations of human rights, he was effectively propounding the
legalistic notion of human rights, whereas the Naxalite struggle
subsumed the notion of human rights based on justice, which he
himself had practiced until then. There was this conceptual disconnect in the debate that ensued. The legalistic notion of rights,
as the theory goes, essentially entails preservation of status quo
whereas the latter, based on justice, is essentially transformative.
It needs to be understood that rights have the potential to be used
subversively or in defence of the status quo; they can be conservative or they can be revolutionary. They are thus essentially
political; the depoliticized version of rights actually denudes
them of their revolutionary prowess. It was in 1993 I think, that
I had a brief telephonic chat with him to enquire about the controversy and had pleaded thus in the process. He listened quietly
for a while and said that he would send me the translation of his
Telugu article that was at the root of this debate.
While this differentiation of notions of rights could resolve
the issue at a conceptual level, the issue raised by Balagopal may
be seen as embedding larger dimension of weltanschauung of the
movement. In the areas of its operation, the revolutionary party
needs to assume responsibilities of the post-revolutionary incipient State, which is different from the State it is fighting against,
and hence reassuring to the people that they should support the
revolution. The notion of human rights based on justice is intrinsic to its fabric, which is predicated on expanding the democratic spaces within its domain. While class struggle cannot obviate
violence, its predisposition to it reflected through excessive
reliance on militarist strategy is erosive of these spaces, and
hence injurious to its long term goals. I am not sure whether
Balagopal meant this but in its revolutionary interests the PWG
could proactively internalize this meaning for itself.
Unfortunately, its self-righteous polemical disposal of the issue
did not reflect this attitude.
The other issue of autonomy for the CL&DR organisations
raised by Balagopal was more ticklish than the issue of violence.
At the broader plane there cannot be dispute about its desirability as a strategic tool for a revolutionary party for preparing a
broad mass base for itself. There is an obvious dilemma however: while the revolutionary party might seed its formation, the
mass organisation could develop its own politics, which could be
contrary to its own. This dilemma is resolved invariably by exercising control at the level of its structure itself. It blocks the natural growth of mass organisation and defeats its basic objective
of developing a mass base and thence an important feedback
mechanism for the party. The mass organisation therefore should
be left to grow organically. The anxiety to have close control
betrays the lack of confidence of party in its own politics. If its
politics is useful for the masses, as it believes it is, it must be able
to communicate it in a normal mass way. While this could be
said in general, what prompted Balagopal to raise a specific issue
of autonomy of APCLC is not known.
The fallout of the debate has however been characteristically
unhealthy. Without focusing on the issues at hand, the labels got
invoked and brandied. He was immediately accused of abdicating Marxism. After his more than decade long study and practice
of Marxism, Balagopal reportedly expressed doubt about the
adequacy of Marxist theory. To me, it is intrinsic to Marxist
process to doubt and correct, as per the Marx's favourite dictum
- de omnibus dubitandum (doubt everything). Marxism is not a
fossilized creed. If it is to be kept alive as a live science of societal change, the Marxists need to constantly challenge prevalent
theory and practice. So long as one believes in desirability of
changing the world for majority of people and sincerely strives
for it, these labels really do not count. Many self-proclaimed
Marxists would disqualify to be 'Marxists' and many who would
not call themselves one, may indeed be true 'Marxists'. The overuse of such simplistic labels have only alienated people and
degraded Marxism to be just another creed. It is only through the
process of continual self review and criticism, that Marxism
could be a live theory. If Balagopal experienced problems with
Marxism, he could have been encouraged to explicate those
problem areas and ways to overcome them. May be, he could
make a valid contribution in that sphere. But declaring that he
was no more a Marxist, he was easily transformed into the
'other', making it bliss to the enemy camp. The State did rejoice
at these sad developments, as seen in the AP police buying off his
writings critical of the PWG.
