Tuesday, June 04, 2024

 

How Safe Are Workers in India’s Automotive Industry?




The automotive components manufacturing industry is a vital cog in India’s manufacturing juggernaut, but major issues with occupational health and safety despite abundance of regulations raises some serious questions.

On March 16, 2024, a blast at a Lifelong India Private Limited unit in Dharuhera industrial cluster in the Rewari district of Haryana injured 40 workers, 16 of whom have since succumbed to their injuries and died.

This particular factory manufactures components such as plastic injection moulded parts and aluminium pressure die casted parts. It also does the assemblies thereof, which are used in automobiles, electronics, batteries etc.

Its buyers are some of the leading global brands such as General Motors, Hero Motor Corps, Exide, Panasonic, LeGrand, amongst others. The cause, identified in a preliminary investigation report by the state authorities, was a spark spreading to the dust collector, used during the buffing operations, which collects hazardous fine metal dust and was inadequately maintained and cleaned.

A blast at a Lifelong India Private Limited unit in Dharuhera industrial cluster in the Rewari district of Haryana injured 40 workers, 16 of whom have since succumbed to their injuries and died.

Following the accident, a currently ongoing study on occupational safety and health rights of workers in the automotive industry in Haryana was undertaken by the authors. Here we present excerpted fieldnotes.

Regulatory mechanisms galore

It is a well-known conundrum, even if it is not often spoken about, among professionals working towards social sustainability in global supply chains that there is an abundance of regulatory mechanisms to ensure workers welfare but their implementation is glaringly bad.

This begs the question— do the overlaps of regulation— across domains of national and international, State and non-state policies, conventions and laws— reinforce and strengthen each or do they become a means of evading accountability and compromising workers’ and human rights.

Thus, for example, the occupational safety and health of the Indian automotive industry workers is wrought within multiple regulatory frameworks such as, the Eighth UN Sustainable Development Goal, International Labour Organisation (ILO)’s Centenary Declaration Para II.D. and III.B., Principle 3 of National Guidelines for Responsible Business Conduct of Ministry of Corporate Affairs, Government of India; fundamental rights and directive principles of the Indian Constitution enshrined in the Factories Act of 1948 or Employee State Insurance Act of 1948, along with non-State, non-judicial mechanisms such as management standards of OHSAS 18001 or ISO 45001: 2018 or a variety of supplier codes of conducts or sustainability compliances of international brands and companies. 

Though these provide differing standards of safe working conditions, inspections, audit regimes and enforcement mechanisms for regulation, prevention and remediation of occupational hazards, a non-compliance and violation of one is, in most cases, that of many.

However, what is curious is that such overlaps which, in principle, can strengthen regulatory frameworks across domains, in reality, work together to aggravate the shortcomings of each until what we are left with is a lacuna of regulation and a severely vulnerable ‘precariat’.

Lifelong precarity at Dharuhera

This is illustrated by one of the first interviews that we conducted with an ex-worker of Lifelong India Pvt Ltd in Dharuhera. He had been recently called from his village by the labour contractors and management of the factory as a significant chunk of workers resigned in the aftermath of the accident and the factory was facing a labour shortage.

When asked about the accident, he informed us, “I am unaware of the accident as I was not here… Thankfully, I had suffered a leg injury three months ago working in the same line where the blast occurred and I had gone to my village.

A bin placed behind me fell on me and my leg got stuck in the machine. Otherwise, I would also be in the factory and would probably be dead today. Now, I have been called by the contractor but I do not feel like rejoining the factory where my friends died.”

When asked about whether such incidents are a common occurrence in the factory, he replied that his was a particularly grave injury but usually, minor injuries are common (“choti moti chotein lagti rehti hain”).

When asked about whether such incidents are a common occurrence in the factory, he replied that his was a particularly grave injury but usually, minor injuries are common (“choti moti chotein lagti rehti hain”).

On being asked what these ‘minor injuries’ are, he informed us of workers losing their fingers in the power presses and other machines.

As the Future of Work in the Automotive Industry by the ILO informs us, this ‘industry of industries’ is one of the most hazardous in the world, surpassing even mining and basic chemicals manufacturing in the dangers it poses to workers’ life and limb.

Organisations such as Safe In India have highlighted that losing fingers is one of the most common injuries which affects the automotive workers in India and have also highlighted that this occupational hazard is more pronounced for migrant workers who hail from marginalised backgrounds of caste, gender, religion and region.

They are mostly the ones who are employed as contractual, unorganised workers, usually unskilled or inadequately skilled for working hazardous machines and processes.

