Wednesday, November 19, 2025

 Gen-Z Protests in Mexico or Coordinated Chaos?


Pablo Meriguet 



The executive branch has denounced the recent anti-government demonstrations in Mexico and questioned what actors may really be behind the so-called youth uprising.

Protesters tearing down steel fence in the Zócalo Mexico City. Screenshots via José Luis Granados Ceja.

Is Mexico the next country to see a youth anti-government uprising? It seems that some would like it to be. On November 15 in Mexico City, thousands of demonstrators, estimates vary on how many participated, took to the streets to protest against the government of President Claudia Sheinbaum. Participants also said that they were protesting against the president’s handling of the problem of insecurity in Mexico. They demanded that the government take a tougher stance against organized crime following the assassination of Uruapan Mayor Carlos Monzo.

The day of protests led to clashes between demonstrators and police. According to official reports, at least 100 police officers were injured, as well as 20 protesters. The protesters removed the fence protecting the National Palace, to which the police responded by firing tear gas and arresting 20 of the protesters, accusing them of theft and assault.

The Executive’s reaction

For her part, Sheinbaum stated that she supported the protesters’ right to protest, but that she did not support any acts of violence: “Today there was a demonstration where they say young people marched, but in reality there were very few, and they violently removed some fences and broke windows… Violence should never be used to bring about change; always peaceful means.”

The Secretary of Public Education, Mario Delgado, claimed that the protest was fueled by information seeking to manipulate the younger population by hiring thousands of bots. In this regard, the Executive insists that the demonstrations are being financed by groups and individuals who remain “behind the scenes.”

A plot to provoke the demonstrations?

Before the November 15 demonstration, Sheinbaum publicly stated that obscure interests would finance the events: “We agree with freedom of expression and demonstration if there are young people who have demands, but the question here is who is promoting the demonstration… People should know how this protest was organized so that no one is being used.”

According to the Executive, a network of international right-wing groups, opposition figures, influencers, and bots is coordinating with each other to promote a process of destabilization in Mexico. Among the names that have allegedly spent almost 90 million Mexican pesos (almost USD 4,881,767) to promote the demonstrations are telecommunications entrepreneur Ricardo Salinas Pliego (owner of Azteca Noticias) and the far-right international NGO Atlas Network.

The president pointed out that a large part of the money comes from abroad: “There is evidence that many of the promoters have nothing to do with Generation Z, but rather that this is a political operation financed from abroad.”

Thus, according to the government, as part of the plot to delegitimize the government, the network of opposition figures allegedly orchestrated a media campaign to gradually generate unrest among Mexico’s younger population through the use of hundreds of accounts on Facebook, TikTok, and other social networks. Reports indicate that the social media accounts gradually began to call for a “peaceful demonstration” against the government.

Among the politicians who echoed the call for a demonstration are the mayor of Cuauhtémoc, Alessandra Rojo de la Vega, the opposition movement Marea Rosa, and the country’s former right-wing president, Vicente Fox.

Sheinbaum: “They want to spread a false idea internationally”

In addition, President Sheinbaum said on November 17 that several international media outlets are trying to spread the idea that acts of repression are taking place in Mexico, which she claims is absolutely false.

On the contrary, the Executive attempted to demonstrate, through videos and photographs, that the goal of some masked protesters was to tear down the fence protecting the National Palace, attack the police, and force a response from law enforcement in order to justify a narrative that is being promoted internationally, namely that young people are being repressed in Mexico.

A popular but attentive government

According to the latest polls, Claudia Sheinbaum maintains an approval rating of more than 70% of the population, which is why she has stated that “the majority of the population” does not agree with the recent demonstrations.

However, despite its popularity, the Executive has spent a great deal of time trying to figure out what happened on November 15. This is because opposition groups have stated that they will mobilize again on November 20, and they hope that the call to action will grow stronger as the days go by. This explains why Sheinbaum and her team are trying to tackle a problem that could become a real headache, even more so if it is confirmed that the smear campaign is in fact a plot orchestrated inside and outside Mexico by dark forces.

Courtesy: Peoples Dispatch



Africa: Recent Election Crisis and Continent’s Youth in Revolt



Nicholas Mwangi 


    The recent elections in Tanzania, Cameroon, and Côte d’Ivoire lay bare the contradictions of neoliberal democracy in Africa, where the ruling class clings to power through coercion and electoral manipulation to protect imperial and class interests.





    Mass protest in the Ivory Coast. Photo: PCRCI

    The past few months have seen three elections across Africa, in Tanzania, Cameroon, and Côte d’Ivoire. Each exposed a deepening democratic crisis on the continent. While the ballot boxes were filled and the slogans of “stability” and “unity” were loudly proclaimed, the underlying reality was very different; repression, exclusion, and a profound disconnect between the political class and the masses, especially youth.

