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Tuesday, November 19, 2024

Trump May Be Among the Most Vile of Anti-Immigrant Demagogues, But He is Not Original



 November 18, 2024
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Image by Greg Bulla.

Immigration to the U.S. southern border has long been subject to cold-hearted racial demagoguery. The Statue of Liberty may have welcomed some of the “huddled masses” from Europe at different times, but no such welcome was ever given to people from south of the border. There, a different attitude has prevailed.

Donald Trump’s MAGA hate speech includes such descriptions of non-European immigrants as “stone cold killers,” “immigrant criminals from the dungeons of the world,” “rapist,” “pet eaters” — or “invaders” from across the southern border. Some may find Trump’s words pleasing and others dreadful, but he is far from original.

The story begins in 1846 when U.S. President Polk— encouraged by the slavocracy eager for more land to expand their operations and by the merchant capitalists looking for a gateway to the Pacific — set about to rip off the northern half of Mexico from the rest of that country. Among the European Americans who followed their “Manifest Destiny” west to newly conquered lands after the war in 1848, there was debate about whether the new U.S. territories would be “slave” or “free.” But there was neither debate nor doubt about how to receive the non-white immigrants who made it to those promising lands.

In a Congressional hearing in the 1880s a member of the House committee on immigration questioned a representative from California: “Two years ago California came before this committee and stated herself in opposition to the Chinese and Japanese immigrant and in favor of Chinese and Japanese exclusion, stating that they wanted to develop a great big white State in California, a white man’s country; and now you come before us and want unlimited Mexican immigration . . . I cannot see the consistency.”1

But there was consistency. Chinese and Japanese workers were among the first waves of non-whites whose labor would lay the groundwork for large scale agriculture and the California dream that would not be theirs. But as important as their labor was it came with a defect making them far from the ideal workers white employers desired: They were difficult to remove thus posing an unacceptable threat to white demographic dominance.2 Mexican labor, however, was close at hand and easily deportable, a quality that made it, by the early 1920s, the immigrant labor of choice.

The southern border became, not the firm line of defense of national sovereignty as our contemporary demagogues would have us see it, but the portal for the low wage laborers on whose backs an empire was being built. But the door was meant to be a revolving one and herein lay the conflict.

Through the years the southern border has been the scene of a schizoid dance of immigration. There were times when employers on U.S. farms, factories, and railroads, couldn’t get enough of those “hard working,” “uncomplaining” Mexican (or Central American) workers—think of the Bracero program during the World War II years.3 Then there were other times marked by furious nativist-driven campaigns to stop the flow and rid the land of “criminals,” “disease ridden delinquents,” “drug runners,” “ants,” “communists” or “terrorists”— depending on the era. Notable in this are the years 1930, 1954, and 1994.

In the early 1930s hundreds of thousands of Mexicans were deported or otherwise forced out of the U.S. having been made convenient scapegoats for a brutal Depression economy. The deportations were massive and indiscriminate and accompanied by a ferocious campaign of racial intimidation and threats so intense that many of those who left the U.S., did so on their own out of fear of violence. Forty to sixty percent of those deported or repatriated were U.S. citizens, and many were children.

1954 was the year of Operation Wetback, a militarized campaign of terror and mass deportation that resulted in the suffering and death of many immigrants. Operation Wetback was principally an ethnic cleansing campaign. Its goal was to reverse the “troubling” growth of Mexican and Mexican American communities in California and the Southwest. But the deportation campaign ultimately failed, not because it wasn’t well planned or brutally executed, but because the immigrant communities had become interwoven in the economic and social fabric of border states. After a military style mass deportation of more than a million immigrants which caused terrible suffering, American authorities appealed to Mexicans to return to the U.S.! The California and southwest economy could not function without them. 4

In the intervening years since Operation Wetback the structural dependence of U.S. capitalism on cheap, vulnerable labor has increased. At the same time, one of the foundations of white supremacist control and identity, the demographic dominance of white people, is more challenged than ever. What began as a labor system largely restricted to California and the southwest has now become a key part of the labor structure for the entire country. In places throughout the U.S., and especially in the cities, essential jobs from service to construction to meat packing, child care and elder care, are dependent on immigrant workers. And the countryside? Today nearly 90% of U.S. farm and dairy workers are immigrants, roughly half undocumented.

Walk the streets of major cities, go to the school rooms and work places and the demographic future greets you in all its multiplicity. This is what lies at the heart of the MAGA-fascist immigrant frenzy— a clash of demographics.

For the nativist who has bought into the notion that the U.S. is a “white man’s land” and must always remain so — this is the metastasizing of a nightmare. For those who view humanity through a broader lens, it is a twist of historical irony and the harbinger of a potentially better world.