During our fieldwork, when we asked whether the company provides these workers with any safety and health hazards trainings or instructions, the workers informed us that the only instruction from the management on the machines is how much output thy should be ideally producing in a day and how the workers must make sure that the machines do not ‘stop’ in between the change of shifts.

One of the ways of making sense of the contradiction between the abundance and inefficacy of regulatory mechanisms was provided to us in a discussion that sparked off during our field visits.

The workers argue that the normalisation of unsafe and hazardous working conditions must be seen in relation to the precarity that they face in other domains of life.

This is symptomised by the absence of effective worker voice and lack of participation in co-creating implementable solutions for decent working conditions in the factories.

Thus, one of them informed us that normally the system of shift rotation works such that until the workers in the subsequent shift do not enter and start work on the machines, the earlier shift of workers are not allowed to go by the management.

The justification provided is that the machines, once they turn off, take a lot of time to start and ‘heat’ up. This leads them to often keep working for over 14 hours a day usually, and occasionally, even over a day!

Another worker highlighted that the factory has employed contract workers on abysmally low piece rates (the amount was ₹0.5 per bike handle that is buffed!) so that the workers are forced to accept long working hours to earn a living to meet their subsistence costs.

On being asked what these ‘minor injuries’ are, he informed us of workers losing their fingers in the power presses and other machines.

Another example given was of the time when the factory management issued a blanket prohibition on getting mobile phones to work when one of the workers had suffered an injury during work, making it a matter of the workers collective negligence and evading its own responsibility of providing safe working conditions.

In fact, on the day of the blast itself, the workers alleged that a number of them were not allowed to leave the factory premises even after having completed their daily targets and were made to wait in the factory until the next shift of workers arrived, which led to the deaths of quite a few.

For the workers, the normalisation of unsafe and hazardous working conditions is unambiguously the expression of the arbitrary power that the ‘factory’ enjoys because of the absence of their collective voice.

Long working hours, high production targets, low remunerations and other disciplinary measures exist and persist because of the workers inability to negotiate.

This inability is not organic. Rather, it is instituted by the ‘factory’ which has, on multiple occasions and through several means, curbed any attempt by the workers to collectively represent themselves and their interests on the shop floor.

So much so that the ‘factory’ or the ‘company’, as it is framed within the workers discourses, is a distinctly antagonistic entity, pitted against their interests.

Company ko toh production se matlab hai, chahe main karu ya koi aur” (the company only cares about the output irrespective of who produces it), one hears as a colloquialism from many workers when probed on why do they not complain about unsafe working conditions.

Anecdotes of retrenchment or ‘blacklisting’ from the entire industrial cluster whenever anyone raised such concerns are part of the workers’ collective memory.

A larger problem

Symptomatically, this incident exemplifies one of the biggest problems that plagues production in the global supply chains, generally, and that of the automotive industry, in particular, in India.

The automobile sector as a whole contributes around 7 percent to the Gross Domestic Product (GDP) of India, of which 2.3 percent comes from the auto components manufacturing sector. In terms of manufacturing GDP of India, the sector contributes between 35–49 percent. The industry has contributed to India being counted as one of the five biggest players in the global automotive industry.

Cumulatively, the automotive sector employs over 25 million workers directly or indirectly.

Though a majority of the production, in terms of supply chain integration, is nationally oriented; a significant integration of the auto components manufacturing sector with the global value chain with a surplus of US $700 million in favour of exports was recorded in 2022–23.

The exports are expected to increase to US $30 billion in 2026 from the current US $19 billionHaryana, and specifically its Gurgaon–Manesar–Bawal belt, is the biggest automotive industrial hub of India, where this incident occurred.

The workers argue that the normalisation of unsafe and hazardous working conditions must be seen in relation to the precarity that they face in other domains of life.

However, the growth of the automotive industry in India, and specifically, Haryana, has been ridden with industrial conflicts, as Tom Barnes has brilliantly captured in his book, Making Cars in New India.

Ironically, one of the major points of escalation of conflict in the Haryana automotive industry, a decade ago, was collectivisation. Ironic because despite such a history and such precarity of the workforce, the concerns of workers rights and a sustainable automotive supply chain are still given a backseat in policy documents such as Automotive Mission Plan, 2016–26 or the Automobile Components Manufacturers’ Association, 2023 report titled Mobility 360°: Sustainability for Competitiveness.

The suggestions by the workers during our field visit that the concerns of occupational health, safety and hazards cannot be effectively tackled without workers participation and collectives reverberates the opinions and experiences of many scholars, practitioners and case-studies from around the world.