    In all three cases, aging leaders clung to power through electoral processes that were anything but democratic. The continuity of these regimes is part of Africa’s enduring entrapment within neoliberal and neo-colonial frameworks, where the ritual of elections serves to legitimize old orders and satisfy liberal democracy’s important symbolic tenet of holding elections without any fundamental change.

    Tanzania: a crisis of legitimacy

    The October 29, 2025 elections in Tanzania marked a turning point toward deeper authoritarianism. President Samia Suluhu Hassan was declared the winner with 97.66% of the vote, a margin that raised more questions than celebrations. The opposition, led by CHADEMA party figures such as Tundu Lissu and Amani Golugwa, faced relentless harassment long before polling day. Opposition rallies were dispersed, candidates were barred, and dozens of party members were arrested.

    Following the announcement of results, Tanzanians poured into the streets of Dar es Salaam, Arusha, and Mwanza, only to meet state brutality. A total internet shutdown, curfews, and reports of mass killings and disappearances turned the election aftermath into one of the darkest chapters in Tanzania’s political history. Human rights groups have since alleged grave violations, though independent verification remains difficult under government censorship.

    Regional responses were telling. The African Union (AU), initially quick to congratulate President Suluhu, later walked back its stance under public pressure, admitting the elections had “failed to meet democratic standards”. The Southern African Development Community (SADC) reported that even its own observers were harassed and detained by Tanzanian security forces. But, beyond rhetorical concern, no meaningful interventions followed.

    Cameroon: the century of Paul Biya

    Meanwhile, in Cameroon, Paul Biya, now 92 years old and in power since 1982, extended his rule for another seven-year term. The October 12, 2025 election, where Biya supposedly won 53.66% of the vote, came after mass disqualifications of opposition candidates 70 out of 83 applications were rejected by the Electoral Commission (ELECAM). Among those barred was Maurice Kamto, the major opposition figure who had previously challenged Biya in 2018.

    With viable opposition effectively neutralized, Issa Tchiroma Bakary became the nominal challenger. His supporters protested even before the official results, alleging manipulation and fraud. Protests in Douala, Garoua, and Maroua were met with live ammunition and mass arrests. The images of unarmed protesters being shot at while demanding transparent elections have further tarnished Cameroon’s already fragile legitimacy.

    Cameroon’s youth, facing unemployment rates above 30%, have become increasingly alienated from a political system that offers neither opportunity nor representation.

    Côte d’Ivoire: the illusion of reform

    In Côte d’Ivoire, President Alassane Ouattara, 83, secured a fourth term, continuing a pattern of constitutional manipulation that has defined Ivorian politics since independence. Having argued that the 2016 constitutional reform “reset” term limits, Ouattara sidelined his main rivals, Laurent Gbagbo and Guillaume Soro, both of whom were barred from contesting.

    The election had no real competition and a state apparatus designed to reproduce the status quo. Opposition groups organized protests, only to face mass arrests and bans on demonstrations. The government’s heavy-handed tactics show what is becoming a broader regional trend, electoral processes are increasingly hollowed out, while Western donors and Bretton Woods institutions continue to embrace “stability” over justice.

    Ouattara’s rule represents a particularly insidious strain of technocratic neoliberalism governance through economic orthodoxy rather than political legitimacy. Once hailed by the IMF and World Bank as a model reformer, Ouattara has overseen rising inequality, rural poverty, and youth unemployment, even as Côte d’Ivoire posts impressive GDP figures. As Jonis Ghedi Alasow of Pan African Today noted, “the reported approval ratings of over 90% in some of the elections (Tanzania and the Ivory Coast) stand in stark contrast to the palpable discontent in these societies. This discontent is not only evident in opposition politics during electoral cycles but also in the daily challenges and frustrations that citizens voice, extending far beyond electoral processes. These are not elections — they are coronations. Ouattara’s popularity in Western capitals stems from his willingness to implement austerity and privatization, not from the consent of his people.”

    Beyond the ballot: what to make of Africa’s electoral crisis

    The Accra Collective of the Socialist Movement of Ghana (SMG) released a statement calling out the wave of electoral fraud, constitutional manipulation, and state repression sweeping the continent. Declaring that “ruling elites have turned elections into tools for preserving power rather than instruments for expressing the popular will.”

    Their critique points to a larger truth: Africa’s democratic crisis is not just political, it is structural. Elections are embedded within a neo-colonial framework, where sovereignty is constrained by debt, trade dependency, and elite alliances with global capital. Leaders like Biya, Ouattara, and Suluhu remain in power precisely because they are reliable custodians of imperial interests, managing resource extraction and neoliberal reforms under the guise of “stability”.