The Crazy Dance

In the 1980s President Reagan tried to alter the crazy dance of immigration with an amnesty for what were then three million immigrants deprived of documents.5 Today, 38 years on, there are at least 11 to 12 million people with this status. Thirty-eight years have passed since there has been any viable path to the most basic “legal residency” for those millions. And the reason for this is no great mystery: No matter how much verbal fog obscures it, the U.S. economy depends on their labor, their cheap labor.

U.S. capitalism admits to no apartheid nor racial caste system, and yet it can’t function – and compete — without workers deprived of basic rights. The endless discussions and promises over the last decades about “comprehensive immigration reform,” have been so entangled in their own contradictions that one residing in Alice’s Wonderland would find it beyond the pale . . . with no end in sight.

Beginning in the 1990s we witnessed with Clinton, Bush and Obama, the border wall constructed, laws criminalizing immigrants enacted, a spectacularly cold blooded decision to drive refugees from NAFTAinto the desert where many died, and an endless raging frenzy over “border security.” Meanwhile, beginning especially under Obama, immigrant detention centers sprouted like diseased deformities on the landscape. In the mid 1990s California’s conservative governor Pete Wilson tried to solve the state’s “demographic problem.” It was called Proposition 187, a draconian plan of ethnic removal that sought to enlist teachers and healthcare workers to its cause. The ballot measure passed easily but the plan failed. Massive resistance by teachers, medical workers, and youth from the immigrant communities, played an important role. The fight to defeat Proposition 187 was a watershed for California. It actually secured greater respect and rights for immigrants, much to the chagrin of the nativists and white supremacists. And they have not forgotten that defeat!

When campaigning for office the first time in 2016, Trump cited and praised Operation Wetback. He even mimicked Herbert Brownell, the Secretary of State in 1954 who, at the height of that Operation, threatened to shoot immigrants to discourage them from coming. Trump, not to be outdone in the verbal thuggery department, said at the time he would machine gun them. And we saw how those words aroused people to horrible actions in 2019 in places like the garlic festival in Gilroy, California and a Walmart in El Paso, Texas.7

And now in the Trump2 era, a more rabid fascist nationalism targets the broader non-white community, and non-white immigrants in particular, not only as inferiors, but overtly as racial enemies, and poisoners of blood!

Trump2 is better organized, with a more indoctrinated base, possessed with a histrionic passion for preserving white dominance, or white supremacy, and with the added zeal of racial animus and Christian fundamentalism. It is also linked to the more desperate moment as the U.S. empire confronts greater challenges to its global dominance. The MAGA fascists look to rouse the populace with a racial zeal for the imperial tests ahead.

The depth of Trumpite insanity was spoken to by the MAGA groupie Elon Musk in a conversation with Joe Rogan on November 4 when he referred to then upcoming election as an “existential” moment: “If the Democrats win the election they will legalize enough illegals to turn the swing states. And [then] everywhere will be like California. There will be no escape” (my emphasis)–“Everywhere will be like California.” Such is the vision of hell for the MAGA racial fanatics.

To be sure Trump’s MAGA fascism is more than an immigration and demographics project. It is the fervent vision of a U.S. returning to the unassailable heights of global domination. The glue that holds this MAGA project together bears a striking resemblance to its German counterpart in the 1930s. Racial demagogy, white (instead of Aryan) supremacy, (and misogyny) at its core. While not new, in the world of today, it’s a lunatic vision and its lust for a racial reckoning is more dangerous than it’s ever been.

Postscript:

The opposite of this MAGA vision sees defense of humanity as a whole as our sacred responsibility. And that includes the defense and preservation of this little, abused planet of ours. The MAGAites are going to have to be defeated if we are to succeed in uplifting our humanity. Along with that, the system out of which this MAGA nightmare has arisen will also have to go. Will the coming assaults on immigrants be a spark for a broader, more radical social movement?

1 Stoll, Steven, The Fruits of Natural Advantage, UC Press, 1998 p.152

Throughout the 1800s western nativists waged war on Asian immigrants. This included racist pogroms that literally burned down Chinese communities on the west coast. In 1882 the nativists succeeded in passing the Chinese Exclusion Act.

The Bracero program was a wartime measure begun in 1942 that brought millions of Mexican workers under contract to work in California and other states. Their contract stipulated that they had to return to Mexico after their period of contractual labor ended. The Bracero program ended in 1964 but the need for Mexican labor did not.

Operation Wetback was a militarized operation led by a retired U.S. Army Lieutenant General. At least one million workers and their families were deported, sometimes deep into Mexico far from their homes. Some deportees were dumped inside the Mexican border without food or water. Hundreds of deaths resulted.

