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Wednesday, December 31, 2025

 

India 2025: Plight of Christian Minority



Ram Puniyani 

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A compliant State machinery is a major cause for the gradual intensification of anti-Christian activity in diverse forms, including violence.


Image Courtesy: The Leaflet

Violence against the Muslim minority has been a regular phenomenon. Its form and intensity have been varying but the intimidation continues. The other substantial minority, the Christians are also not spared, though violence against them is not in the news most of the time. The major reason being its sub-radar nature. Though it's sub-radar most of the time, around Christmas time, its overt nature becomes more apparent.

One recalls that in the decade of the 1990s, the violence manifested in Orissa and Gujarat. And it is around that time that former Prime Minister and Bharatiya Janata Party (BJP) leader Atal Bihari Vajpayee commented that there was a need for national debate on the issue of conversion.

Conversion has been the major pretext for attacking various events related to the Christian community. The prayers, church meetings, and celebrations are occasions when these attacks are orchestrated more. This year again, it became manifest around Christmas celebrations.

The foot soldiers of Hindutva had a gala time attacking footpath vendors selling Christmas wares, such as caps, dresses and associated things. In some places, they attacked Santa Claus’s replicas, in other places, they vandalised churches and showrooms selling Christmas wares.

Columnist Tavleen Singh wrote in Indian Express, “The more intrepid of these Hindutva warriors stormed into churches and disturbed services with vandalism and violence. Videos of these ‘accomplishments’ were uploaded on social media. In one of them, I saw a BJP legislator enter a church in Jabalpur and harangue a blind woman, whom she accused menacingly of trying to convert Hindus to Christianity…there were nearly a hundred attempts to disrupt Christmas festivities and nearly all of them occurred in states ruled by the BJP. Nobody was punished and no chief minister openly deplored the violence.”

These events have been covered in the international media also. A few newspapers commented about the possibility of retaliatory violence against Hindus in those countries. The interesting aspect of the Indian states’ attitude on these events is their loud silence, and it is no coincidence that most of this violence took place in BJP-ruled states. Fortunately, we have a non-biological Prime Minister who, in the face of all this, visited a church and offered prayers! It was an interesting phenomenon that inside the church, the Hindutva top leader is creating the optics of respecting Christianity, while his followers are doing anti-Christian vandalism on the streets and in churches.

The Citizens for Justice and Peace (December 24, 2025) report very aptly summarises the tremendous rise in anti-Christian violence over the years. “Between 2014 and 2024, documented incidents of violence against Christians rose from 139 to 834, an increase of over 500%. In 2025 alone (January–November), more than 700 incidents have already been recorded, affecting families, churches, schools, hospitals, and service institutions. Dalit Christians, Adivasi Christians, and women are among the most affected.”

The US Commission on International Religious Freedom again recommended designating India as a Country of Particular Concern in its 2025 report, citing concerns over religious freedom. The Human Rights Watch and other bodies also documented issues affecting the minorities in India.

Christmas eve violence is not new. One Bishop reminded people of this while cautioning the churches in Raipur: “In Raipur, however, the Catholic archbishop, Victor Henry Thakur, was very worried. He sent a letter to local churches, schools and other institutions urging caution, “In the light of the call for Chhattisgarh Bandh tomorrow, I feel and suggest that all our churches, presbyteries, convents and institutions should seek protection in writing from the local police. Please consider my suggestion because it seems to have been planned just before Christmas, as was the case at Kandhamal in Odisha.”

This reminds one of violence around Christmas in Orissa in 2007 and 2008. The one which was orchestrated in 2008 took a massive proportion as nearly 70,000 Christians had to flee and nearly 400 churches were vandalised.

In the face of this, one could have expected the Church hierarchy to have expressed their concern about the attacks on Christians, but their silence on this serious matter shows either their lack of concern for their community, or some other hidden vested interest in keeping mum on the issue.

One has also witnessed state after state adopting anti-conversion laws, titled ‘Freedom of Religion Acts’. This is putting rigorous conditions on the religious conduct of the community. Pastors and priests are arrested on pretext of conversion activity and face the legal rigmarole for years.

