Dear Friends,

One of the biggest argument the government is putting forth for new Farm Laws is that it will eliminate middle-men. These middle-men, per the government are the arthiya – the commission agent and money-lender. The Farmer Unions are defining the arthiyas as ‘service providers’.

Here is a peek from my book that takes you to the ground and explains the phenomenon from what I experienced.

You decide.

I am very glad Scroll has carried the excerpt from PANJAB: Journeys Through Fault Lines. Last year, when the book came out, we issued limited excerpts and I had to sadly refuse Arunava Sinha, whom I actually like and respect a lot. I am glad it came out now when it is directly related to the argument against Farm Laws.

Dear Friends,

a protest really settles when it is able to laugh. Laughs release anxiety, promote warmth. While there is a lot of laughter and warmth on the borders of Delhi at Singhu and Tikri where protesters are gathered, in cyberspace it happened when a few days back Panjabi singer and actor got into a twitter spat with Kangana Ranaut, the middle-class girl, everyone’s favourite, who has now become a Hindutva troll.

Daljit gave it back well, with humour, no rough language, but very effectively. The Telegraph decided to run a story on it and quoted me in their piece.

Please see here …

Dear Friends,

my thanks to Angshuman Choudhury from Eleventh Column who helped me articulate the larger socio-political-economic aspects of the ongoing Farmer Protests against the draconian Farm Laws.

In this 40 minute talk, we answer the spin attempted by lapdog media, the apathy of the depoliticised liberal urban middle class, the COVID19 threat, and how these protests by farmers of north India challenge the arrogance of the Hindutva Project’s propaganda machinery.

Please listen here …

Facebook: December 3, 2020

Dilli-wallas, media, folks who wish to support the farmers protesting the draconian, undemocratic Farm Bills are stunned that the protesters do not look malnourished and needy. The protesters are in fact treating all who reach the protests sites to langar, insisting that citizen allies, supporters are all well fed. You see, these protesters, in fact, most of rural India is like that: gracious, warm, and hospitable.

Folks who wish to support the farmers are also stunned that the protesters do not need their material or cash help. For urban folks this raises the question: why do these farmers in track pants, with big vehicles, some even speaking English, not need anything from us? How can then we do something? What can we do?

These are good questions.

For answers to these, my friends, we need to do some homework.

We need to question what exactly is our idea of a protester? Why should protesters only be poor victims so that by participating a bit through cash or kind we can feel assured we are in solidarity with them or their cause?

Let us break it down: the beginning of all civilizations is in agriculture, then comes industrialization, and then services. None of these stages end for the next stage to begin. If a society moves to industrial, it does not mean agriculture has ended. It just means, the society has started focussing more on industry. It also means the society is somewhat taking the primary stage of civilization – agriculture – for granted. The question then is, is the stage taken for granted – agriculture – steadily doing well?

Now, through accident of birth or through personal or familial effort and often through caste, we find ourselves at a later stage – say a call centre job (service). When we have such a job, our income is assured. We can buy what we want or need. We stop caring about how say a sack of wheat flour, or a new gadget, is produced or manufactured. We stop asking questions if those spheres of civilizations – agriculture or industry – remain fair. We start believing that money is the primary token of exchange. The more we earn, the more agriculture and industry will serve us.

These protesters are rejecting money. Therein lies our primary shock and their great advantage. They are rejecting money because they already have whatever money can buy – food, warm clothes, and so on. They have travelled from Panjab, Haryana, Uttarakhand, Uttar Pradesh, Madhya Pradesh, Rajasthan, now Gujarat and Maharashtra, prepared with what they need for the next six months – the chilly winters. They have come with tractors and trollies filled with rations, bedding, even some furniture.

Urban India, they do not need what your money can buy. What they need is your solidarity. What they need is that you question why a popularly elected government takes your vote and screws you.

The protesters have come to camp. This is where we need to learn whether a protest is a dharna or a morcha. (Thanks Komal Jb Singh for mentioning this critical aspect.) A dharna is when protesters present their demands to ‘powers that be’ and ask to be heard. A morcha is when protesters assert themselves and challenge the ‘powers that be’ to face them.

The protesters rejected Burari grounds because to win against the government, they know that the choice of the site for the morcha has to be of one’s own determination. In Burari, the government would have surrounded them. Here they have gheraoed Delhi.

Morcha is when you are prepared to take it for long. Morcha is where langar is prepared by the people, served to whoever comes, including the police. Go, join the protests, by blessed by the langar. Dilli, the annadatas have come to your door. Come, stand with them, against the government’s draconian laws.

A morcha is not bound by time, but by the purpose of the cause. In opting for the morcha approach, the protesters are inspired by Panjab’s valorous history. When the Sikh Gurus used to go to war, they used to put up morchas – ready for the long haul.

That is why, to me, this is now a battle between seven years of current Hindutva government’s propaganda machinery (which is all they have) versus 700 years of Panjab’s battle history with Delhi.

The farmers just made curd from milk. They are are now settled in their camps. Which means, the vigil has begun. Panjabi has the same word for milk curdling and a vigil – Jaag.

Dear Friends,

Last evening I spoke to Arfa Khanum of The Wire Hindi on Canada’s PM Justin Trudeau raising concern about farmer protests in India against the draconian Farm Laws.

I urged us – as India – to look within ourselves and ask why such comments come up every now and then? I also mentioned nowhere it happens that a PM of an independent nation goes and campaigns in another country for its leader’s re-election. I spoke about the need to nuance the 100 year old term Khalistan and how now it is about human rights. Yet, the irony is now India has itself become Hindu Rashtra.

The discussion is short, we could not get to the actual protest but I did put on record that at present 7 years of Hindutva is challenged by 700 years of Panjab rising against Delhi.