One of the last fora of the CL&DR organisations that
Balagopal participated in was a meeting at Mumbai on the proposed demand for the unconditional release of the political prisoners. This demand was shared by most rights group in view of
the increasing incidence of incarceration of political activists on
trumped up charges just to curb the dissident voice. Balagopal
strongly opposed it as he saw that it did not differentiate between
the prisoners of conscience and those who have committed
crime. His point that every crime could be rationalized on the
basis of some politics could be conceded but then every political
dissent was also being transformed as a deadly crime by the
State. The latter was more dangerous for democracy than the former. No State ever punished anyone just for dissent. British had
not hanged Bhagat Singh for his opinions but for a criminal
charge they fabricated for the purpose. Although the fact remains
that most political prisoners incarcerated in jails are there merely for their opinion, everybody carries a heap of trumped up
charges. In such a situation Balagopal's disagreement sounded
amiss. He issued a detailed and well argued note on behalf of
HRF explaining his disagreement. In the prevailing context, this
demand still can make a strong human rights statement and
should be reconsidered by the CL&DR organisations respecting
HRF's dissent.
Balagopal's sudden disappearance from our midst is being
deeply felt by all of us. He would be greatly missed for his incisive analyses, courage of conviction and articulation of counterpoints as well as for his indefatigable activism and role modeling. His discordant viewpoints in recent years may not have been
agreed to by most of his friends, but none would doubt his commitment to the cause of human rights. Balagopal will remain as
one of the greatest human rights warriors in history. His memory will continue to inspire future generations of activists and elicit my Lal Salaam for all time!
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A Big Loss At This Juncture
The PUCL is bereaved at the untimely demise of one of our
finest civil liberties activists and advocates K Balagopal of the
Human Rights Forum, AP. For the Human Rights movement the
loss of Balagopal at this juncture is very severe, especially when
a war is being fought in this country between the Maoists and the
various States and the Central Government. His boldness, understanding and interventions were needed most in the present turbulent times.
We share our grief with his wife, son and the large group of
friends and admirers that he had.
K G Kannabiran, Pushkar Raj
People’s Union For Civil Liberties
His Spirit Will Survive
It came as a bolt out of the blue: Balagopal is no more! It was
a life dedicated to civil liberties and democratic rights. As general secretary of APCLC he underwent several ordeals. The
police abducted him, blindfolded him, took him to an unknown
place and threatened him with death. He braved all and continued to be in the field.
The civil liberties movement in India started in 1936 along
with people like Tagore, Nehru and Sarojini Naidu and came to
an end in 1946. The second phase began in the early 1970s with
the formation of APCLC, APDR and other such organisations.
No history of the civil liberties and democratic rights movement
will be complete without K Balagopal. We will not see
Balagopal again. But his spirit will survive. The CPDR pays tribute to him.
Committee For Protection Of Democratic Rights
(Mumbai)
Stressed On Absolute Honesty
Dr Balagopal's demise is a great loss to the human rights
community in India. He will be remembered by all for his simplicity and sincere dedication to the HR cause. He initiated a
‘great debate’ on the concept of human rights and the ethics to be
followed in HR activism while unearthing facts usually obliterated from public view by the establishment, police and the
media. While HR organisations express solidarity with various
democratic people's movements, Balagopal always pointed out
that the rights movement existed essentially in the realm of values and was endowed with a particular task. That of bringing out
and placing before society as values the normative principles
generated by life-situations and struggles.
He believed that truth must never be concealed even if it was
uncomfortable to us. Sincerity and honesty are absolutely necessary if rights organisations were to have credibility, he felt. This
was one of the lessons we learnt from the life of Balagopal who
was a personal role model to many of us. Our association with
him was extremely enriching. We fondly recall several fact-findings we shared both in Tamil Nadu and other States and most
recently the excellent speech he delivered at the seminar:
“Towards a political solution to the Sri Lankan Tamils issue”
which we organised in August this year in Chennai. He set forth
a striking analysis of the 13th Amendment of the Sri Lankan
Constitution. We extend our deepest condolences to his family
and HRF colleagues. We shall miss him a lot.