The propaganda that Christians are converting needs to be visited yet again. Christianity is an old religion in India, having come here through St Thomas in AD 52 on the Malabar Coast. The social perception that it came with British rule has no basis. From AD 52 to 2011, when the last Census was held, the percentage of Christians rose to 2.3%. It is nobody's case to deny that some conscious conversion work might have taken place. Have a look at the figures of the Christian population from 1971 to 2011. In 1971-2.60%, 1981-2.44%, 1991-2.34% and 2001-2.30%. That tells an interesting tale.

Pastor Graham Staines was burnt alive with his two sons, Timothy and Phillip, on the pretext of his indulging in conversion work in Orissa. The Wadhwa Commission that went into this ghastly murder, in its report points out that there was no statistical increase in the number of Christians in Keonjhar, where Pastor Staines was working among leprosy patients.

There are many Christian mission education institutes and hospitals, which are very much sought after. The conversions that have taken place are more among Adivasi and Dalits, who have been thronging to the education and health facilities in the remote areas. It is true that major conversions might have taken place while seeking these facilities in remote areas where State facilities are sparse.

The hatred constructed around conversion is now widespread. The attacks on celebration-related events is a horrific phenomenon. The State in such cases is either mute or absent. The compliant State machinery is the major cause of gradual intensification of the anti-Christian activity in diverse forms.

This years’ attacks are a warning signal of the silence and doublespeak of the ruling dispensation. On one hand, going to pray in a church, and on the other, allow vandals to do their job. One hopes that international repercussions will be in the form of government to government, responding to appeals of religious freedom and conceding to those appeals.  

The writer is a human rights activist, who taught at IIT Bombay. The views are personal.

Tuesday, December 23, 2025

INDIA

Left’s Caste Blind Spot: Ambedkar And His Criticism of The Circle Of 'Brahmin Boys'

Dalit thinkers argue that caste as a dimension of social oppression was sidelined in communist practice. Intellectuals within the communist fold acknowledge that this neglect may be central to the crisis the Left faces today



N.K. Bhoopesh
Updated on: 11 December 2025 
OUTLOOK, INDIA



The Icon: A young boy sells portraits of Ambedkar | Photo: Imago/Hindustan Times

Summary of this article


Ambedkar accused communists of ignoring caste while CPI sought to dilute his influence.


Critics say Savarna-led Left long sidelined caste, pushing class over social oppression.


Late representational shifts expose ideological limits that haunt the modern Left.



Bhimrao Babasaheb Ambedkar never minced words.


For him, the Indian communist leadership was a circle of “Brahmin boys”, unable or unwilling to grasp the daily violence of caste. The communists, in turn, accused Ambedkar of siding with imperial interests and holding back the so-called untouchable masses from the wider democratic struggle.


The clash sharpened in 1952. After leading the Independent Labour Party (ILP), Ambedkar founded the Scheduled Caste Federation (SCF), shifting focus to specifically champion Dalit rights as a national political force, evolving from the ILP’s broader labour and anti-caste work into a platform dedicated solely to Scheduled Caste interests. The ILP was Ambedkar’s first political vehicle to address general labour rights and anti-caste issues. The SCF was formed to secure a distinct political platform to secure the rights of the Dalits.

Soon after, the Communist Party of India’s (CPI) central committee passed a resolution urging cadres to break Ambedkar’s influence among Dalits by taking up their demands and leading the fight against caste-Hindu oppression through common mass organisations. The resolution stated: “The party must sharply expose the policies of Ambedkar and wean the SCF masses away from his influence by boldly championing the democratic demands of the Scheduled Caste masses, by fighting caste-Hindu oppression against them and by drawing them into common mass organisations.”

Rooted in a classical Marxist framework, Indian communists largely saw caste as a secondary contradiction, something that would ultimately be resolved and subsumed within the broader context of class struggle. Yet, despite ideologically relegating caste to a lesser plane, it continues to haunt the Indian communist movement, especially after the Mandal era, which changed the Indian political landscape without recognition.

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Constitutional expert and former director of the National Law School of India, Mohan Gopal, argues that the Indian communist leadership’s longstanding discomfort with the anti-caste movement is rooted in its Savarna social orientation. To illustrate this, he cites Left ideologue EMS Namboodiripad. When Namboodiripad was invited to inaugurate a programme at Shivagiri on the birth anniversary of social reformer Sri Narayana Guru, he declined. Gopal notes that EMS reportedly justified his refusal by saying that if he had attended, he would have been expected to acknowledge Guru’s historical contributions, “which he did not like”.