If the labyrinth of regulatory mechanisms functions adversely for the workers wellbeing by aggravating the shortcomings in each, practitioners working towards socially sustainable supply chains must highlight and advocate the strengths in each level of regulatory mechanisms.

With specific regards to strengthening the occupational health and safety rights of the Indian industrial workers through means of collective participation, we find one such tool in the Factories Act of 1948, whose effective implementation and non-dilution may be the foremost agenda of development practitioners concerned with social sustainability in global value chains related to India.

As a statute, it is a comprehensive regulation which spans from detailing the safety provisions such as fencing the machines to mandating creches, bathrooms, spittoons and other facilities and mandating maintenance rosters. It provides many other safeguards, from maintaining adequate records of workers health to thorough inspections by the State authorities.

However, key for our purpose are its provisions for workers participation through their representation in safety committees and their right to raise grievances against unsafe and hazardous working conditions and robust procedures for the disposal of such complaints.

Further, more than the immediate supplier and factory management, such incidents reflect poorly on their buyers and brands at the top of the supply chains.

Though claiming conscientiousness through supplier codes of conducts and sustainable supplier selection processes, the industrial units have often been criticised for having inadequate mechanisms of inspection, follow-up, enforcement and sustainable supplier development process that would capacitate those lower in the supply chain to institute socially sustainable practices. This is specifically the case with automotive global supply chains.

Lessons to draw

Drawing lessons from other industries, such as the garment sector and textiles, which have implemented agreements like the ACCORD on fire and building safety in Bangladesh from 2013 and the Dindigul Agreement, nearer home in Tirupur from 2022, the automotive industry must adopt similar binding and enforceable mechanisms.

The automobile sector as a whole contributes around 7 percent to the GDP of India, of which 2.3 percent comes from the auto components manufacturing sector.

These should include comprehensive inspections, transparent reporting and genuine efforts towards capacity building at all levels of the supply chain.

In lieu of a conclusion, we would like to reproduce here a cynicism of the wife of a worker injured in the accident and urge the stakeholders to acknowledge a certain de facto negligence and, ipso facto, a certain persistence of unsafe and hazardous conditions for the workers.

What will come of these enquiries? Nothing really changes here. Important people come, ask, and everyone forgets about it in sometime. We are the ones who have to struggle through it all,” she told us.

Beneath the apparent cynicism lies a historical and systemic negligence which articulates itself as a structural divide of ‘important people’ and ‘those who struggle’— of ‘us’ and ‘them’.

The trope of conflict as a cost to be borne for socially unsustainable practices is not lost on the automotive industry in India and even globally, and we urge reckoning with the same.

The path to a socially sustainable and safe automotive industry in India lies in bridging the gap between regulation and practice and fostering an on-going process of social dialogue that includes all stakeholders— workers, management, civil society organisations, policy makers and global brands.

More than the immediate supplier and factory management, accidents reflect poorly on buyers and brands at the top of the supply chains.

Ensuring workers’ right to collective participation is vital to this process. A process where the voices of the workers are not only heard but are central to the discourse on occupational safety and health.

By advocating for stronger enforcement of existing laws and fostering a culture of safety and accountability, we can ensure that the lives of workers are not sacrificed at the altar of industrial progress.

Ashmita Sharma is the executive director of SLD. She champions sustainable industrial practices that integrate gender equity and labour rights.

Yugank Mishra is a historian engaged with the social development sector.

Courtesy: The Leaflet

 UK

Starmer’s Labour Purges Left-wing Members Ahead of Election


Ana Vračar 



The Labour Party is dropping left-wing candidates ahead of the July election, anticipating an easy win.

The Labour Party has taken this year’s election campaign seriously, but not by emphasizing progressive policies. Instead, the leadership has focused on purging left-wing candidates from its ranks. After ousting former party leader Jeremy Corbyn and preventing him from running in his long-held constituency on a Labour ticket, Keir Starmer and his team have began to target other members.

One notable case is that of Faiza Shaheen, who nearly unseated the Tory representative in her constituency in 2019. Since then, Shaheen has continued to engage with the community, canvassing with her baby, determined to achieve a victory this time around. She had publicly announced her readiness to begin the official campaign, only to be shocked by the party’s decision to replace her with a candidate with no community ties. This decision was apparently based on Shaheen’s social media behavior or, more specifically, her interaction with posts on Palestine, including a comedy sketch by Jon Stewart.