In 1986 Congress passed the Simpson/Mazzoli Act (Immigration Reform and Control Act or IRCA) that provided for an amnesty for 3 million undocumented workers to legalize their status. In addition a program for growers allowed for many additional legalizations. One of the aims of this amnesty was to assure employers of a more stable workforce. Simpson/ Mazzoli provided for sanctions for employers who continued to hire undocumented workers. This was meant to stem the flow of undocumented immigrants. But this provision was not enforced and following Simpson /Mazzoli the flow of undocumented immigrants into the labor force continued and increased.

The North American Free Trade Agreement went into effect in 1994. Among its effects were lowering tariffs on U.S. produced corn. The subsequent flooding of the Mexican market with cheap U.S. corporate grown corn caused corn prices to fall and hundreds of thousands of small Mexican farmers were ruined, a fact that the mainstream media has largely ignored. Many displaced farmers and rural workers, to survive, went north. But just at that time a border wall was constructed in such a way as to force them to make their way north through dangerous mountainous and desert terrains leading to hundreds and then thousands of deaths. According to one estimate at least 8,000 immigrants have died crossing the Mexico – U.S. border since the latter 1990s.

In August 2019 a mass shooter killed 23 people at an El Paso Walmart in one of the deadliest attacks targeting Latinos in modern U.S. history. This followed a shooting in Gilroy the previous month where three people were killed and eleven wounded. The shooters in both cases were white, those injured and killed, mainly Latinos.

Bruce Neuberger is a retired teacher and author of Postcards to Hitler: A German Jew’s Defiance in a Time of Terror.

Monday, November 18, 2024

‘What’s happening in Canada?’: clashes between Hindus and Sikhs spark fears of growing divisions


Misinformation drives tensions in Ontario’s south Asian community amid rise of Hindu nationalism


Olivia Bowden in Brampton
THE GUARDIAN
Sun 17 Nov 2024 

The Hindu Sabha Mandir temple in the Canadian city of Brampton lies beside a busy road in a suburb where many homes are still strung with lights left over from Diwali. Standing over the parking lot, a 17-meter-tall statue of the monkey god Lord Hanuman gazes out over the traffic as worshippers come and go.

A couple of minutes down the road, the Gurdwara Dasmesh Darbar Sikh temple sits near a strip mall with sari shops, Indian restaurants and other businesses indicative of the city’s large south Asian population.


Save for a few security guards at the Hindu temple, it would be hard to tell that this quiet residential neighbourhood was recently the site of violent clashes between Sikh activists and nationalist counterprotesters.

The confrontation drew condemnation from the city’s mayor, the premier of Ontario and Canada’s prime minister, Justin Trudeau – and also from India’s prime minister, Narendra Modi, who described the incident as an attack on the Hindu temple.

View image in fullscreenThe Hindu Sabha Mandir temple in Brampton, Ontario. Photograph: Nick Lachance/Toronto Star/Getty Images

So far, local police have made five arrests and say more may come.

But as the dust settles, members of the local community say they fear further violence between Sikh separatist activists and Modi supporters, some of whom espouse Hindu nationalist ideologies.

Videos of the overnight clashes on 3 November show men throwing bricks, kicking cars and striking each other with sticks or flagpoles – including some flying the Indian tricolour and others the bright yellow emblem adopted by advocates of an independent Sikh homeland known as Khalistan.

The protests were prompted by a visit to the temple by Indian government officials who have been holding consular sessions at places of worship across Ontario, including Sikh temples.

The 4 November visit came at a moment of high tension, soon after Canadian police and Trudeau’s government alleged that Modi’s government had orchestrated a campaign of violence and intimidation against Sikh activists in exile.

Inderjeet Singh Gosal, a leader of Sikhs for Justice (SFJ) who helped organize the demonstration, said the protest was specifically against the Indian government, not the Hindu religion, and that he had liaised with police to ensure it would not disrupt worship.


Gosal was a close associate of Hardeep Singh Nijjar, another SFJ leader and Khalistan advocate whose 2023 assassination Canadian officials have linked to Indian diplomats and consular staff.

The Khalistan movement is banned in India, where o
fficials describe Sikh separatists as “terrorists” and a threat to national security.

View image in fullscreenSikh demonstrators outside the Indian consulate in Toronto on 25 September 2023, after the murder of Hardeep Singh Nijjar.
 Photograph: Cole Burston/AFP/Getty Images

Gosal claimed that it was pro-Modi counterprotesters who instigated the violence, alleging that one of them had looked him in the face and told him in Hindi: “We’re going to kill you.”

“I went forward to him and said, ‘Look, I’m sorry you feel that way.’ But before I could say anything they moved up and punched [me],” he said.

Peel regional police have since charged Gosal with assault with a weapon; he accepts he has been charged and has not yet entered a plea.