People’s Union For Human Rights
(Tamil Nadu)
Proud To Have Been Associated With Him
APDR
is stunned to learn of the sudden demise of K.
Balagopal. He was one of the few outstanding personalities in
post seventies India who shaped and built up a formidable voice
and organisation for civil liberties, democratic rights and human
rights. His insight into the theory and practice of rights movement and the issues involved was reflected in a large number of
incisive and thought provoking articles. These writings contributed enormously in understanding the politics and dynamics
of the rights movement and were almost universally appreciated
-- even by those who disagreed with his views.
Dr. Balagopal travelled the length and breadth of this huge
country --- from the North-East to Jammu & Kashmir, from
Tamil Nadu, Orissa and West Bengal to Gujarat on arduous fact
finding missions into human rights violations. Often he led a
group of activists from various States, speaking different languages, having little or no previous experience in fact-finding.
Most such missions were undertaken in unfavorable terrain in
the face of a perceptible threat by the machinery of the State and
perpetrators of human rights violations. The brilliantly prepared
and well documented reports of such fact findings, written mostly by Balagopal were a scathing expose of rights violations and
illegalities perpetrated by the State and various undemocratic
forces.
As a lawyer, Balagopal argued dozens of cases pertaining to
encounter killings by the police. His knowledge of national and
international laws, particularly rights related laws and practices
was an asset for the entire human rights movement. His arguments before the NHRC in 1997 on behalf of the APCLC opposing the then Solicitor General's views resulted in the historic recommendation of lodging FIRs against and prosecuting all police
personnel in encounter killings. One of his last contributions for
protection and expansion of the human rights agenda is the
report prepared by a team of experts, of which he was a part,
engaged by the Planning Commission titled “Development
Challenges in Extremist Affected Areas”. At this juncture, when
the State's arsenal is being lined up for a fight to the finish offensive against the Maoists fashioned as "Operation Green Hunt",
the observations and recommendations of the report offer a sharp
critique of the State's erroneous policy.
APDR is proud of having being associated with such a towering personality for about two decades and will fondly remember
his able leadership and simplicity, his resolute firmness in the
face of odds and his care for fellow activists.
Association For Protection Of Democratic Rights
(West Bengal)
Unbearably Shocking
The sudden demise of Balagopal is unbearably shocking to
all of us in the democratic rights movement. He was the most
visible leader of the ‘rights movement’ in India. OPDR recollects
its association with Balagopal since 1983 when he was elected
general secretary of APCLC. We recall his dynamism in a number of fact-finding committees and programmes jointly undertaken both in AP and at the all-India level.
Many issues that Balagopal posed to the ‘rights’ fora should
be seriously and openly debated and his absence in this context
is a huge loss. His simple living and dedication to whichever task
he undertook is really difficult for anyone else in the ‘rights
movement’ to emulate.
C Bhaskar Rao (General Secretary)
Organisation For Protection Of Democratic Rights
A Remarkable Intellectual
The CLMC expresses grief and sorrow at the sudden demise
of eminent human rights leader Dr. K. Balagopal. His death is an
unbearable and irreplaceable loss for the whole civil liberties and
human rights movement and the vacuum cannot be filled. It is a
great loss for mass movements as he was a powerful voice on
behalf of the oppressed. He advocated hundreds of cases in court
for the poor and dispossessed and opposed unflinchingly all
kinds of atrocities and State-sponsored terrorism. His passing
away has saddened all those concerned with democracy, civil liberties, human rights and above all, humanism. A person like
Balagopal comes only once in many centuries.
Over the years, Balagopal was targetted several times for his
activism. RSS goons attacked him in Jagityal in 1985, he was
abducted in 1989 by one ‘Praja Bandhu’, an outfit floated by the
police, beaten up badly in Kothagudem in 1991, implicated in
false cases under various undemocratic laws and incarcerated but
he never faltered and continued to work tirelessly for the welfare
of the marginalised.