    As Ghedi Alasow adds, “It is important to remember that elections have never been a panacea for the fundamental problems facing our people. Africa’s history is a testament to the fact that meaningful change emerges not from ballot boxes but from organized struggle.”

    But, at the same time, popular anger is growing on the continent, the youth of Africa are beginning to question not just fraudulent elections, but the very legitimacy of the systems that sustain them. Movements inspired by Pan-Africanism, socialism, and grassroots organizing are re-emerging and organizing, calling for a politics that serves the people rather than capital.

    Ghedi Alasow remarked, “The popularity of leaders like Traoré underscores what people truly seek: patriots who are willing to defend their interests. People are less concerned about the means through which leaders come to power, but more about whose interests those leaders champion once in office. The neocolonial order is in crisis. It can no longer credibly claim legitimacy or democratic character.”

    Who makes the future

    The crises in Tanzania, Cameroon, and Côte d’Ivoire are symptoms of a larger continental malaise; the collapse of bourgeois democracy under the weight of inequality, corruption, and neocolonial dependency. Electoral rituals continue, but their content has been emptied. Without popular participation, economic sovereignty, and mass organization, elections will remain instruments of domination, not change in any foreseeable future.

    True democracy, as the Socialist Movement of Ghana reminds us, “must rest on popular sovereignty where power flows from the organized masses, not from the boardrooms of multinational corporations or the dictates of imperial powers.”

    Africa’s future, then, will not be decided by the aging autocrats who cling to office, nor by the technocrats who serve imperial finance. It will be forged by a generation that refuses to be silenced, a generation determined to reclaim democracy from the shadows of neocolonialism and to rebuild it in the light of people’s power.

    Courtesy: Peoples Dispatch




     

    Zimbabwe: UFAWUZ Pickets Nestlé, Demands Living Wages



    Nicholas Mwangi 


    On Nov. 14, Nestlé Zimbabwe workers, led by UFAWUZ, staged a peaceful picket demanding living wages and an end to unfair labor practices. The action follows a protracted wage dispute in which Nestlé refused to increase wages.


    (Photo: UFAWUZ) 

    Members of the United Food and Allied Workers Union of Zimbabwe (UFAWUZ) staged a picket at Nestlé Zimbabwe, demanding an end to unfair labor practices, restoration of decent wages, job security, and respect for workers’ rights. 

    According to UFAWUZ Secretary General Ady Mutero, the union was compelled to organize the picket after Nestlé, despite being chair of the Employers Association in the Food and Processing Industry, refused to grant any wage increase following a deadlock at the National Employment Council (NEC). Instead of championing fair wage discussions or proceeding to arbitration, Nestlé “obstructed both processes,” Mutero explained. This left workers without a wage agreement for the June–December period, effectively freezing them on poverty-level salaries. Under Section 74(6) of the Labour Act, workers are legally permitted to picket under such circumstances, leading to yesterday’s action.

    Unfair labor practices inside the factory

    Mutero calls out a series of unfair labor practices that workers have faced inside the factory. These include:

    • Refusal to award any wage increases, even after formal requests from both the Workers’ Committee and the union.
    • Violation of Nestlé’s own global Employer Relations Policy, which obligates all subsidiaries to align wages with each country’s Poverty Datum Line (PDL).
    • Use of labor brokers to hire workers on hourly rates below those agreed at the NEC, undermining sector standards.
    • Intentional wage suppression, even as senior management receives hefty salaries and corporate perks.

    “These actions undermine both workers’ rights and Nestlé’s internationally accepted employment values,” Mutero noted, saying that the company’s local behavior sharply contradicts its global commitments to decent work.

    Longstanding grievances, exhausted dialogue

    The union’s grievances are not new, they have persisted throughout this year’s wage negotiation cycle, especially after the NEC wage talks collapsed earlier. Before calling for industrial action, UFAWUZ took several steps:

    • Participated in NEC wage negotiations for the sector.
    • Formally requested an internal wage adjustment, which the Labour Act allows even when NEC processes are stalled.
    • Urged Nestlé to respect its own global policy by ensuring wages align with the national PDL.
    • Pursued social dialogue, calling on Nestlé to lead by example as the sector’s most powerful employer.

    “All these good-faith efforts were rejected,” Mutero said. “Industrial action became the last resort.”

    Wages far below the poverty datum line

    The wage crisis at Nestlé Zimbabwe is severe. The lowest-paid workers currently earn USD 250 per month, while the national PDL for a family of four stands at USD 650. This means Nestlé pays less than 40% of the living wage required, leaving workers USD 400 short every month.