Shaheen is not the only Muslim candidate to be threatened by Labour’s selection process. Many believe this is because the party wishes to distance itself from their opinions on the ongoing genocide in the Gaza Strip. It is anticipated that Apsana Begum, an MP in the last parliamentary cycle, might be dropped after Zionist media published calls for her deselection. Begum had experienced Islamophobia in her political career and had warned about the toll a lengthy court process had taken on her health, with Labour providing her with no support at the time. She has also expressed her solidarity with Palestine on a number of occasions.

While dropping candidates like Shaheen, Starmer had no problem announcing candidates who openly support Israel’s attacks on Palestine. The selected candidate for North Durham, Luke Akehurst – who describes himself as part of Labour’s moderate wing – is a proud advocate in the “We Believe in Israel” group. He has called the United Nations antisemitic and claimed there was nothing genocidal about Israel’s current assault on Gaza. Before his candidacy was announced, Akehurst deleted over 1,500 social media posts, but traces of his racist treatment of Labour peers remain.

Labour has been losing significant support from the Muslim community due to the party’s stance on the war in Gaza. Instead of taking the criticism seriously, the party leadership merely announced they would have a conversation with the voters. Judging by their actions since, that conversation has not taken place.

Starmer has also warmly welcomed former Tory members who switched camps ahead of the election. This treatment was not extended to Labour members with a track record of fighting for social justice. Diane Abbott, the country’s first Black woman MP and a recognized voice for peace, justice and inclusion, is still awaiting confirmation on whether she will be allowed to run as a party candidate. Abbott was subjected to a lengthy disciplinary process after a letter she wrote was labeled as antisemitic. Despite the investigation’s conclusion in December 2023, Abbott remained suspended from the party until recently. While Starmer stated that Labour had not banned Abbott from running, members of his shadow government made ambiguous comments about how she would fit into the future vision of the Labour Party.

Since beginning the purge of members who supported Jeremy Corbyn, Starmer’s Labour has distanced itself from policies that promised a more just future for Britain, such as the nationalization of key industries and the pursuit of peace. Instead, the party is pledging to crack down on antisocial behavior. Considering the comfortable margin Labour currently holds over the Tories, they might win despite these actions. However, for the people of the UK, this could be a Pyrrhic victory, as there is little difference between the current Labour and Tory leaderships.

Modi’s Hyped ‘Meditation’ Negates Vivekananda’s Vision


S N Sahu 







Had he been alive, Swami Vivekananda would have been shocked that the PM went to the same rock to ‘meditate’ after repeatedly telling lies in his poll speeches and spewing hatred against Muslims.



Swami Vivekananda shunned publicity while meditating. (Image Credit: Wikimedia Commons)

On the penultimate day of the last phase of the 18th general elections scheduled to take place on June1, Prime Minister Narendra Modi began a fully publicised ‘meditation’ on Swami Vivekananda Rock, located in the waters of the Indian Ocean on the coast of Kanyakumari. Modi did exactly the same in 2019 in a cave in the Himalayas a day before voting for the 17th general elections came to a close.

Vivekananda Would Have Deplored Modi’s Hate-Filled Speeches

A much-publicised meditation on the Vivekananda Rock, with cameras clicking Modi ostensibly in a meditative posture would have perplexed Swami Vivekananda, who meditated on that rock in 1892 before he set on his historic tour of America to address the World Parliament of Religions in 1893.

Had Vivekananda been alive, he would have been shocked that Modi went to the same rock for meditation after repeatedly speaking lies in his election speeches and spewing venom and hatred against Muslims by calling them “infiltrators” and wrongly projecting them as people who “produce more children”.

The surfeit of hate and bigotry in the Prime Minister’s speeches while campaigning for his party, Bharatiya Janata Party, would have prompted Vivekananda to remind him of his utterances at the World Parliament of Religions held in Chicago in September 1893:   

Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal”.

The “sectarianism, bigotry and its horrible descendent fanaticism” which Swamiji flagged in 1893 as the cause of much bloodshed in human history, remained pervasive in Modi’s election speeches in complete contravention of all laws and constitutional morality.

Vivekananda would have also drawn Modi’s attention to the portions of his letter written from America to his Tamil disciple, Alasinga, that, “No man, no nation, my son, can hate others and live; India's doom was sealed the very day they invented the word MLECHCHHA and stopped from communion with others.”