Caste Is Poison, And Ambedkar Is The Antidote
BY Musafir Baitha



For Gopal, this episode captures a deeper pattern: a reluctance within sections of the communist leadership to recognise, let alone celebrate, the transformative role of anti-caste reformers. In his view, this reflects not merely ideological differences but a structural inability on the part of a Savarna-dominated leadership to engage fully with the politics of caste emancipation. The Indian Communist Party leadership’s caste elite domination has been pointed out by many as its inability to confront caste as a social reality.


“Caste was never brought as a subject that merits discussion within our organisation,” says O.K. Santhosh, professor at the University of Madras. Santhosh was a Students’ Federation of India (SFI) leader, a senate member, and a college union chairman in his college days. “In our committees, we used to discuss about liberalisation, privatisation and globalisation and a whole lot of things. But never caste issues. I don’t think it is deliberate. But growing up, I found the party’s approach inadequate to explain social realities and moved towards Ambedkarite movements,” he said.



C.K. Janu, a firebrand tribal leader, began her public life through the CPIM-led agricultural workers’ front, the Kerala Karshaka Thozhilali Union (KSKTU). She says the party and its leaders were impervious to the demands arising from the systemic issues tribals faced, such as landlessness and marginalisation. “Whenever I tried to present the case of the tribes, their problems and the ill-treatment meted out by the people who owned large swathes of land, it was given a short shrift. We were forced to form a tribal association—the Adivasi Gothra Mahasabha—because of the Left’s approach towards the tribals. They used us only for political processions and to stick posters,” she said.



A CPI(M) sympathiser, who did not wish to be identified, pointed to an interview given by former general secretary, the late Sitaram Yechury, to illustrate what he sees as the Left’s deeper ideological blind spot on caste. In that interview, Yechury recalled an exchange with the late Bahujan Samaj Party (BSP) founder Kanshi Ram. Kanshi Ram had asked him a seemingly simple question: How many Dalits are there in the West Bengal CPI(M) cabinet? Yechury admitted that he did not know and promised to check.


The sympathiser highlighted that even a close associate of Yechury—a CPI(M) minister—did not know the social background of his own colleague. Within the party culture, he said, “to be innocent of caste was regarded as a sign of ideological purity.” What is often celebrated as caste-blindness, he argued, is not an individual failing but a structural limitation of the Left’s ideological framework, which discourages acknowledging caste as a political reality even when it shapes access to power.



In 1989, when the VP Singh government announced the implementation of the Mandal Commission report, the Left’s vote share was at its highest, with the CPI (M) at 6.55 per cent and the CPI at 2.57 per cent. But the political decision that catapulted parties with a social justice agenda also sidelined the Left. Except in 2004, when the Left was instrumental in propping up the United Progressive Alliance government, its role has waned since then. Dalit thinkers argue that the cultural and identity-centred dimensions of social oppression, especially caste, were systematically sidelined in communist practice, even as anti-caste movements outside the Left dramatically reshaped India’s social landscape.


Interestingly, even intellectuals within the communist fold now acknowledge that this neglect may be central to the crisis the Left faces today. “The caste background of the earlier leaders could be one reason for not taking the caste issue seriously,” says Saira Shah Halim, author of Comrades and Comebacks. She notes that communist parties failed to recognise caste as a primary structure of oppression and instead relied almost exclusively on economic explanations. “They pushed the base-superstructure theory, believing that once the economic structure was corrected, every other social problem, including caste oppression, would disappear. That approach is deeply flawed,” she adds.

The Communist Party’s approach to identity politics is reflected starkly in the social composition of its leadership. For 58 years after its formation in 1964, the CPI(M) did not have a single Dalit member in its Politburo. It was only at the 2022 Party Congress that Ramachandra Dome, a Dalit leader from West Bengal, was inducted into the party’s highest decision-making body. The 2025 Congress added another leader from a marginalised community, Jitendra Chowdhury, a tribal leader from Tripura. The CPI, India’s oldest communist party, now has a Dalit general secretary in D. Raja, marking a late but notable shift in representational politics.