    Mutero highlighted the disparity: workers in the detergents sector, performing equivalent grades, earn USD 400, demonstrating that Nestlé is lagging far behind comparable industries despite commanding a strong global brand and significant local market share.

    Inflation and the crisis of survival

    Zimbabwe’s persistent inflation and soaring cost of living have eroded workers’ purchasing power to the point of survival crisis. At USD 250, workers cannot meet basic expenses, including food, transport, healthcare, or school fees. Families are forced into debt, informal side hustles, and other coping strategies that remain unsustainable.

    “For employees of a multinational like Nestlé, the contradiction between corporate profits and workers’ daily struggles is stark and unjustifiable,” Mutero stressed.

    A wider fight against exploitation

    Mutero placed the workers’ struggle within a much broader African context. According to him, Nestlé’s actions reflect a pattern in which multinational corporations operating in Africa maximize profits while refusing to pay living wages.

    “From Zimbabwe to the rest of the continent, neoliberal practices, outsourcing through labor brokers, wage suppression, and ignoring corporate social responsibility, have become entrenched,” he said. UFAWUZ therefore views the Nestlé picket as part of a wider continental resistance against exploitative corporate behavior.

    By standing firm, the union hopes to push African governments, employers, and multinational corporations to uphold fair labor standards, respect workers’ rights, and ensure that economic growth benefits the very workers who create the wealth.

    Courtesy: Peoples Dispatch

     INDIA

    Shram Shakti Niti: Digital Illusions in Religious Packaging


    By describing work as a “sacred and moral duty”, the policy seeks to introduce religious and scriptural conceptions to conceal and justify the extreme exploitation and deteriorating conditions of the working people.


    The ministry of labour and employment’s recently released draft labour policy, Shram Shakti Niti 2025 is a puzzling document. In one section, it claims that the policy derives its legitimacy and moral authority from the Constitution of India, and the rights and protections guaranteed by it. However, in the next section, it highlights the “Indic worldview” of labour — śrama — being “a sacred and moral duty” that sustains “social harmony, economic well-being, and collective prosperity”. 

    The document explains:

    “...Shram Shakti Niti 2025 envisions the world of work as a moral compact between the State, industry, and workers—rooted in dharma (duty), fairness, and social harmony—thereby reaffirming India’s civilisational belief that the dignity of labour is inseparable from the dignity of life”

    “Ancient texts such as the Manusmriti, Yajnavalkyasmriti, Naradasmriti, Sukraniti, and Arthashastra articulated this ethos through the concept of rajadharma, emphasising the sovereign’s duty to ensure justice, fair wages, and the protection of workers from exploitation. These early formulations embedded the moral basis of labour governance within India’s civilisational fabric, centuries before the rise of modern labour law”.

    Unfortunately, the two world-views—the reconstituted “ancient ideals” and “modern labour law”—are irreconcilable, since in one the status of work is determined by tradition and scripture, while in the other it is negotiated through struggle; in one the worker exists to serve society, in the other she is entitled to the wealth she creates; in one power relations are hierarchical and eternal, in the other they are contestable and transformable; and in one the voice of the worker is suppressed in the name of social harmony, while the other recognises it as central to democracy and justice.

    Unfortunately, the two world-views—the reconstituted “ancient ideals” and “modern labour law”—are irreconcilable.

    The Shram Shakti Niti fails to recognise that modern labour law is based on a rejection of a duty-based view of work; instead it upholds the rights-based view. The policy is notable less for its proposals than for what it reveals: an attempt to recast India’s labour governance framework to sideline constitutional principles, international commitments, and the lived realities of working people. By describing work as a “sacred and moral duty”, the policy seeks to introduce religious and scriptural conceptions (that reinforce caste and gender based hierarchical division of labour) to conceal and justify the extreme exploitation and deteriorating conditions of the working people.

    The illusion of technological empowerment

    The policy aims to align the “timeless values” of our ancestors with the recent Labour Codes, in particular the Code on Wages, 2019 and the Occupational Safety, Health and Working Conditions Code, 2020 (‘OSH Code’).

    The overall claim of the policy is to address the “structural shifts” in India’s labour market — driven by “digitalisation, green transitions, and new employment forms such as gig and platform work”— by setting up a unified (digital) framework for “social protection, skilling, occupational safety, and technology-led governance”. 

    In this model, the Ministry of Labour & Employment will become an Employment Facilitator, “enabling convergence among workers, employers, and training institutions through trusted, AI-driven systems”. The National Career Service (‘NCS’) will be installed as India’s Digital Public Infrastructure for Employment, serving as “the technological backbone for inclusive job matching, credential verification, and skill alignment”.