The hate-filled speeches of Modi while appealing to people in the name of religion to vote for BJP candidates was contrary to the vision of the revered Swamiji, who wanted to salvage India whose fate was doomed when communion among people was stopped because of hate. And Modi, after spreading hatred and breaching the legacy of Swami Vivekananda, is now sitting on the rock in Kanyakumari coast to meditate and publicise it when the last phase of the 18th Lok Sabha elections is being held on June 1, in many parts of India, including Bengal.

Vivekananda Shunned Publicity that Modi Embraces

Modi claims that Swami Vivekananda deeply influenced his life and outlook. Yet his actions and utterances using Hindu-Muslim binaries and peddling hatred in the name of faith were in sharp contrast to the vision and legacy of Swamiji.

The Prime Minister loves to publicise every action of his, including in meditative posture, by allowing the media to transmit his pictures widely. But, Swami Vivekananda shunned publicity even as media was after him to get his picture and publicise his speeches filled with spiritual content and socio-economic problems faced by the people and society.

When some Indian newspapers gave coverage to his lectures delivered in the World Parliament of Religions in 1893, he wrote to a Bengali disciple on December 28, 1893: “It is very strange that news of my Chicago lectures has appeared in the Indian papers; for whatever I do, I try my best to avoid publicity.”

In another letter, he wrote to his Tamil disciple, Alasinga Perimal: “I think I have had enough of newspaper blazoning, and humbugging of a public life. I do not care the least for it.” In yet another letter to Alasinga in September 1893, Swamiji expressed his aversion for media attention by writing that “This nonsense of public life and newspaper blazoning has disgusted me thoroughly. I long to back to Himalayan quiet.”

On another occasion, while disapproving the blazoning publicity he received in the US and India, Vivekananda anticipated that thousands would follow him in India on his arrival and so urged people to follow ideals and not a person. He pleaded for ‘Himalayan quietness’, for he was given to scholarship and meditation.

The repeated affirmation of Swamiji that he desired ‘Himalayan quietness’ and not publicity brought out his detachment from worldly life. It flowed from his deep tuning to the ideals of Yoga, of which meditation is the core component, and he being an exponent and practitioner of meditation, always maintained equilibrium and equanimity by remaining tuned to a higher consciousness.

Highly Publicised Meditation Negates Ethos of Yoga

Modi’s highly publicised media-centred so-called meditation on Vivekananda Rock deprecates the concept of meditation which is a very deep and profound idea associated with a state of mind informed by a broad outlook, compassion and empathy. In fact, he wrote that that ideals of love, compassion and fellow feeling flow from a state of consciousness, which is an outcome of the state of meditation and, its next stage, Samadhi.

People imbued with these values would remain in meditative mode, shunning attention from worldly life and, of course, media in all its forms. In this sense, Modi’s ‘meditation’ on Vivekananda Rock is more about publicity and optics. It is contrary to the ethos and essence of Yoga.

The writer served as Officer on Special Duty to President of India K R Narayanan. The views are personal.

 

How BJP Masked its Class Agenda With False Religious Narrative


Prabhat Patnaik 


In attacking the wealth tax proposal, the PM whipped up hatred against Muslims, trashed Congress, thereby protecting his super-rich patrons.


An object lesson in how fascistic outfits operate is provided by the Bharatiya Janata Party’s (BJP) attitude toward an inheritance tax. The fact that there has been an immense increase in income and wealth inequality in the country during the neoliberal era is well-known. Indeed, this is not a phenomenon confined to India alone; it is an international phenomenon which has been much discussed even in high-bourgeois circles for quite some time. At the World Economic Forum, for instance, the need for taking some countervailing measures has been repeatedly mentioned.

Even the world’s richest, in other words, recognise that unrestrained growth in wealth and income inequality poses a threat to the future of capitalism. It is this recognition that prompted several American billionaires some time ago to issue a statement suggesting that greater taxation should be imposed on themselves and on other wealthy people.

The Indian wealthy segment, at least in the contemporary epoch, however, is singularly devoid of any such foresight. It believes that supporting a fascistic outfit which can win elections by playing the religious-communal card, and then use extreme authoritarian measures to suppress any challenge to its dominance, will be enough to allow its share of wealth and income to increase ad infinitum. 

There was a time when leading elements of the Indian bourgeoisie, like G D Birla, used to advise capitalists in the country not to flaunt their wealth; but that was a period when the fear of a popular backlash had haunted the bourgeoisie. That is no longer the case.

The leaders of the bourgeoisie today are no longer so haunted; they are confident that their alliance with the Hindutva elements will thwart any challenge to their dominance arising because of their inordinately large wealth-share. And the manner in which the Hindutva elements have dealt with the inheritance tax proposal, gives an inkling of why they are so confident.