The clashes escalated and later that night crowds waving Indian flags blocked traffic outside the temple. Video posted online shows a man with a megaphone drawing cheers from the group as he called for the Indian army to “storm” Sikh temples in Canada, which he says are “promoting terrorism”.

Peel police confirmed the man had been charged with public incitement of hatred.

Jaskaran Sandhu, a board member of the World Sikh Organization advocacy group, said such scenes were unprecedented in Canada, home to the largest Sikh population outside India.
This type of Hindu nationalist rhetoric is very normal in India, but not in Canada. That’s very disturbingJaskaran Sandhu of the World Sikh Organization


“This type of Hindu nationalist rhetoric is very normal in India, where minorities are targeted in this manner, but not in Canada. That’s very disturbing,” he said.

Sandhu said that the unrest did not reflect tensions between Sikhs and Hindus, who have historically lived alongside each other in Brampton.

“What’s different here is you have violent, pro-India, Hindu nationalist actors in this country,” he said.

Paritosh Kumar, an adjunct assistant professor of political science at Queen’s University in Kingston, Ontario, said Hindu nationalists around the world have been emboldened by Modi’s government – and that this has become an increasing concern in Canada.

But he also said the ideology was attractive to some members of the diaspora who encountered racism in western countries.

Kumar said academics in Canada have previously been harassed after denouncing Hindu nationalism, but the recent violence marked a serious escalation.

“That seems like a very dangerous transition that is taking place,” he said.

Modi’s framing of the protest as an attack on a Hindu temple by Sikhs may also further inflame the situation, he said.

“It’s a trend that will probably manifest in more street violence,” Kumar said.
View image in fullscreenA Sikh protester holds up an effigy of the Indian prime minister outside the Indian consulate in Vancouver, British Columbia, on 18 October. Photograph: Jennifer Gauthier/Reuters

That worries Chinnaiah Jangam, an associate professor of history at Ottawa’s Carleton University who focuses on Dalit peoples, considered the lowest rung of India’s caste system.


Jangam is a practicing Hindu and identifies as Dalit. After the protests in Brampton, relatives in India called him to see if he was safe – an indication of how successful Modi’s supporters had been in casting the protests as an attack on Hindus.

“They are playing into this idea of victimhood. It’s a false narrative … and this is a part of a larger narrative to discredit [the Canadian government],” Jangam said.

Brampton city councillor Gurpartap Singh Toor said misinformation published in the Indian media or shared on WhatsApp had framed the unrest as a violent attack on the Hindu temple, fanning fear and hatred in both Canada and India.

“It’s sad to see it happening here in our city. And then to pitch it as the Sikh community versus the Hindu community – it’s just a gross injustice,” he said.

Roopnauth Sharma, the pandit at the Ram Mandir Hindu temple in the nearby city of Mississauga, said the unrest in Brampton did not reflect any broader sectarian tensions.

“This is not a Hindu-Sikh issue … It is a group of people who have a certain opinion, and they’re allowed to [express it],” he said.

Sharma, who is also the president of the Hindu Federation, said he had been working with local officials to create restrictions on demonstrations near places of worship.

“We want to make sure people still have the right to protest … but we want to make sure there’s a safe distance,” he said.
View image in fullscreenPandit Vasudev Joshi at the Hindu Sabha Mandir temple in Brampton, Ontario. 
Photograph: Nick Lachance/Toronto Star/Getty Images

Leaders of the Hindu Sabha Mandir temple did not respond to a request for comment, but Vasudev Joshi, a pandit at the temple, told the Toronto Star that the protest should have been held outside the Indian consulate.

Such sentiments were echoed by political leaders: Brampton’s mayor, Patrick Brown, pushed for a bylaw that would ban protests at places of worship, while Trudeau said last week that acts of violence at the temple were “unacceptable”.

But Sandhu said such statements miss the point. “Our leaders are so quick to speak about mob violence … but have chosen to be absolutely silent on this India violence directed at the Canadian Sikh community,” he said.

“Are the visuals not enough for you to realize what’s happening in Canada?”

Thursday, November 14, 2024

For these Hindu Americans, a pivot from the Democratic Party was long overdue

(RNS) — In the Trump coalition, they see a burgeoning multiracial religious right that has ample space for Hindu Americans.


Republican presidential nominee former President Donald Trump listens as Vivek Ramaswamy speaks during a campaign rally at Thomas & Mack Center, Thursday, Oct. 24, 2024, in Las Vegas. (AP Photo/John Locher)

Richa Karmarkar
November 12, 2024

(RNS) — Days after Donald Trump’s sweeping presidential win, reactions around the country ranged from surprise and sadness to, in Texan Burt Thakur’s case, relief.

“What a moment,” he told RNS. “The biggest comeback in political history, I would say, for any world leader in modern times.”