    The policy highlights seven “interlinked strategic objectives” that constitute its mission: (1) Universal Social Security; (2) Occupational safety and health; (3) Employment and future; (4) Women and youth empowerment; (5) Ease of compliance and formalisation; (6) Technological & green transition; (7) Convergence and good governance. 

    Let us look at each of these in turn.

    (1) Universal social security

    The Policy neither explains the content of social security nor outlines a pathway for its universal implementation. Instead, it relies on the Code on Social Security, 2020 (‘SS Code’), which excludes a large portion of informal workers from its scope. It does so by setting a minimum threshold for the application of the SS Code, and consequently covering only establishments with a specific number of workers. Further, the SS Code leaves it to the discretion of the Central and State Governments to notify schemes for unorganised workers, without establishing a minimum social security floor or providing guidance on the essential components such schemes must include.

    The Policy does not explain how safety and health at the workplace will be improved.

    (2) Occupational safety, health and working conditions

    The Policy does not explain how safety and health at the workplace will be improved. Instead, it falls back upon the OSH Code, which, in one stroke, repealed all sector-specific legislations that contained detailed safety measures applicable to particular sectors, and simultaneously failed to include health and safety measures that would apply to all workers in place of those sector-based legislations. This is particularly egregious since the ILO Declaration on Fundamental Principles and Rights at Work designate health and safety as a fundamental right.

    (3) Employment and future

    Two critical threats to decent work in India are the simultaneous rise in unemployment and the replacement of permanent or regular employment with casual, contract, fixed-term, and gig work. These forms of employment are marked by precarious working conditions, lack of regulation, and the absence of social security benefits. The Policy offers no actionable programme to create meaningful and secure jobs for India’s workforce, particularly for the youth and future generations.

    (4) Women and youth empowerment

    In employment, women face discrimination not only in wages but are also relegated to the most menial tasks and “care” work. In India, more women are engaged in informal employment than male workers. Even within the formal sector, women predominate in unskilled, temporary, or contract-based jobs.

    Although discrimination is outlawed, government data shows that male workers in medium skilled jobs earn about 21 percent more than women doing similar work. This wage gap is even greater among casual and informal workers. The new policy does not explain how it will create decent, well-paid, and “skilled” employment for women, particularly in sectors traditionally not considered “women’s jobs.”

    (5) Ease of compliance and formalisation

    The primary aim of the Policy appears to be to provide a red carpet for Big Tech and AI-sector employers to operate in India with minimal regulatory obligations. The Policy weakens inspection mechanisms by proposing “inspections through risk-based algorithms,” adding to a series of existing measures such as single-window clearances and self-certification under the new labour codes — all of which collectively work to undercut inspection. It is, therefor,e paradoxical to claim improved standards of occupational health and safety while simultaneously prioritising “ease of compliance” for employers.

    (6) Technology & green transition

    Digitisation of labour mechanisms, without a corresponding effort of increasing digital access to the most marginalised sectors will only exclude the majority of the informal workforce. A large proportion of these workers — most of whom are in the unorganised sector — lack reliable access to the internet or digital devices and face compounded barriers of technological and financial illiteracy. Even for those who own mobile phones, poor connectivity often restricts internet access and, in some cases, directly undermines livelihoods. A case in point is the experience of NREGA workers, many of whom have reported losing daily wages due to digital attendance and monitoring systems that are riddled with technical malfunctions and patchy network coverage.

    The Policy’s emphasis on digitisation and credential verification through the NCS carries a risk of systematic profiling of workers, potentially leading to discriminatory treatment. Research commissioned by the ILO supports this concern. Further, while the Policy states its intention to comply with OECD AI Principles, it does not explain how India’s regulatory framework will be made consistent with these standards. It also says little about how data collection and use will be regulated, despite its heavy emphasis on building a “Digital India.”

    (7) Convergence and good governance

    A central aim of the Policy is to promote a vision of “Digital Worker India,” where every worker is empowered through technology. To achieve this, it proposes a digital labour governance framework including unified worker registration, e-grievance redressal, and benefit portability through secure digital identities. 

    While the goal is ambitious, it is unlikely to be realised given India’s stark digital divide. For instance, only 56 percent of women aged 15 and above in India own mobile phones, compared to 98 percent in the United States and 95 percent in the United Kingdom. Digital literacy levels are similarly low. Without a complementary and inclusive digital policy ensuring universal connectivity, affordable device access, and digital literacy, the push to digitise labour governance will end up being exclusionary rather than empowering.