Balagopal was a remarkable intellectual. He spoke with rare
conviction and wrote many incisive and well argued essays
against the politics of the Sangh Parivar, neo-liberalism, State
terrorism and destructive development. He travelled far and wide
visiting conflict areas like Jammu and Kashmir, the North-East,
Chattisgarh and Jharkhand and spoke out against violence on
democratic struggles. The people of the troubled State of Jammu
and Kashmir always looked forward to his visits.
Dr. Balagopal took the lead in exposing the false propaganda
of Hyderabad police in connection with the Mecca Masjid blasts.
We recall the joint press conference the CLMC then had with
HRF. He filed bail petition for Dr Ibrahim Ali Juniad in the A.P.
High Court and obtained a release order. This opened the gates
for the process of release of Muslim youth who were detained
during the second police action on Muslims in 2007. Our last
joint fact finding with him was into the fake encounter killing of
two Hyderabad youth of Old City, who were branded dacoits and
killed by the police in Karimnagar.
The pamphlet Balagopal wrote for the HRF's 3rd State conference in Anantapur and his last speech on that occasion, just 6
days before he passed away, are highly inspiring for all rights
activists. While deeply mourning his loss, we pledge to continue
the struggle for civil liberties and human rights.
Civil Liberties Monitoring Committee
(Hyderabad)
A Truly Committed Fighter
The sudden and untimely passing away of Balagopal is a tragic loss for all of us in PUDR and to the civil liberties and democratic rights movement in India. We are still stunned and shocked
at the news and unable to find proper words to communicate our
grief and sadness or indeed to speak of Balagopal in the past tense.
We had got to know Balagopal as the truly committed and
tireless fighter for civil rights who, even in the midst of acute
repression, never lost his compassion, humaneness, and sense of
humour. His passing is a deep personal and political loss for us.
At a time when a new and terrible phase of repression has been
launched by the State, when basic democratic space and rights
that we all have been fighting for are under such severe attack,
Balagopal's death is going to leave an unfathomable void in our
movement. It is a loss we will feel every day in these dark times.
From all of us in PUDR on this sad day, we would like to
extend our deepest condolences to all HRF friends, to
Balagopal's family, and all other friends in AP and elsewhere.
People’s Union For Democratic Rights
(Delhi)
Profound Scholarship
The CNDP pays its heartfelt condolences at the sudden and
untimely passing away of K Balagopal. He was known across the
nation for his profound scholarship and fearless activism in the
arena of human rights. He was personally associated with the
process of formation of the CNDP in 2000. He would later
become an inspiration and great support for the movement
against uranium project, (AP) - a constituent of the CNDP spearheading successful popular resistance against the proposed
uranium mining /milling project in Nalgonda. The CNDP pays
the richest tribute to his memory.
Coalition For Nuclear Disarmament And Peace
Outstanding Theoretician
AFDR is shocked at the sudden demise of Balagopal, one of
the greatest theoreticians in the arena of democratic rights in
India. He was instrumental in shaping and building a formidable
rights movement in India. He had penetrating insight into the
theory and practice of rights movements and the issues involved
therein. He was respected even by his critics for his commitment
and acute understanding.
Balagopal organised several fact-finding missions on human
rights violations under trying circumstances. Our memory goes
back to 2003 when we accompanied him to J&K on a fact-finding trip. At one stage we were held up by the Indian Army in
Kupwara region. His impeccable and well reasoned argument
and logic on the occasion were absolutely superb. We brought
out a report to the people of India titled: “Kashmir: An enquiry
into the healing touch”. It was authored by him. AFDR expresses its deep condolences and sympathies to HRF activists and his
family. We resolve to carry forward his legacy.
Association For Democratic Rights
(Punjab)
Simplicity, Dedication Highly Inspiring
Balagopal's sudden death has come as a shock to all human
rights activists in South Karnataka. A few of us had the opportunity to interact with him when he visited Mangalore with an allIndia fact-finding team to probe attacks on Muslims and more
recently churches in 2008. These visits helped us gain strength to
carry on with our work.