Hindi. 22 minutes. Please listen here …

Note: I am being massively trolled for this in right-wing Hindutva circles.

Dear Friends,

Over the past few years, there have been times when lapdog media has misrepresented Panjab. At all such junctures, Aditi Sengupta at BLink gave me space to put out Panjab’s point of view.

This is why, when yesterday Shriya Mohan called me, we spoke at length at what is going on. I am so glad she has taken the time, done the leg-work, and done this comprehensive story capturing the ethos of the struggle.

Please read more here…

Dear Friends,

Socially conscious film-maker Nakul Singh Sawhney read PANAJAB: Journeys Through Fault Lines and has this to say:

If you truly want to understand the glorious movement going on at the national capital border in a proper context, its origins, its history etc. I would strongly recommend that you read Amandeep Sandhu’s book, ‘Panjab: Journey Through Fault Lines’.

Amandeep travels through Panjab and takes you through the many crevices of the state. It’s not just a physical or a geographical travelogue but one that travels in time. The book helps contextualise the many aspects of contemporary Panjab by time and again taking you back to Panjab history and Sikh history. As a Panjabi Sikh born and brought up mostly outside Panjab, Amandeep’s special inside-outside relationship with the state helps the reader navigate the state with both an objective and a subjective view.

He takes you through the many important aspects of the state- partition, caste, farming, green revolution, the post-green revolution Panjab farmers, Khalistan militancy, the powerful left movements of the state, drug problem, water sharing disputes, Panjabi language and the attempts by Indian state to quash it, Operation Blue Star and so much else that has shaped the state.

If you truly want to understand the current farmers agitation and the reality of Panjab beyond stereotypes of Bhangra, Tandoori/Butter Chicken, Patiala pegs and Yash Raj films, this book is a must read.

For those interested in Panjab, this book is the best entry point.

Thank you Nakul. Ghut ke japphi.

Dear Friends,

The physical book begins with me being at the farmer and labour union ‘rail roko’ against the government’s apathy (berukhi) at the white fly infestation which destroyed the cotton crop in the south of Panjab. I am deeply conscious how different my story would have been if I had started not in October 2015 but October 2020.

That is how Panjab humbles you. As soon as you believe you got Panjab, it shows you another side. Panjab is asymmetrical, eclectic, ancient beyond history and forever new. After all, Panjab is the Indus Valley Civilization, independent of the Orient and the Occident, yet a gateway to both. I learnt not to conclude Panjab. I learnt to accept Panjab and be accepted by Panjab.

This is what Delhi does not get.

Thank you Pheroze L. Vincent from The Telegraph, for quoting from the book, for talking with me, Chaman Lal ji and Labh Singh ji on how the current protests echo the ‘Pagri Sambhal Jutta’ protests which Panjab won against the British.

Please read more here …

Dear Friends,

A few years back Jaspreet Kaur decided that instead of working in the US, she would permanently shift to India to take care of her parents. Those friends with her might have seen her posts on Alzheimer’s care for Bibiji. A few weeks back, in the midst of the pandemic, she decided to quit her corporate job – 15 years, one company.

I consider her deeply conscious – care giving is a spiritual process – but largely apolitical towards party politics.

Her post:
—

A few months ago when the Farm Bills were signed, I started educating myself on its implications as I firmly believe one needs to inform oneself before passing opinions on anything. In the process I accidentally stumbled on FB live transmission of farmers press conference. I was pleasantly surprised on how they conducted themselves and addressed media – so much composure, respect and a firm answer for every question; no dilly-dallying.
There on, I sheepishly started following the entire protest on social media as national media gave it NO attention. But somewhere in heart I kept feeling nothing will come out of this whole thing, it will meet the same fate as other protests. A thought on lines of many morbid people who have resigned to “is desh ka kuch ni hoga” (nothing will happen of this country)

Then came the news of farmers planning to march for Delhi, and Haryana CM announcing he will not let farmers go through Haryana. Worry started to grip me … this was repeat of 1982 in many ways. I was barely a toddler that time but entire childhood, adolescence went in grappling with aftermath of those incidents.

So, certainly I was not surprised by barricades or security forces and not honouring constitutional rights part. For this I didn’t even have to go back to 80s. We have too many examples in recent past that show us how state treats its civilians when they question it or ask for their rights. (We can’t even give an 83 year old man with Parkinson’s disease a sipper and straw to drink water in jail. What else can we expect from state?)

Surprised I was, about how barricading was broken! Fearlessness, human ingenuity, kindness, respect, passion all at full display. I followed the march from one barricaded post to another via news channels, social media posts whatever I could get my hands on. I cried, I laughed, I prayed… Then Haryana, Rajasthan, western UP, MP farmers, all started coming together and people continue to join.

What seemed like a protest that will die, maybe fizzle out, suddenly has become a symbol of hope for me and may be others like me who either don’t voice out their disagreement or have to face severe consequences for doing so.

It took me two days to compose myself and visit the protest site. I called Gurdeep Dhaliwal, who has come with farmers from his village, his answer was “ajo pind vaseeya” and I went!

It felt I was back home, warmth of people, the sense of humour that can make any problem trivial, that zindadili! I also noticed the protestors are keenly aware of what they are here for and the resolve to achieve that goal. While talking to someone, one of them mentioned “eh tan need which vi naare layi janda” (he shouts slogans even his sleep).

I hope, if some talks happen today they bring in good news. If not, I pray that the resolve of farmers gets stronger and mere mortals like me get courage to support them every step of the way. Last and most important prayer: this remains Peaceful.

Even if you don’t get the protest, please please don’t let anyone malign it in the name of religion or any other agenda.