The most obvious way in which an attack can be launched on wealth inequality is through a progressive wealth tax for financing expenditures that benefit the poor, via instituting a set of universal economic rights.

We estimated some time ago that it was eminently feasible to raise the resources needed for five such rights through a 2% wealth tax and a one-third inheritance tax on the top 1% of the population of India. Thomas Piketty and his associates, who have been writing for some time on the dangers of growing inequality, have also recently suggested a 2% wealth tax and a one-third inheritance tax, on all net wealth in India exceeding Rs 10 crore. The inclusion of an inheritance tax along with the wealth tax is significant: indeed, if a wealth tax is to have any impact by way of reducing wealth inequality, then it must be supplemented by an inheritance tax to prevent wealth from escaping the tax net.

This can be defended even on bourgeois theoretical grounds: inherited wealth cannot be claimed in anyway to have been “earned”, even by those who justify wealth on the grounds that it represents the fruits of “earning”. If the father’s wealth is justified on the grounds that he “earned” it, the son’s owning this wealth cannot possibly be justified on the same grounds.

Inherited wealth, in other words, is a pure windfall that accrues to a person by the sheer accident of his birth, and cannot be justified even by bourgeois theory. This is why most advanced capitalist countries have substantial inheritance taxes in the form of death duties. Japan, for instance, has an inheritance tax that goes up to 55%. But the shocking fact is that India has no inheritance tax whatsoever.

The absurdity of this situation was realised even by persons who are by no means Leftists or opposed to the neoliberal agenda. In fact, it is a non-resident techno-savvy Congressman, Sam Pitroda, who recently mooted the idea of having an inheritance tax; and the BJP leadership came down on him like a tonne of bricks.

The Indian super-rich obviously get frightened by this idea; and the BJP, as the defender of the super-rich, was expected to come to their rescue by attacking the idea. But it did so not on any of the several expected grounds, namely, that such a tax would be difficult to implement, or that it would destroy capitalists’ incentives, or that it would create an atmosphere where global finance will get frightened and be reluctant to come to India, making our balance of payments situation precarious. It attacked the idea on the entirely spurious and utterly communal-fascistic grounds that such a tax would take money away from the Hindus and hand it to the Muslims! It added, for good measure, in order to impart a dash of sentimentality to its nasty construction, that such a tax would take away the mangalsutras of Hindu women for benefiting the “infiltrators”!

A misinformation campaign on this scale must be quite unprecedented. An inheritance tax is obviously not imposed on the basis of religion; it is imposed on the magnitude of wealth that is inherited. The BJP’s suggestion that it will be imposed on religious grounds is astounding. But in case an impression got around that the BJP had just made a mistake and had decided to remain quiet about it afterward, it took steps to dispel any such impression. The Uttar Pradesh chief minister Adityanath, recently remarked that an inheritance tax would be akin to the jazia imposed by Aurangzeb, which was obviously a tax imposed on religious grounds.

Neither Prime Minister Narendra Modi nor Adityanath can be excused on the grounds that they are ignorant about what an inheritance tax means. Their sticking to this theme of Hindu wealth being taxed to benefit Muslims is a deliberate propagation of falsehood. And it shows quite clearly how the super-rich are being protected through a false religious narrative, that simultaneously fans hatred against a religious minority and against an opposition political party for allegedly appeasing this minority.

For the BJP, therefore, the tirade against an inheritance tax kills three birds with one stone: it promotes further hatred against this minority; it trashes the opposition political party; and it kills the idea of an inheritance tax and thereby protects the super-rich who are its main patron. And this feat is achieved by resorting to a nasty falsehood of the kind that communal-fascistic outfits habitually resort to.

This, however, raises another question. The premise underlying any democratic arrangement is that the people are capable of comprehending all issues in the public domain and taking informed and wise positions on each one of them. But, of course, in an exploitative society, where the people are deliberately kept ignorant, it becomes important that issues are discussed in public and explained to them.

The Marxist tradition explicitly theorises about it and assigns an important role to declassed intellectuals for bringing theory to the working people. But even many bourgeois writers recognise the importance, not of declassed intellectuals (for they do not cognise society in class terms), but of an educated and conscientious intelligentsia, for explicating issues before the people and thereby making democracy work.

The bourgeois economist John Maynard Keynes, for instance, had talked of the importance of the “educated bourgeoisie” for the functioning of a democracy. The task of the “educated bourgeoisie”, according to the Keynesian conception, would have been precisely to explain to people that an inheritance tax is not a tax imposed on the basis of religion.