    Any comprehensive digital labour policy, it is obvious, must focus not only on expanding technology use but to also address how to mitigate risks to decent work arising due to new technologies and algorithmic forms of labour control. Instead of strengthening the Ministry of Labour & Employment’s role as the authority responsible for implementing labour laws, the Policy recasts the Ministry’s role as an “employment facilitator” that offers training and facilitates “convergence” between workers and employers. This purported convergence is an eye wash, and is only meant to extend employers a free hand in their operations.

    Any comprehensive digital labour policy, it is obvious, must focus not only on expanding technology use but to also address how to mitigate risks to decent work arising due to new technologies and algorithmic forms of labour control.

    The Policy also invokes India’s historical “guild” systems as examples of tripartite governance. However, in practice, the Policy undermines existing tripartite structures. The Industrial Disputes Act, 1947 established a tripartite system recognising the unequal bargaining position of workers and requiring the state to mediate and ensure justice for the weaker party. Sadly, the State has completely abdicated its role as an effective mediator and has refused to interfere with the unfair labour practices of the employers, allowing free play by the latter.

    Constitutional and international obligations

    The new labour policy reads like a bouquet of buzzwords and slogans—“inclusivity,” “equitable working conditions,” “harmony between stakeholders,” “ease of doing business,” “training and skilling.” But these are flimsy substitutes for constitutional guarantees and international obligations, which are systematically evaded.

    There is no clarity about what constitutional rights are enshrined under the seven strategic objectives of the policy. By focusing solely on economic progress, the Policy sidelines social progress entirely. The ILO Declaration on Fundamental Principles and Rights at Work, which India is bound to uphold as an ILO member, calls for strengthening collective bargaining, but the policy seeks to formalise the workforce through digital systems, individualising labour issues while weakening the collective bargaining power of workers.

    It is clear that the interests of employers are at the heart of this new policy, with its repeated emphasis on “training”, “skilling”, “ease of compliance”, and “convergence”. It has nothing to say about the worsening labour crisis in India: from growing informalisation and declining conditions of work. Instead, it stresses on digital registration and database-building, as though enrolling workers in systems will automatically create job security, enforce rights, or create fair working conditions.

    The policy has been drafted without consulting labour unions and organisations that represent diverse groups of workers across the country. The absence of meaningful consultation has been criticised by labour unions, who see the policy as “favouring employer profits over workers’ rights and social security”. Others have pointed out that it does not specify the categories of workers (gig worker, agricultural worker, factory workers, MNREGA workers, or migrant workers), each of which require different policy approaches.

    A labour policy must be premised on constitutional commitments, international obligations, and labour realities. It must be drafted through inclusive consultations with labour unions, worker groups, and civil society. It must deliver enforceable measures for meaningful and accessible universal social security, mitigate unemployment, formalise informal work, and guarantee living wages, gender equity, safe workplaces, and democratic tripartite governance. The Shram Shakti Niti is not such a policy.

    The views are personal.

    Courtesy: The Leaflet

     

    Women’s World Cup: Cricket and Religion in India


    Kancha Ilaiah Shepherd 



    It is one thing that players follow a faith in their personal life, but in a stadium or in public discourse, religion should not be made a source of controversy.

    Image Courtesy:  X/@BCCIWomen

    Cricket has become a most visible corporate and upper middle-class game in India. It is also the most expensive game. More than any other game, the players, the billionaires, and politicians hang around cricket because the leisure class and the rich have made it a party and a home gossip game. It has established a serious interlink between Hindi cinema, cricket and political parties.

    Though in India, cricket has a rural version called ‘chirragone’ in the Telugu-speaking region, which I played in my childhood in my village, the British colonial rulers introduced their own version of cricket to India. Now, it has become the most popular Commonwealth game.

    Well-known British author George Bernard Shaw (1856-1950), saw this game as that of fools, who have nothing else to do and have enough money to live on with, and plenty of leisure and seekers of eternal pleasure.

    Shaw said: “Cricket is a game played by 11 fools and watched by 11,000 fools," indicating the game's perceived absurdity. Another well-known quote is his observation that "The English are not a very spiritual people, so they invented cricket to give them some idea of eternity".  

    Perhaps by the end of 19th Century, secularism was sweeping the socio-political atmosphere of the United Kingdom and church attendance was gradually getting reduced. The rich and upper middle classes of any society need an anchor around which social gossip becomes necessary. Cricket emerged as that anchor of social gossip in Britain and gradually spread to other colonial countries.

    Opposite Direction

    In the present situation, cricket seems to be travelling in the opposite direction that Shaw’s Britain is going in. It is becoming a de-secularising game, as the new proponent of the game in India is the Right-wing Hindutva spiritual ideological force. This force has already de-secularised most of the rich and upper middle classes that sustain cricket.    