A Republican congressional hopeful who ran in Frisco, Texas, under the slogan “one nation under God, not one nation under government,” Thakur — a former Navy sailor, nuclear power plant worker and immigrant from India — has much in common with the average faith-based Trump voter. Though Thakur lost his March primary in northeast Texas, “arguably the most evangelical part” of the state, Thakur said he had “never felt more welcomed” than when he campaigned as a conservative in his district

For so long, says Thakur, Hindu Americans had to wait their turn to enter the political space as anything other than a Democrat. But now, with openly Hindu Republican figures like Vivek Ramaswamy, Tulsi Gabbard and even Usha Chilukuri Vance, the wife of Vice President-elect JD Vance, Thakur sees a burgeoning multiracial religious right that has ample space for Hindu Americans.

“If we want to build a bridge, if we want the Vivek Ramaswamys of the world to get into office, if we want our voice heard, these groups are waiting for us,” said Thakur, who added he has often been “one of the only brown faces in the room” at Republican-led events. “We just have to show up.”

Political observers have noted the uptick in Trump-supporting Americans from various ethnic and immigrant backgrounds, especially Latinos and Asians, as the marker of a changing America. The Democratic Party has too often relied on the support of Indian Americans, says author Avatans Kumar, who, like many in his immigrant cohort, initially leaned to the left.

“Indians, Hindus specifically, are very deeply religious people,” said Kumar, who moved to Chicago for a Ph.D. in linguistics in 1994. “And progressivism is not alien to us. It comes to us because we are Hindus — very progressive, liberal minded. But there’s a limit to it. So I think we may have, you know, broke that limit for many of us.”

Notions of DEI, Critical Race Theory and affirmative action led Kumar to question the state of the meritocracy he once valued in his chosen country. For him, the breaking point came, as it did for many Hindus, in 2023 with a senate bill in California. Bill 403, supported by many Democrats, would have codified caste as a protected category under existing anti-discrimination laws. Governor Gavin Newsom ultimately vetoed the bill after fierce opposition from prominent Hindu advocates who argued it misrepresented the Hindu faith as intrinsically caste-based.

RELATED: As caste bill meets defeat, Hindu Americans on both sides make their voices heard

Trump’s “America First” views, where ideology is more important than identity, greatly appealed to Kumar.

“I don’t think identity should be a big factor,” he said. “You are who you are, and our dharma tells us to be loyal to our nation, the country where we live. You know, we made this country home, and we will be very loyal. But also, India is our spiritual homeland, that’s the connection we have.”

In a pre-election 2020 survey, 72% of registered Indian American voters said they planned to support Biden, a share that fell to 61% percent for Kamala Harris in the month before the 2024 election — while Trump support went from 22% to 32%, according to the Indian American Attitudes Survey conducted before both elections.

President Joe Biden’s administration of “mostly activist ideologues,” said Kumar, did little to support a diplomatic relationship with India. In contrast with liberals’ criticism of Prime Minister Narendra Modi’s rule, and the occasionally violent Hindu nationalism of his Bharatiya Janata Party, Trump has instead publicly shown his great appreciation and admiration for the leader of the world’s largest democracy.

“We will also protect Hindu Americans against the anti-religion agenda of the radical left,” posted Trump on Diwali. “Under my administration, we will also strengthen our great partnership with India and my good friend, Prime Minister Modi.”

The majority of Indian Americans either approve of or have no opinion on Modi’s performance as prime minister, and most value a strong partnership between India and the U.S., according to a 2023 survey by Pew Research Center.

But Trump’s foreign policy is only a small piece of the puzzle, according to D.C. native Akshar Patel. Increased inflation and pathways to legal immigration, the latter of which is especially relevant to the majority-immigrant population with a decadeslong backlog for citizenship, were the issues strong enough to sway otherwise progressive-minded Hindus like himself into a Trump vote.

“Diversity, tolerance, pluralism, things like that: those are Hindu ideals,” said Patel, who in 2018 founded the independent news outlet The Emissary, which discusses Indian and American history and politics. “On the flip side, though, ideas around God, family and natural patriotism, you could say those are also Hindu values.”

But Patel warns against characterizing the multi-religious coalition as a “pan-Republican phenomenon,” instead calling it a distinctly “Trumpian” one. He noted the backlash over Harmeet Dhillon, a practicing Sikh, reciting a prayer to Waheguru (the Sikh name for God) at the Republican National Convention, with some calling it “blasphemous” and “anti-Christian.”

“I think that is a real part of the Republican Party, which I guess Hindus need to be cognizant of, and keep one eyebrow up,” Patel said.