Engaging with caste has remained a persistent fault line in Indian politics, with Ambedkar on one side and nearly every other political formation, each in its own way, on the other. The communist approach, and its limitations, appear more pronounced because the Left explicitly claims a revolutionary mandate to abolish all classes. This makes its difficulty in fully grappling with caste even more glaring.

The question of how social markers such as caste and gender fit into the Left’s overarching class narrative is therefore unlikely to fade. In all likelihood, the Left will continue to animate political and intellectual debates, perhaps until both caste and class hierarchies are dismantled.


N.K. Bhoopesh is an assistant editor, reporting on South India with a focus on politics, developmental challenges, and stories rooted in social justice




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This article appeared as Reportage On Blind Spots Left Is Countering Ambedkar And The ‘Brahmin Boys’ in Outlook’s December 21, 2025, issue as 'What's Left of the Left' which explores the challenging crossroads the Left finds itself at and how they need to adapt. And perhaps it will do so.

Monday, December 22, 2025

INDIA

'Historic Error': Leading International Experts
Write to Modi Government Against MGNREGA Repeal

Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA)

The Wire Staff
19/Dec/202


'MGNREGA has captured the world’s attention with its demonstrated achievements and innovative design. To dismantle it now would be a historic error.'


Representative image of women labourers working on field.
 Photo: Climatalk .in/Flickr (CC BY-NC 2.0).


New Delhi: Noted economic experts have signed an open letter to the Narendra Modi government in support of the Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA), the world’s largest rights-based public employment programme, which is now being repealed by the government to put the Viksit Bharat—Guarantee for Rozgar and Ajeevika Mission (Gramin) (VB—G RAM G) Bill in place. As many experts have noted before, the new Bill will change the basic right to work and reduce it to a scheme inordinately determined by the decisions of the Union government.

The new law also transfers greater and unsustainable obligations for administration and payment to the states.

The letter compiled by the Levy Economics Institute of Bard College has called the move to repeal the MGNREGA a “structural sabotage” and likens its dismantling to a “historic error.”

It is signed by the following experts:Olivier De Schutter, UN Special Rapporteur on Extreme Poverty and Human Rights
Isabelle Ferreras, Research director FNRS, Professor University of Louvain (UCLouvain), Senior research associate Center for Labor and a Just Economy, Harvard Law School
James Galbraith, Lloyd M. Bentsen Jr. Chair in Government/Business Relations at the Lyndon B. Johnson School of Public Affairs, The University of Texas at Austin, USA
Darrick Hamilton, Henry Cohen Professor of Economics and Urban Policy, New School for Social Research, USA
Mariana Mazzucato, Professor and Founding Director of the University College London, Institute for Innovation and Public Purpose
Thomas Piketty, Professor, EHESS and the Paris School of Economics, Co-director, World Inequality Lab & World Inequality Database
Joseph E. Stiglitz, University Professor and Nobel Laureate, Columbia University, USA
Pavlina R. Tcherneva, President and Professor of Economics, The Levy Economics Institute of Bard College, USA
Imraan Valodia, Professor of Economics, University of Witwatersrand, South Africa
Randall Wray, Professor and Senior Scholar, The Levy Economics Institute of Bard College, USA

The full text of the open letter is produced below.

We, the undersigned scholars, policymakers, lawyers, and civic actors (all friends of India), write to express profound concern regarding the imminent repeal of the Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA). We urge a recommitment to this landmark legislation, which stands as the world’s most significant policy operationalizing a demand-driven, legal right to employment.

Originally passed with unanimous parliamentary support, MGNREGA transcends political lines. Its foundational principle — that the national government must guarantee an employment safety net — affirms economic dignity as a fundamental right. Empirical evidence underscores its impact.

MGNREGA routinely generates over 2 billion person-days of work annually for some 50 million households, with transformative equity: more than half of all workers are women, and about 40% are from Scheduled Castes or Tribes. The early years of the Act coincided with unprecedented rural wage growth, and studies confirmed the program’s positive effects on economic output and efficiency, dispelling myths of unproductivity.