    Cricket has become a Hindutva-tainted game, at least for now. Its promotion has become part of the vote and anti-minority weapon. From the Prime Minister to the streets, Rashtriya Swayamsevak Sangh (RSS) activists and Hindutva billionaires are treating the sport as a source of power politics and business advertisements.

    During Congress rule and other party prime ministers’—Charan Singh, V.P Singh, Chandra Shekhar, HD Deve Gowda or I.K.Gujral – rule, this game was not so politicised. But the Bharatiya Janata Party or BJP-RSS have turned the game into their own ideological game by following a method of politicised promotion. In the process, it has also done one good thing -- promoting women to play this game on par with men. Power also forces certain unexpected changes among the rulers, whatever be their ideological orientation.

    Women’s World Cup

    During the recent Women’s World Cup, the victorious Indian cricket team, while inspiring the nation, particularly young girls and women, religion was also made a tool to fan conflicting religious views through social media.  

    The Prime Minister’s tweet on X after India won the match with Pakistan recently linked it to the India-Pakistan war and Operation Sindoor, giving it a political dimension. That created an opinion among the youth that cricket can be used for political and religious ends.  

    Religious contentions around the game became more brazen after the Indian women’s team won in the World Cup semi-finals over the powerful Australian women’s team, when India’s Jemimah Rodrigues stated, "Firstly, I want to thank Jesus, because I couldn't do this on my own. I know he carried me through today”.

    A young girl, who made 127 runs that defeated the mightiest women’s team of the world that won the same trophy for seven times, in a situation of emotional joy, using the name of Jesus, was turned into a communal social media frenzy by Right-wing forces. However, Jemimah’s religious childhood training and her using the name of Jesus, as a modern girl and cricketer, has implications for the secular environment of the game. Players, whatever be their religious belief, should be careful in the public domain.   

    Taking spiritual symbols' names even in a fit of emotion in a country like India creates an environment of de-secularised discourse around the game. Quite surprisingly, Prime Minister Narendra Modi, who interacted with the victorious women’s team when the nation’s eyes were on them, raised the issue of Deepti Sharma’ belief in Jai Sriram and Hanuman. This has a much more serious politicised religious implication.

    Sport advances in a democratic, secular environment, not in a communal environment. Our schools and colleges must give opportunity to girls and boys without tagging sports to any religious ideology.  

    It is one thing that players follow a faith in their personal life. One may go to Hindu temples, one may go to Church, one may go to Masjid or Vihar for personal spiritual fulfilment, but in the stadium or in the public discourse, religion should not be made a source of controversy.

    It is true that the present regime in Delhi has consciously encouraged women players. Of course, with regard to wrestlers, it failed to address their harassment by the board chairman. Lot of dust was raised around it.

    However, India lifting the Women's World Cup rekindled a new hope. The conscious promotion of girls in the realm of sports at the school level will certainly help in changing the status of women in every sphere of life.          

    The writer is a political theorist, social activist and author. His latest book is the ‘Shudra Rebellion’. The views are personal.

     

    Lobbying Games: RSS Connections in US


    Ram Puniyani 




    Does RSS need lobbying to project its image as pro-US, as India sometimes is not toeing the US line in its foreign policy?



    RSS - HINDU FASCISTS 

    As Rashtriya Swayamsevak Sangh (RSS) has completed 100 years of its existence, one new, not widely known fact has come to surface. Many YouTube and online news channels have been discussing RSS hiring a lobbying firm in the US. Interestingly, the firm hired for its lobbying happens to be the same one which is lobbying for Pakistan.

    One recalls that when Narendra Modi became the Chief Minister of Gujarat, he had hired a firm for hyping his image “… Washington-based firm, APCO Worldwide, was hired by Modi sometime in August 2007, in the run-up to an important Assembly election, to improve his image before the world.” Incidentally, APCO, the subsidiary of a US law firm, also did image-building for many dictators, and even canvassing for wars where the states hiring them needed it.

    It seems lobbying is an important part of image-building, which constructs ‘social common sense’ and helps in ‘manufacturing consent’. The latter phrase was devised by renowned human rights proponent Noam Chomsky. 

    Read Also: RSS @100: ‘Static Content, Changing Language’

     The Print news portal and many other sources report, “According to an investigation by news outlet Prism, the law firm received $330,000 to lobby officials in the US Senate and House of Representatives on behalf of RSS. Lobbying reports accessed by the American news outlet indicated that the significant sum was paid out during the first three quarters of 2025. Public documents accessed by The Print add that the firm was hired on behalf of the RSS on 3 March …” 

    What is the source of this funding?

    RSS is a non-registered body and claims that “guru dakshina” (disciples’ gift to teacher) is the sole source of its funding! These are complex issues.