Srilekha Reddy Palle, a board member of the nonpartisan American Hindu Coalition, has been a vocal supporter of Trump throughout the 2024 campaign season. Some of her colleagues were “instrumental,” she said, in getting Trump to mention the violence against Hindus in Bangladesh in his October X post. “Kamala and Joe have ignored Hindus across the world and in America,” added the post.

But her support for Trump goes beyond “superficial” identity-based lines, says Palle, who ran for county supervisor in her home state of Virginia in 2019. “I just want us to be at a point where anyone can stand on the stage,” she said, noting how in local elections in her state candidates still feel a need to emphasize their Christian faith.

“That kind of thing should go away from America,” she added. “That’s what I call religious freedom. Religious tolerance alone is not religious freedom. It just means that you practice whatever you want, but you should be agnostic when it comes to running, when you come into the public eye.”

On either side of the American political spectrum, many Hindus like Reddy feel pride in the influx of Indians in lawmaking positions, like the six Congress members elected just this cycle, or Hindus like Ramaswamy, Gabbard and Kash Patel — who are all expected to have a role in Trump’s government.

The goal for AHC, she says, is to move the community away from opening wallets and photo ops, and towards getting more like-minded people into leadership positions.

For Indu Viswanathan, director of education for the Hindu University of America, “there’s nothing more Hindu than viewpoint diversity,” or the ability to empathize and understand other perspectives, including those of her more right-leaning colleagues. The former public school teacher says too many in the Indian American community, among the wealthiest and most educated ethnic group in the nation, live in their enclaves and are not exposed to the reality of mainstream America.

“This is where the culture wars, and a lot of social justice has done us a disservice, because in the name of being inclusive, it’s actually created a lot of more isolating categorization of people,” she said. “It’s really easy to get fired up, and it’s really easy to feel like you’re drowning.”

But Viswanathan sees Trump, with his felony convictions, as “not at all aligned with dharmic values,” and is especially cautious of the alignments some Hindus are making with an increasingly nationalist form of Christianity in a nation that has historically misrepresented or even denigrated ritualistic forms of the religion.

“Your everyday American is actually really open minded,” she said. “So we don’t need to make ourselves fit in that way. We can actually be really authentic in our representations and expressions and understandings of the world. Don’t try to dilute or make your sort of experience of Hinduism digestible to others,” she said.

“The more diversity of expression that we see, not just in politicians, but in media and entertainment, in all of these different spaces, the richer our country is, the richer the representation of Hinduism is. And I think we’re all better off for it.”

“The high cost of living in Martinique is the consequence of the colonial system”

Interview with Philippe Pierre-Charles

Wednesday 13 November 2024, by Ulysses, Philippe Pierre-Charles


A political, union and community activist from Martinique, he denounces the injustice of the high cost of living and economic practices inherited from colonialism in Martinique. According to him, high prices are due to local monopolies controlled by the béké caste (white Creoles descended from the first slave-owning settlers), which limit local production and impose uncontrolled profit margins. Although the general strike of 2009 made it possible to obtain some gains, such as a wage bonus and price reductions, these advances have been eroded, as large enterprises have resumed their exploitative practices.

Pierre-Charles also criticizes the current repression of social movements in Martinique. The dispatch of the CRS 8 , a special police unit, recalls the colonial history of repression. Police violence during recent demonstrations even led the Martinique Assembly to call for their withdrawal.

As spokesperson for the collective against chlordecone, Pierre-Charles campaigns for the recognition of the health scandal and compensation for the victims [1]. He emphasizes the importance of a reparation law to address the economic, health and environmental consequences of this pollution. For him, a mobilization in France is essential in order to push the state to recognize and repair this lasting poisoning that affects all of Martinique society. Our exclusive interview.

Can you introduce yourself and tell us what are your political commitments in the broad sense, today?

I am Philippe Pierre-Charles, I am a political, union and community activist. Union-wise, I was the general secretary of the Martinique Democratic Workers’ Centre (CDMT), which is one of the country’s major union confederations. Politically, I belong to the Révolution socialiste group. And I am in various associations, including one that is involved in the fight against chlordecone and is called Lyannaj pou depolye Matinik

The high cost of living in Martinique is a legacy of the exclusive system

The high cost of living is a structural problem in Martinique. What are the root causes?

Today, for food, the price differential with France is around 40 per cent. Overall, prices are 17 per cent higher on average.

The causes take us back to the colonial system. The colonial system restricted local production, organized everything around imports and where monopolies reigned supreme.. Local production was restricted because in the system of "exclusivity", the role of the colony was to provide materials that interested the metropolis. These were cane, sugar, cotton, etc.

This made local production very constrained. The colony was not allowed to produce a nail if the metropolis produced nails.