Balagopal's simplicity and total dedication to the human
rights cause was highly inspiring. The report “From Kandhamal
to Karavali: The Ugly Face of Sangh Parivar”, authored by him,
will remain an invaluable historical document like his other great
work on Jammu and Kashmir. In our opinion, Dr Balagopal was
a born team leader and an activist par excellence. It is an irony
that we had planned to release the Kannada translation of both
these reports on October 9 in the course of a protest rally seeking compensation and justice to local victims of Sangh Parivar
violence. A public condolence was offered to this noble human
rights warrior during the rally.
We, on behalf of PUCL Mangalore and the Karnataka
Communal Harmony Forum express sympathies to his family,
friends and HRF activists. We take a pledge that we will work
with increased vigour for the cause that was dear to him.
PUCL
(South Kannada)
A Human Rights Colossus
Mathematicians,
knowledgeable people say, have a sharp
mind. They rarely take things to heart. But Balagopal was a different kind of a mathematician. Realising his favourite subject
was not doing justice either to his conscience or the common
people who are in distress, he opted for serving society. He disagreed resolutely with the way the State treated its citizens who
were seeking enforcement of their hard-won rights.
Balagopal did not confine himself to Andhra Pradesh or its
neighbouring States. The quest for justice brought him to
Kashmir where he stated emphatically: “Paradise on earth is
under undeclared martial law”. He would rush to a remote
Andhra village to wipe the tears of a victim but did not forget a
half-widow in Jammu & Kashmir's Doda district. He ensured his
presence there when it was needed most. Addressing Kashmir's
civil society actors during his 2007 tour to the Valley, he said:
“Do not lose heart. Keep on fighting.” But last week his heart,
which was as deep as an ocean, lost its beat. India lost a veteran
human rights defender and Kashmir has lost a great friend.
Balagopal is no more but he shall remain a source of inspiration
for all those who believe in justice.
Balagopal first visited Kashmir in 1990 when he was a member of APCLC. Our association with him dates back to those very
turbulent times. Clad in a white cotton shirt and grey trousers, we
could see his thoughtful eyes behind a thick frame of old fashioned spectacles. The clarity with which he held forth on issues
was very striking. When he spoke about the right to self determination for Kashmiris while addressing the media in a local
hotel, all those present were impressed with his clear-sighted
courage. That was the time when government sponsored gunmen
were on the prowl.
He was possessed of steely resolve and a remarkable pen. His
brilliant writings in various journals as well as meticulously documented human rights reports, which he wrote on the Kashmir
situation were marked by rare sensitivity, courage and empathy.
Who can forget his path-breaking and incisive article in the EPW
in 1996 where he wrote: “Kashmiris tirelessly ask every human
rights activist they meet whether only getting killed in a staged
cross-fire is a human rights violation; and whether the denial of
the right of self-determination is not in itself an act of human
rights violation. The response from much of democratic public
opinion in India is a stony silence”.
During the 2002 elections he was here to monitor elections
with JK Coalition of Civil Society teams. His visit the next year
was to study the “healing touch” Kashmiris were being promised. He was in Srinagar again to monitor the 2004 elections. At
the time, we were all in deep shock and grief following the loss
of Aasiya Jeelani. Our dear friend Gautam Navlakha was in
tears. Many other friends rushed from Delhi to console us. But,
it was Balagopal who pulled us together once again.
Balagopal visited Kashmir in May 2007 along with HRF colleagues to co-found the Asian Human Rights Defenders
Network. AHRDN was formed essentially to share concerns and
respond to issues related to human rights defenders who are at
risk.
We feel that Balagopal's death is a great loss for the struggling
people of Jammu and Kashmir. The last few decades of experience has proven that not many people in India have had the honesty and conviction in supporting the right of self-determination
of the Kashmiri people and the courage to squarely and unambiguously condemn brutalities that the Indian State is, time and
again, inflicting upon us. This human rights colossus was a rare
exception.
We will miss you Balagopal.
Jammu And Kashmir Coalition Of Civil Society
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A Human Rights Forum Publication

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