However, chronic underfunding and payment delays have long hampered implementation. The current shift to devolve the scheme to states and without commensurate fiscal support, now threatens its existence. States lack the central government’s financial capacity. The new funding pattern creates a catastrophic Catch-22: states bear legal liability for providing employment, while central financing is withdrawn. Previously contributing only 25% of material costs, states now face burdens of 40% to 100% of total costs, ensuring poorer states will curb project approvals, directly stifling work demand.

This structural sabotage is compounded by discretionary “switch-off” powers, which allow the scheme to be suspended arbitrarily and render the guarantee meaningless. The unexplained defunding of West Bengal in the last three years exemplifies this political misuse. The new framework institutionalizes this risk, imposing unfunded mandates on states without consultation.

MGNREGA’s demand-driven design not only provides wages but also builds vital rural assets such as wells, roads, ponds, stimulating local economies. By making projects financially untenable for states, these multiplier effects are extinguished.
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MGNREGA has captured the world’s attention with its demonstrated achievements and innovative design. To dismantle it now would be a historic error. It would abandon a proven instrument for poverty alleviation, social justice, and care for the environment. We call for its restoration through assured central funding, timely wages, and an unequivocal return to its foundational guarantee of the right to work.

End of MGNREGA Will Deepen Poverty


Shirin Akhter NewsClick



MGNREGA mattered because it was not framed as charity. It was framed as a legal entitlement. It protected the poor and debt-ridden from sliding into destitution

The debate around renaming MGNREGA (the national rural employment guarantee Act) is the debate around the idea that the Indian State owes its rural working poor a right to work, a protection against hunger, and a minimum floor of dignity when the labour market offers only insecurity. MGNREGA mattered because it was not framed as charity. It was framed as a legal entitlement. It turned “poverty relief” into a claim that could be placed before the State. For a rural household living on the edge of subsistence, that difference is not philosophical; it is material. It shapes whether the worker is compelled to accept whatever wage a contractor dictates, whether a woman has any option beyond coercive farm labour, whether a family can buy medicines when illness arrives, whether a child stays in school or is pulled into work.

 End of MGNREGA

 Let us begin with the simplest fact of our political economy; India remains a country where mass vulnerability is normalised. If around 80 crore people still depend on the Public Distribution System (PDS) for basic food security, it is an admission that wages, livelihoods, and employment stability have not kept pace with the rhetoric of growth. PDS prevents starvation, but it does not pay for vegetables, cooking fuel, medicines, transport, rent, school fees, notebooks, data packs, or the interest on accumulated debt. Food transfers can keep a household alive; they cannot keep it secure.

 This is exactly where MGNREGA historically functioned as a critical bridge. The scheme did not make people prosperous. It protected them from sliding into destitution. That protection becomes even clearer when one recalls the scale: about 12.5 crore workers are enrolled under MGNREGA. This is not a small beneficiary base. It is a vast segment of working India, landless labourers, marginal farmers, women balancing paid work with unpaid care, Dalits and adivasis historically locked out of secure employment, elderly workers with failing bodies but no pension, migrants who return when urban work collapses, households that are one illness away from hunger.

When the job guarantee is weakened or replaced by a framework that no longer guarantees work on demand, the consequence is not simply “less employment”. The consequence is more poverty; deeper, harsher, and more coercive.

 First Structural Shift: From Right on Demand to Allocation on Permission

 MGNREGA’s core promise was demand-driven employment: the household could demand work as a matter of right. It was not supposed to be contingent upon whether the State happened to “open work” in that region at that time, or whether budgetary headroom existed in the moment.

 What is being proposed now, in substance, is a reversal, employment becomes dependent on centrally determined allocations, administrative notifications, and fiscal ceilings. Now demand has to fit the budget envelope, now work exists only if it is “sanctioned” within an annual cap and now the right to work turns into a rationed programme. It becomes a benefit one may or may not receive, rather than a claim one can insist upon.

 The Second Shift: Unequal Citizenship

 Another deeply troubling movement is toward geographically selective coverage through notified rural areas. The moment a programme becomes notification-based, it becomes politically and administratively discretionary. Some regions will remain covered, others will be partially covered, and some may be excluded through procedural convenience. A job guarantee that is not universal is not a guarantee. It becomes, a targeted scheme, vulnerable to:

  • uneven state capacity,
  • political favouritism,
  • bureaucratic delay,
  • and the gradual shrinking of coverage without legislative confrontation.