The ascendancy of fascistic elements in the polity with their deliberately false narratives, therefore, is indicative according to this conception of a marginalisation of, or an abdication of responsibility by, the “educated bourgeoisie”.

No matter what reservations one may have about Keynes’ conception, the empirical phenomenon of a weakening or disappearance of the “educated bourgeoisie” is undeniable. The very fact that the BJP bigwigs can get away with presenting an inheritance tax as a religion-based tax, without the media making a noise about it, is indicative of this disappearance; indeed, the so-called “godi” media (or lap media) is a symptom of this disappearance.

The question is: why does this happen? The “educated bourgeoisie” is after all a segment of the bourgeoisie. It can play the role that Keynes thought it had to, only when it is clear in its own mind about the direction that a bourgeois society with a democratic polity should take. Its weakening as a democratic pillar, and hence its acquiescence in the fascistic project, is an indication of the severity of the dead-end that neoliberal capitalism has reached, a dead-end that Keynes could not have imagined and that presages major class struggles that Keynes had wanted capitalism to avoid.

 INDIA

Divided by Class: How Heat Waves Expose Socio-Economic Fault Lines


There is need to ensure safe working conditions, mandatory rest breaks, and access to protective gear for workers in high-temperature environments.


Students shield themselves from the heat with a scarf on a hot summer afternoon in Meerut, UP. Image Courtesy: PTI

As the sub-continent boils under extreme heatDelhi touches 53°C and Nagpur crosses 56°C, deadly heat becomes the fate of the residents. However, like every other calamity, the impacts of these increasingly frequent and intense heat waves in North India are differently felt by different population groups, starkly highlighting the profound socio-economic inequalities that exacerbate the impacts of climate disasters.

Recently in Bihar, the extreme temperatures have led to numerous cases of heat exhaustion and heatstroke among students, with reports of children fainting in schools due to the intense heat. Additionally, the heatwave has resulted in tragic fatalities, including a high school student in Sheikhpura and several polling staff members across the region.

Such events bring up the broader issue of how climate change and rising temperatures disproportionately affect the poor. Vulnerable communities often lack the resources to mitigate the impacts of extreme heat. We argue that the economic status is a primary determinant of an individual's vulnerability to heat waves.

Read Also: Gig Workers Amid Rising Air Pollution

In a previous article, we discussed the severe impact of Delhi’s deteriorating air quality on low-income gig workers, such as delivery drivers and couriers, who face significantly higher health risks compared with their high-income counterparts. Here, we discuss how the  poorer regions, are often the hardest hit, suffering from both direct health impacts and economic losses due to reduced labour productivity and agricultural output.

For example, a study found that in 2021, India lost 167.2 billion potential labour hours due to heat exposure, with significant income losses equivalent to about 5.4% of the National GDP (gross domestic product).  This article examines the unequal effects of heat waves on various socio-economic categories, with a particular focus on the working class and vulnerable populations, emphasising the urgent need for equitable climate policies.

The poor and the marginalised usually live clustered in ghettos, residing in inadequately ventilated homes with lack of access to electricitywater or availability of cooling methods. Moreover, their livelihoods often require them to work outdoors or in non-air-conditioned environments, increasing their exposure to heat-related health risks.

In contrast, wealthier individuals typically have better access to cooling technologies and can afford to stay indoors during extreme heat, or even temporarily relocate to cooler places, reducing their risk. This disparity is reflected in the higher rates of heat-related illnesses and deaths among poorer populations, as they are more likely to face prolonged exposure to high temperatures and have limited access to healthcare.

This issue is further compounded by the urban heat island effect, where densely built-up urban areas, especially poorer neighbourhoods, experience higher temperatures than rural surroundings. The urban heat island effect intensifies the impact of heat waves on low-income communities living in densely populated urban areas with minimal greenery. The lack of vegetation and the high concentration of heat-absorbing materials like concrete and asphalt contribute to significantly higher temperatures in these areas. Residents of these neighbourhoods, already constrained by economic limitations, face additional health risks due to the amplified heat.

About 85% of India’s workforce is informally employed, lacking formal labour protections, access to healthcare, and social security. These workers often endure extreme working conditions without adequate safety measures, significantly increasing their vulnerability to heat-related health problems. The informal nature of their employment means they cannot afford to take breaks or seek medical care without risking their livelihoods.