    Non-registered bodies are spending large sums of money in the US! Sunil Ambekar of the RSS denies this but this is very much available on reliable web sites of companies and also of the US Senate. It is mandatory in the US to declare such funding from abroad.

    Earlier, this non registered body was investigated for income tax purposes. The tribunal examining its case said, “The tribunals, appreciating the true spirit of gratitude that underlies the idea of a Guru Dakshina, granted tax exemption to funds so collected by RSS. However, the very character of such funds undergoes a paradigm change when the “Guru” diverts a portion of those funds to pay a foreign firm for lobbying with a foreign government… if one can take the liberty of interpreting “lobbying” as “educating” the foreign public functionaries.” 

    Anyway, why does this divisive organisation, which till yesteryear believed in working in silent mode, need to hire this lobbying agency and pay it through via media for image creation for American policy-makers and people at large?

    As a matter of fact, RSS-BJS-BJP’s (Bhartiya Jan Sangh, Bharatiya Janata Party) policies have been very aligned with US policies overall, more particularly in the 1950s and 1960s. They were the ones to support US invasion of Vietnam, its aggression in different parts of the world and put pressure on Indian government to be pro-US when India was non-aligned and was benefiting in setting up modern institutions with the help of different countries, including the then USSR (Russia), which was regarded as a stark enemy by the Western world.

    Many Indians, posing to be patriotic but lured by dollars, settled in the US and a large number of them were supporters of this Right-wing organisation to preserve sanskar (values) in the country of their origin and to inculcate these sanskar in the new generation. Many of them rose to high political positions in the US and were pro-RSS-BJP.

    So, where is the need for this type of lobbying? There is a rise of some new factors that are RSS to do this. One; that they want to present themselves as pro-US, as India sometimes is not toeing the US line in its foreign policy.

    More than this, many US organisations, working independently of State control or with the goal of monitoring human rights status worldwide, have been coming out with human rights violations in other countries, and pointing out the anti-equality stance of RSS whose branch is HSS (Hindu Swayam Sevak Sangh) in US. One such organisation working meticulously is that of Hindus of Indian origin, which stands for liberal values -- ‘Hindus for Human Rights’.

    There are other US-based organisations that are coming out with comprehensive reports on the acts of the RSS combine. The Indian Religious Freedom Report 2024 shows a decline in religious freedom in India. “In 2023, religious freedom conditions in India continued to deteriorate. The government, led by the Bharatiya Janata Party (BJP), reinforced discriminatory nationalist policies, perpetuated hateful rhetoric, and failed to address communal violence disproportionately affecting Muslims, Christians, Sikhs, Dalits, Jews, and Adivasis (indigenous peoples). Continued enforcement of the Unlawful Activities Prevention Act (UAPA), Foreign Contribution Regulation Act (FCRA), Citizenship Amendment Act (CAA), and anti-conversion and cow slaughter laws resulted in the arbitrary detention, monitoring, and targeting of religious minorities and those advocating on their behalf.”(Report of The U.S. Commission on International Religious Freedom (USCIRF).

    The reputed Rutgers Center for Security of Race and Rights, in collaboration with Denver and Columbia University scholars, has come out with a detailed report about RSS combine’s role in promoting hate, sectarian nationalism and violence. This centre, since the September 11th (2001) attacks, is monitoring the attacks on Muslim, Arab, and South Asian communities who have faced increased discrimination and prejudice.

    A lack of knowledge about these diverse communities facilitates false stereotypes associating them and Islam with terrorism. The Center for Security, Race and Rights works across racial and religious lines to address the underlying structural and systemic causes of Islamophobia and xenophobia against people of Arab, African, and South Asian descent. 

    This report points out the role of Hindutva in America, particularly their activities posing ethno-nationalist threat to equality and pluralism. It gives the outline of demonisation of Muslims and Arabs and gives the outline of hate speeches.

    Hindutva in America is also a matter of concern for them and the report deals with the activities related to their agenda. The report outlines the role of Hindu nationalist groups in the US in promoting a narrow, politicised version of Hinduism tied to the Hindutva ideology. Also, they emphasise upper-caste dominance, martial pride, religious intolerance, and ethno nationalism.

    It is a significant report and outlines the roles of organisations like HSS and VHPA who use youth programmes and summer camps (e.g., Bal Vihar, Balagokulam) to instil Hindutva values in children—teaching prejudice toward non-Hindus and reinforcing caste hierarchies.

    With such reports and oppositions floating in the US, no wonder that RSS has hired a lobbying agency to promote its image.

    The writer is a human rights defender and a former professor at the Indian Institute of Technology, Bombay. The views are personal.


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