 The poorest and most marginal regions are often the ones with the least administrative capacity and the weakest political leverage. They are also the regions that need the guarantee the most, and they are the ones that will be excluded most often.

 The Third Shift: Unequal Implementation

 When cost-sharing is altered in a way that increases State burden, the practical consequence is predictable, states with weaker revenues and greater distress will be forced to ration work, delay payments, or quietly reduce employment guarantee. This creates a cruel geography of protection: the states with the greatest need will be least able to fund the scheme robustly.

 In a country like India, the labour market is not a level field. Fiscal federalism is not neutral. When the Centre withdraws responsibility and asks states to carry a larger load, it is not cooperative federalism, it is outsourcing poverty to the weakest institutions.

 The Fourth Shift: ‘Mission-Mode Development’

 MGNREGA was meant to secure livelihoods through locally relevant, labour-intensive work, rooted in local priorities. Reframing the programme as a development mission, emphasising “asset creation”, “convergence”, “infrastructure outcomes”, “targets”, changes the moral centre of the programme.

 The problem is not that assets are unimportant. The problem is that when the logic becomes mission-mode, the worker’s need for employment ceases to be the organising principle. The State begins to prioritise what is auditable, visible, and centrally legible over what is locally necessary and livelihood-protecting.

 Read Also: https://www.newsclick.in/systemic-agrarian-crisis-changing-contours-farm-workers

 

 In mission-mode governance, the programme’s success is measured by dashboards, photographs, geo-tags, and completion certificates, while the worker’s most basic questions of work and wages remain unanswered.

 The Fifth Shift: Exclusion by Design

 Digital systems are presented as instruments of transparency, while in practice, they frequently become instruments of denial. Mandatory biometric attendance, Aadhaar-linked payments, app-based monitoring, and increasing dependence on digital compliance can convert the right to work into a fight to get authenticated.

Most poor households do not have access to stable digital infrastructures. Connectivity fails. Biometrics fail. Linking errors happen. Mapping errors persist. Women often do not control phones. Elderly workers have worn fingerprints. Migrant households face documentation mismatches. The poorest are the least able to navigate grievance redressal.

When wages are delayed, it is not just a line-item in an audit report. It is an empty kitchen. When a payment is denied due to a technical mismatch, it is not “efficiency”; it is hunger, debt, humiliation. When the scheme becomes technology-gated, exclusion becomes structural and poverty deepens quietly.

 Most Economically Revealing Change: 60-Day “no Work” and Wage Suppression

 The mandatory 60 days of no work during peak agricultural seasons is perhaps the clearest signal of what is being redesigned. It should be analysed not only as an administrative clause but as a direct intervention in rural wage formation.

 MGNREGA historically operated as a competing employer. Its presence in the rural labour market strengthened workers’ bargaining power and set a minimum outside option. Even when MGNREGA wages were modest, the existence of an alternative mattered. It meant a worker could refuse the most exploitative terms, or at least negotiate.

 When the State legally suspends public employment during the period when agricultural labour demand peaks, the rural workers lose the bargaining power that would have arisen due to high demand. Workers are pushed back into the agricultural labour market in larger numbers, expanding labour supply at the critical moment. This moderates peak-season wage increases and restores employer dominance.

 Thus, the clause functions as a wage-disciplining tool. It does not merely “avoid labour shortages”, it ensures that labour remains available to private employers on terms shaped by employer power, not worker choice.

 Who Bears the Wage Shock?

 Landless labourers bear the shock immediately, they have fewer options, lower bargaining power, and higher pressure to accept whatever wage is offered.

 Women workers bear it even more harshly: MGNREGA has been one of the few work options that is relatively local and predictable, and somewhat compatible with care responsibilities. Peak-season agricultural work is often more coercive, mediated by contractors, with longer hours, delayed payments, and intensified labour. When public employment is withdrawn, women are either pushed into more exploitative farm work or pushed out of paid work altogether, deepening the discouraged-worker effect and reinforcing gendered dependency.

 The clause also risks producing a vicious cycle. Once peak season ends, labour demand drops. Workers then face an even more slack labour market. Unless public employment restarts smoothly and in sufficient volume, rural wages face downward pressure even after harvest. In many parts of India, cropping patterns are staggered and regional peaks vary; rigid “no work” blocks can create arbitrary periods of income collapse.