Occupational exposure further complicates vulnerability for certain groups of workers like construction and agriculture workers, whose work involve significant outdoor labor and prolonged exposure to high temperatures. Workers in these fields, predominantly from marginalised communities, lack protective measures and adequate rest periods, heightening their risk of heat stress and related health issues. Socio-economic status and employment conditions thus intersect to amplify climate disaster impacts.

Disparity in healthcare access exacerbates immediate heat wave effects and contributes to long-term health inequities, adversely impacting the income-generating capabilities of marginalised groups over the long term.

study by the Asian Development Bank (ADB) finds that limited healthcare access exacerbates the health impacts of heat waves on marginalised communities, suggesting the need for targeted healthcare investments. However, underserved groups like the Scheduled Castes (SCs), Scheduled Tribes (STs), minorities, women, the elderly, and other low-income groups often have limited access to medical facilities and services. This delay in treatment for heat-related illnesses can lead to severe health outcomes.

According to the International Labour Organisation (ILO), the informal sector’s lack of social protection and rights at work further exacerbates these issues, making it imperative to address these vulnerabilities through comprehensive policy measures.

The adverse effects extend beyond working and living conditions, profoundly impacting the educational experiences of students in publicly funded institutions. These schools, colleges, and universities often lack the infrastructure necessary to provide a conducive learning environment during extreme heat. Without adequate air conditioning and proper ventilation, classrooms become unbearably hot, impeding students' ability to concentrate and absorb information. This situation disproportionately affects students from lower socio-economic backgrounds who are reliant on public educational facilities.

Prolonged exposure to high temperatures is not just a matter of discomfort; it can lead to severe health issues such as heat stress, exacerbating absenteeism and disrupting the continuity of learning. Heat waves particularly impair cognitive function, which reduces students' academic performance. The lack of cooling facilities in publicly funded institutions means that during heat waves, students are more likely to miss school, further widening the educational gap between different socio-economic groups.

The problem is magnified during examination periods. The stress and physical discomfort of sitting for exams in high temperatures can lead to lower scores and increased failure rates. This adds an additional layer of disadvantage to students from poorer backgrounds, perpetuating the cycle of educational and socio-economic inequality.

It is clear that the learning and knowledge accumulation conditions, exacerbated by inadequate infrastructure and extreme weather, contribute significantly to the widening of the inter-generational wedge, locking disadvantaged communities in cycles of poverty and limited opportunity.

As temperatures soar, district administrations, and the India Meteorological Department (IMD issue warnings to ensure safety of residents, interestingly these warnings also show the inequalities we live with; for instance, most common of these directives ask people to avoid the “Sun between 12:00 PM and 3:00 PM, wear light-coloured, loose, and cotton clothes, drink water regularly and keep hydrated with homemade beverages, contact a doctor immediately when feeling unwell and to keep the house cool using curtains and shutters. “Almost none of these measures can be seamlessly adopted by poor, working class people.

These directives also advocate “avoiding strenuous activities, avoiding cooking during the afternoon, etc.”  These recommendations, while beneficial, need to be tailored to address the realities faced by different socio-economic groups in metropolitan areas. Policies and interventions should consider these constraints and provide more accessible, inclusive solutions. This might include creating shaded areas for street vendors, ensuring water supply in slums, improving healthcare access, and supporting the construction of heat-resilient housing. Ensuring safe working conditions, mandatory rest breaks, and access to protective gear for workers in high-temperature environments. Providing mobile health clinics, and subsidising healthcare costs for the poorest workers, along with strengthening emergency response systems to provide rapid assistance during heat waves, especially in the underserved areas.

Investing in housing improvements for low-income communities with adequate provisions of water and electricity, better insulation and ventilation. Creating urban green spaces and increasing tree cover in poor neighbourhoods to mitigate the urban heat island effect. Extending social security benefits to informal workers, including unemployment insurance, health insurance, and pensions, providing a safety net during climate-related disruptions. Investing in climate-resilient school infrastructure, ensuring that learning environments remain safe and comfortable during extreme heat. Implementing heat action plans in schools to protect students’ health and well-being.

Understanding the differential impacts of heat waves on various social categories is crucial for developing equitable climate policies. Addressing these disparities involves improving infrastructure, ensuring access to healthcare, enhancing housing conditions, and implementing targeted interventions for vulnerable populations.

Equitable action on climate change can significantly reduce the adverse effects on marginalised communities, fostering resilience and sustainability in the face of increasing climate threats. By prioritising the needs of the most vulnerable, including the informally employed, we can create a more just and resilient society capable of withstanding the challenges posed by a changing climate.

The authors are associate professors at the Zakir Husain Delhi College, University of Delhi. The views are personal.