Media is a tool to dispense information, but it has ..........

Yesterday, I had been to a meeting with some friends regarding the challenges facing the IT industry, the story shifted to the traits of media in India.

Lets take a typical example of what they are doing now. When Sanjay Dutt was sentenced to jail, all the tv channels ran a live coverage of his movement from Arthur Road jail in Mumbai to the Yerwada Jail in Pune. In the same state, Maharashtra that is, where thousands of people who are committing suicide, they did mind covering this. The hot discussion was whether Dutt will celebrate his Diwali incarcerated or free?

Worse still, Times Now conducted a SMS poll on whether Sanjay Dutt should be acquitted or not? Crazy indeed. I don't understand why there is a court then? Some ran a story asking whether Sanjay deserves prison after imparting Gandhijiri to the people after Munnabhai. Isn't it completely insane? For the sake of TRP, they are just telling whatever they want. Times of India ran an article whose purpose I am yet to understand.

Whenever a natural calamity or accident happens, TV channels race to show the debris and injured. They believe showing people dripping with blood is an excellent coverage which precisely isn't. Never do they make an analysis of why it happened. Constructive journalism has almost vanished off in Indian Media.

In the events of 2007 listed by CNN IBN, one of the events was Bipasha Basu kissing Ronaldo, Sanjay dutt getting sentenced and lot of other crap. It seems the development of high-speed interceptor missile, Advanced Air Defence by our DRDO is a lesser achievement compared with Bipasha kissing Ronaldo. There is not a single event which shows the challenges faced by India. They seem to show all is well, which is were the purpose of Media fails.

These days they are even influencing the decisions by the court by conducting sms polls on what the people think and putting pressure on the judiciary itself. Why do these people give an opinion provided they don't know the facts about the case.

It doesn't end there, the stories which deserve a mention, issues which require attention are never mentioned. For a state to be successful, media must be rational, it must act as a tool to dispense information not as an entity to influence decisions.

The Gujarat Verdict

The Gujarat verdict is out. Narendra Modi has led BJP to their 4th successive term in office. All TV channels are busy analyzing the various electoral permutations and the strategies involved.

Modi is supposedly a honest and an effective leader who has done quite a bit for Gujarat in the last five years. They say he is 'incorruptible' and I dont know how much credible that argument is. Here is a leader who proclaimed that execution of Sorabuddin was 'just' and vowed to crackdown further on minorities. After the post godhra riots in 2002, people were just amazed with the simmering barbarity demonstrated Mr.Modi and his men. This bout of barabarity and intolerance on the part of Modi and his men was all too conspicuous and easy to see. But you have got to wonder why the people of Gujarat again voted him into power?

The people of Gujarat didn't have an alternative? Did they? The opposition is all messed up and unconvincing with its "soft hindutva" rhetoric. This election came after substantial amount of time after"GODHRA" and everybody had eons for deliberation and thought.

I dont want India to become a fascist state. After the partition of India and pakistan, all the so called big leaders like Churchill predicted that India will go to dogs and Pakistan will survive because they were a bunch of people who were followers of a single religion and spoke the common language and were ethnically not variegated. But India was anything but that. We have held on to our secular, internationalistic outlook towards this world and the powers of tolerance and compassion shown by us is a great accomplishment in this ethnically ravaged, intolerant and supernationalistic world.

Our political system is an exceedingly messed up labyrinth which shows no sign of credibility and integrity. All the political groups are ravaged by avaritia for power which is indispensable for them at any expense even if it means taking away a thousand innocent lives.

Do we have a solution?

Lets thank our teachers........

Everybody knows the social problems facing India. Today I was talking to my friend regarding the same during lunchtime.We were trying to get deeper into the problem to find out what actually is responsible for the mayhem that we are seeing around.

One of the things that usually crops up during these kinds of discussions is politics. Though politics is a major factor, there is another thing that is more critical. It is the education everybody receives. If, each and everyone learn good ideas, ability to think and self-reasoning, this world will become a very beautiful place to live in.

Thus teachers play a very important role in a society. There are a lot of teachers who inspire students and probably every one of us must have certainly come across one. A good teacher isn’t a one who teaches a great deal of things, he (or she) is a one who makes us believe that we can scale new peaks, invent things, makes us realize the potential in us. In short a good teacher is a one who ignites the spark in our minds.

Though the quality of teaching is slowly and steadily facing a downhill in India, the primary reason for decline is mainly it is a non-lucrative job. These days, persons who aren’t able to find a proper job become teachers. With time, the breed of good teachers is slowly ebbing out.

What can we do?

Do we need to forgo our careers and take teaching? Anyone will call it absurd. It is going to be very difficult to give up this cozy life we are enjoying. So, what can be done?

We should at least encourage, compliment the teachers who are doing a good job. Just think about the best teacher whom you have come across in your life. While you are well enough to read this article in a computer, odds are high that he/she might be leading a pretty normal, some even struggling for the same.

Remember we fume at not given a proper bucket in appraisal after six months of hard work, we abuse our team leaders saying that they have not thanked us for the work we have done.

Have we ever thanked our teachers who are responsible for the lives we are leading now?

I haven't, I don’t think a lot would have. Let us do one thing for this New Year. We will find out the address of our favorite teachers and send out a New Year card thanking him / her.

Just imagine the happiness in their faces when they see the card. I bet many will cherish it and it will motivate them more to wield more responsible citizens. This might be a little thing, but I believe little things like these can change the society.