 Wage Compression and Poverty

 This rural wage suppression should not be read in isolation. It is part of a wider political economy that is compressing wages from both ends.

 Public-sector wage ladders that once offered stability and dignity to skilled and semi-skilled workers have been weakened through contractualisation, rationalisation, and an ideology that treats wage growth as a fiscal burden rather than an investment in social stability. Skilled workers experience stagnation despite qualifications, while job security is eroded and employment becomes precarious.

 Read Also: https://www.newsclick.in/mgnregs-disempowering-people

  Dismantling MGNREGA’s effective guarantee erodes the wage floor for unskilled and casual labour. It removes a crucial outside option, suppresses agricultural wages through seasonal shutdowns, and deepens dependency on informal, coercive labour markets.

 What emerges is a labour market squeezed from both ends:

  • skilled workers face stagnation and insecurity despite education and experience,
  • unskilled workers lose the last institutional buffer that prevented wages from collapsing altogether.

 This is not accidental drift. It is a coherent policy orientation. When MGNREGA ends as a real guarantee and survives only as a rationed, notified, technology-gated programme, poverty will rise, even if PDS continues.

 Poverty is not only hunger. Poverty is the inability to withstand shocks. It is debt. It is untreated illness. It is kids withdrawn from school. It is malnutrition masked by cereal consumption. It is families selling assets, migrating under coercion, and accepting humiliating work terms because there is no fallback.

 MGNREGA wages often fund what PDS cannot, healthcare costs (especially catastrophic out-of-pocket spending), transport to hospitals and schools, essential non-cereal nutrition (milk, eggs, vegetables), educational expenses, repayment of informal debt, basic dignity expenses that keep households functioning.

 Remove that income support and households slide into deeper vulnerability. And once households fall, the fall is not smooth. It is steep. The first shock triggers the second, debt leads to distress migration; migration leads to family fragmentation; fragmentation leads to school discontinuation; discontinuation leads to generational reproduction of poverty.

 The Hardest Hit

 The vulnerable and minor sections will be hit hardest not because they are inherently vulnerable, but because the economy and society have made them so through landlessness, discrimination, exclusion from stable jobs, and weaker access to state power.

  • Dalit and adivasi households: more likely to be land-poor or landless, more likely to face labour market discrimination, more dependent on public employment as a protective floor.
  • Women-headed households: more fragile income structures, heavier care burdens, fewer bargaining resources.
  • Elderly and disabled workers: limited ability to migrate, greater reliance on local work options.
  • Muslim artisans and rural workers in communally polarised regions: often constrained in labour markets by discrimination and insecurity, making State-backed work options even more crucial.
  • Migrant workers: the first to lose urban income during downturns, the first to return to villages, and among the most dependent on a functioning job guarantee when the city collapses.

 In each case, the loss of a guarantee does not simply reduce income. It increases coercion. It increases dependency. It strengthens the informal power of contractors and local elites. It turns the worker’s body into the last remaining asset.

 The Policy Reversal

 This is why renaming matters. It is not a sentimental attachment to a title. It is the cultural face of a deeper institutional retreat, away from rights, away from decentralised social protection, away from labour dignity.

 When a State withdraws from being an employer of last resort while 80 crore people remain dependent on food support, it is not moving toward Viksit Bharat. It is moving toward a model where survival is stabilised at the level of ration grain while wages are disciplined, employment is made uncertain, and poverty is managed rather than confronted.

 In policy debates, the worker is often reduced to a statistic -- 12.5 crore enrolled, so many person days generated, so many assets created. But the lived truth is quieter and harsher. For millions of households, MGNREGA is the difference between negotiating with the labour market and being crushed by it. It is the difference between paying for medicine and postponing treatment. Between keeping a child in school and pulling them into work. Between eating only grain and eating something resembling a meal.

 Ending MGNREGA as a genuine guarantee will not create better jobs. It will push people into deeper poverty, greater debt, and more coercive labour relations. And the hardest hit will be those who have always borne the weight of India’s inequality: the landless, the marginalised, the minorities, and women whose labour is extracted both inside and outside the home.

 Shirin Akhter is Associate Professor at Zakir Husain Delhi College, University of Delhi. The views are personal.