So there remains from this history, a certain number of very strong practices. This is why local production only contributes to 20 per cent of the population’s food. Added to this is the problem of the colonial caste that we call here the békés. They are former colonists, large landowners who reign over import-export. They make the law and set prices by reserving profit margins over which we have absolutely no control. All this combined makes the prices exorbitant.

Added to this are cyclical causes that are linked to the situation in the country. For example, the transition to the euro led to an increase in the cost of living. Then, events such as the war in Ukraine serve as pretexts for huge increases. Same thing for Covid. We end up in a situation where prices are high.

In the 1950s, there was a major strike by civil servants demanding a cost-of-living allowance. This movement resulted in a 40 per cent bonus for "metropolitan" civil servants [2]. but not for the rest of the population. The fight against the high cost of living is therefore an old battle that resurfaces regularly.

In 2009, there was a general strike against the high cost of living that shook Martinique. What did this general strike movement achieve and what are the limits that explain why a new revolt broke out fifteen years later?

The great strike of 2009 that shook Martinique and Guadeloupe was not only a strike against the high cost of living. It was a strike against what we called "profytasion", that is to say against exploitation and outrageous oppression. The demands concerned the high cost of living but also low wages, public services, and a whole series of popular causes. This movement, through its power, had made it possible to win a certain number of things. In Martinique as in Guadeloupe, the social movement had created a powerful negotiating position in the face of economic and political power.

The first victory was a 200 euro increase in salaries up to 1.4 times the minimum wage. Part of it was paid by employers, part by the state and part by local authorities. The second victory was a reduction in the price of basic necessities of around 20 per cent. This concerned 2,586 products, the list of which had been published in the press. Making this reduction effective was a real social struggle. Teams of union activists went to supermarkets to check that they were applying the right prices.

We also obtained price controls for the telephone, banking services, water and electricity. For example, for water and electricity, the first quantities, necessary for life, were cheaper than the following ones. Finally, we won on new principles: such as priority hiring for natives in the civil service, particularly in education, and full recognition of the Martinican trade-union movement.

Once the social movement weakened, we lost our negotiating position. Immediately, the large retailers took advantage of this to start raising prices again. Some employers began to contest the share they had to pay of the 200 euros. Finally, the benefits of this fight were eroded by the fact that the economic actors remained the same, the large retail groups did not change, and so they put the same practices of profytasion back in place.

Lessons from 2009: Victory is possible, but sustainable victory requires structural reforms

The first lesson to be learned from 2009 is that victories are possible when there is strong mobilization. The second is that for these victories to be sustainable, we must aim for structural reforms to give the people the means to influence economic and political power.

This is a very useful lesson for today’s movement . The memorandum of understanding that was signed by a certain number of actors, with the exception of the RPPRAC (Rally for the Protection of Afro-Caribbean Peoples and Resources, editor’s note ), which initiated the struggle, does not contain any sure means to guarantee its application. The protocol contains affirmations of principles.

It stipulates that the state must control the profit margins of large companies, that the territorial institution will set up a price control service. But there is no mechanism for the social movement, unions, and associations to take part in this control, nor any questioning of the principle of business secrecy. It will always be impossible to see what is inside the safes of big capital. It will therefore not be possible to formulate demands for sharing wealth that are in line with the possibilities.

This business secret is a taboo subject. Large-scale distribution permits itself not to submit its accounts as required by law. One of the major demands today for a certain number of bodies such as the CDMT (is the application of the principle of opening account books.

Repression has punctuated all popular struggles in Martinique

In September, faced with this revolt, Bruno Retailleau, the new Minister of the Interior, sent the CRS8, a special unit described as "warmongering" by a prefect. How is this response, mainly repressive, the continuation of a long history of colonial repression in Martinique?

In December 1959, a popular revolt broke out following a trivial traffic accident. The government called in the CRS. There were clashes for three nights. Three young people were killed. Even though they were not even taking part in the clashes. This triggered immense anger. A slogan appeared: "CRS out".

This movement was so powerful that even the general council (elected assembly) demanded that the CRS be re-embarked. And they won their case. Which means that Martinique has been free of CRS since 1959. The return of the CRS to Martinique imposed by Bruno Retailleau is therefore a very strong symbol.

Repression has punctuated all popular struggles in Martinique. From the beginning, the enslaved refused their condition. They revolted and were repressed. There were deaths during the insurrection that led to the abolition of slavery in 1848; when the abolition was imposed by a slave deputy, it was at the cost of blood.
Another insurrection took place in 1870, called the "Southern insurrection ", it ended in a real massacre, not only immediately but also afterwards; there were death sentences, and imprisonment in a penal colony. A real terror was installed which led to burying this revolt in popular memory for a long time.

