Suhas Palshikar on Human rights in India

“The emphasis has been twofold: That the state knows, the state is right, the state must be privileged, and that citizen action is suspect, potentially disruptive and liable to punishment. It is in the backdrop of this subdued rights discourse and de-legitimised agency of the people that the current moment has unfolded wherein criticism is almost seditious, claiming rights for marginalised sections can be termed as waging war against the state and empathising with victims of social injustice is ridiculed or forbidden. The current regime has converted the penchant for sub-democratic state action into a fearsome art.”

“India seems to have lost that urge to consistently relate to injustice as an assault on democracy. Be it plight of migrants or minorities, their failure to strike wider chord tells truths about us. [...] There was no public outcry over this human tragedy and the victims themselves chose to mostly suffer in silence. They may have grumbled, or cursed under their breath, but our democracy does not seem to have encouraged them to really assert or demand their rights. Not just migrants, minorities too have been subjected to the untold misery of being excluded from the idea of the public. And more routinely, women, rural poor, Dalits and Adivasis have been objects of humiliation.”

“The approach of the Indian state to citizen participation has always been based on arrogance. It is also informed by overemphasis on the rhetoric of law and order. The former leads the state to believe that citizens are not, and should not be, active agents. This means that citizens must wait for leaders to mobilise them and guide and supervise their actions. Similarly, citizens must depend on the largesse of the state in deciding what is good for them. This gives rise to the syndrome of government as caretaker/parent and leaders as political chaperons. The Indian state also privileges the idea of law and order. If a parental state negates the idea that people have agency, the emphasis on law and order legitimises that negation. Thus, the discourse of rights and individual dignity becomes permissible only if it is subservient to the statist idea of "order". Legislative imagination, judicial interpretation and public perception are all stacked against the idea of the citizen as protestor. In contrast to the legacy of the freedom movement, democracy and popular participation are seen, both theoretically and legally, as inconsistent with, and often even opposed to, an orderly society.”

“This might appear ironic, but in spite of a comparatively higher degree of repression, the lack of popular protest is more because of the success of the regime in constructing and popularising a narrative that not just delegitimises but simply denies the existence of suffering, injustice and victimhood. This is the narrative of subverting reality into its opposite. In this world of alternative reality, the victim is the offender (as in case of Muslims), suffering is sacrifice if not ill-informed exaggeration (as in the case of migrants’ plight) and marginalisation or exclusion are outcomes of past politics (as in the case of Dalits or Adivasis). This narrative posits two contrasting social camps. One is the nation. It represents unity, progress and a possible millennium. All else is fragmentary and divisive. So any voice speaking of a particular group's suffering becomes a hurdle in the march of the nation; any coalition of the marginalised by definition assumes an anti-national tenor. Such is the power of the narrative that the facts of suffering, humiliation or injustice lose their evocative potential; they cease to scandalise, they are unable to evoke a moral response. Democracy can thus afford the co-existence of multiple injustices and a quiet citizenry when such narratives are able to reconstruct facts and convince the masses of the validity of that reconstruction. The silence today is a result of the popular acceptance of reconstructed reality and adherence to an alternative morality.”