Later, the workers’ movement, which was born among the agricultural workers, paid a heavy price during strikes. In February 1900, there were eleven victims when the army opened fire on the strikers. And since then, periodically, about every ten years, there have been repressed movements, in 1923, in 1953, in 1961… Each strike of agricultural workers became the occasion for a new massacre. The last one took place in February 1974, during which two strikers were killed.

In addition to the deaths, there were also legal proceedings , also during demonstrations. The colonial system was maintained through repression. Not only that, since the government also sought to lull the population into the assimilationist dream. What we are witnessing today is therefore the continuation of this colonial repression.

The CRS who arrived in September on the orders of Bruno Retailleau did not hesitate to provoke the people manning the roadblocks. We saw gassings and beatings that were out of proportion. In Carbet, even the mayor was gassed. On Friday, October 25, a demonstration was organized by the RPPRAC and the unions of the CGTM (General Confederation of Workers of Martinique) and the CDMT.

The procession was blocked when it arrived from the headquarters of the Bernard Hayot Group (GBH), one of the main companies engaged in mass retail distribution. The demonstration had been taking place peacefully since 1.30 pm. The blocking of the cortege led to a rise in tensions, then to the tear gas and batoning of the demonstrators by the CRS. This is the reality today. This is the reason why even the assembly of the Territorial Collectivity of Martinique demanded in a motion the departure of the CRS.

Chlordecone, a fight for truth, justice and reparation

Finally, you are the spokesperson for the collective to depollute Martinique. The appeal trial for chlordecone poisoning opened on October 22 in Paris. What is the objective of this collective, for which you are the spokesperson? Why is this qualification of poisoning essential in this trial and what are the impacts, the effects of chlordecone poisoning in Martinique?

The fight over the chlordecone issue is a multifaceted fight with three essential objectives. First, the truth. Up until now, there have been grey areas. We need scientific truth, we need research to develop.

Secondly, justice. It is not normal that a series of crimes of this type remain absolutely unpunished, without any penalty, as if there were no perpetrators. Emmanuel Macron once said that there was no state responsibility but a collective responsibility. The fact remains that nothing happened to the people who spread this product that was known to be harmful, dangerous, and probably carcinogenic. They are not even clearly named by the government.

The third part is that of compensation. It concerns the farm workers who are the first victims of this tragedy. But also the population which is largely impacted, with the explosion of cases of prostate cancer, endometriosis, and other diseases that we have not yet documented. But we already know that a series of diseases result from this.

Chlordecone has been recognized as an occupational disease but until now, there are only barely a hundred employees or families of farm workers who are compensated and in a very insufficient way.
We are demanding much broader compensation for all economic victims since the land, the water, the coastal sea, everything is poisoned. So all the jobs that are linked to these areas are affected and what exists as a means of reparation is practically non-existent.

Our collective is fighting for all three of these objectives. On the legal front, a series of associations have managed to file complaints since 2006-2007, even before the existence of Lyannaj pou depolye Matinik. When we saw the risk of dismissal , we launched a campaign to constitute civil parties for the population. Our collective is part of a broader movement, Gaoulé Kont chlordécone.

We managed to bring together 800 people who have joined as civil parties and who are therefore engaged in legal actions today. We are at a particular stage. In order to win their case, the lawyers have asked preliminary questions of constitutionality (QPC) to have it recognized that this constitutes poisoning even if there is no intention to kill.

The purpose of the trial on October 22 was to plead these QPCs. We await the result. If the questions are accepted, this will mean that the case will go before the Court of Cassation, which will decide whether or not to refer it to the Constitutional Council, which will say whether there is reason to review the existing case law on poisoning.

The complaint that was filed against the dismissal will only be examined following this process. It may therefore take time.

October 22 was also an important date in our fight since for the first time, there was a gathering in front of the court that brought together a hundred people. However, we are convinced that it is essential that we are joined by the workers’, democratic and progressive movement in France.
 [3]

As long as the state has the impression that this is a matter that only concerns the "colonial stables", it will always have contempt for our mobilization. We hope that popular mobilization grows throughout the country. We are convinced that this is necessary for us to win our case.

And we will also ultimately need a law that addresses the issue of reparations. Our collective’s demand is for a programme law. That is to say, not something cobbled together but a law that sets up a real reparation plan that takes into account all the economic, social, societal, scientific, medical and health aspects that this chlordecone problem poses.

It is a vast combat. It is rare for Guadeloupe and Martinique to mobilize over such a long period on the same problem. This proves that this problem is serious. All the efforts that have been made to create a diversion have never succeeded. Today, it is an essential fight for all Guadeloupeans and Martinicans.

November 11 , 2024

L’insoumission

Footnotes

[1Chlordecone is a highly toxic pesticide, which has been widely used in agriculture in Martinique and Guadeloupe

[2“Metropolitan”civil servants are those directly employed by the French state.