Sending cards is not only a way of thanking them, but also making them feel that are responsible for the society’s well being.

~ GuEvArA SpEaKs ~

I am not a liberator. Liberators do not exist. The people liberate themselves.

We must bear in mind that imperialism is a world system, the last stage of capitalism-and it must be defeated in a world confrontation. The strategic end of this struggle should be the destruction of imperialism. Our share, the responsibility of the exploited and underdeveloped of the world, is to eliminate the foundations of imperialism: our oppressed nations, from where they extract capital, raw materials, technicians, and cheap labor, and to which they export new capital-instruments of domination-arms and all kinds of articles, thus submerging us in an absolute dependence

The discipline of suffering, of great suffering - do you not know that only this discipline has created all enhancements of man so far? That tension of the soul in unhappiness which cultivates its strength, its shudders face to face with great ruin. its inventiveness and courage in enduring, persevering, interpreting and exploiting suffering and whatever has been granted to it of profundity, secret, mask, spirit, cunning, greatness - was it not granted to it through suffering, through the discipline of great suffering? In man creature and creator are united: in man there is material, fragment, excess, clay, dirt, nonsense, chaos; but in man there is also creator, form giver, hammer, hardness, spectator divinity, and seventh day: do you understand this contrast? And that your pity is for the "creature in man". for what must be formed, broken, forged, torn, burnt, made incandescent, and purified - that which necessarily man and should suffer?

The monopoly capitalists - even while employing purely empirical methods - weave around art a complicated web which converts it into a willing tool. The superstructure of society ordains the type of art in which the artist has to be educated. Rebels are subdued by its machinery and only rare talents may create their own work. The rest become shameless hacks or are crushed.

The amount of poverty and suffering required for the emergence of a Rockefeller, and the amount of depravity that the accumulation of a fortune of such magnitude entails, are left out of the picture, and it is not always possible to make the people in general see this.
Our every action is a battle cry against imperialism, and a battle hymn for the people's unity against the great enemy of mankind: the United States of America. Wherever death may surprise us, let it be welcome, provided that this, our battle cry, may have reached some receptive ear, that another hand may be extended to wield our weapons, and that other men be ready to intone our funeral dirge with the staccato singing of the machine guns and new battle cries of war and victory.

~ Ernesto Che Guevara ~

"What a Shame" Spineless Nation

“When Governments and Corporations do not live up to their obligations, it is only
solidarity among workers, trade unions and people’s groups that can carry us forward.”

It is 23 years since the Union Carbide plant in Bhopal exploded, killing and maiming countless thousands as toxic gas swept over the city's poorest inhabitants. Its US owners deserted the devastated site , still contesting their liability to pay the victims compensation. But the legacy of the disaster, and the continued lack of any clean-up operation, claims more lives even today.This is our Country, India, claiming to have more millionaires and Billionaires than any other country in the World.

Union Carbide, renamed as Dow Chemicals is being encouraged by the spineless Union commerce minister and the government of India to consider investments in the same country in which it killed innocent civilians and refused to pay any compensation .And the Tata's are brokering a deal so as to making it easier for them to leapfrog errant judiciary and bigoted regulations .

This deplorable company should not be allowed to have any shady links with a country in which it has been utterly ruthless.Let us be practical here , where can this happen? How can this be allowed to happen? How can the very country to whose citizens it has inflicted unspeakable damage accommodate them again?Do we need the money that sucked the blood of children in their graves?

Look at those photos , how can the government be so spineless . It is a blatant disregard of human lives the government has vowed to protect .We are living in a world where everything from the water that we drink and the air that we breathe are getting bottled and sold. A powerful hidden hand of corporations are ubiquitous .There was a East India company for India, a United fruit company for the Latin America , it will be soon globalization and its patrons in the free world(what ever that means when everything is charged) .

Three years after the September 11 attacks Americans are willing to put up with almost anything if they are told they are being kept safe from terror. Their corporate masters don’t feel the same way. While we submit to strip searches in airports, chemical plants across the U.S. can be easily sabotaged. The chemical industry has successfully fought all attempts to regulate safety standards.

Meanwhile back at the corporate ranch, Dow Chemical purchased Union Carbide in 1991. Dow also denies any responsibility for liability or for cleaning up the site but ASSURES that it has “never forgotten that tragic event.” Thank God for small favors. I am sure that the physically and emotionally scarred survivors of Bhopal are grateful that Dow remembers them.

Bend it like Murali

It is for his dignity as much as his wizardry that we should salute the Tamil's historic feat


By the time you read this, Muttiah Muralitharan is likely to have become the highest Test wicket taker in cricket's long history. It's an extraordinary, heartwarming achievement that will be celebrated at length and in style in Sri Lanka, and elsewhere in the cricket world. But there will be quarters, particularly in Australia, where it will be begrudged and depicted as tainted.

The allegation is that Murali throws rather than bowls: that he bends his elbow when releasing the ball. It goes back to his being no-balled against Australia in 1995 - by Darrell Hair, the umpire who made the ball-tampering allegation against Pakistan at the Oval last year (which led to the Pakistanis refusing to play and forfeiting the match). Over the years Australian fans, commentators and politicians, notably the outgoing PM, John Howard, formed a chorus of detraction, branding Murali a cheat. That Murali will have overhauled Shane Warne, the most celebrated Australian of the age (whose total of 708 Murali equalled yesterday), to claim the record - probably in perpetuity - will only further sour their mood.

No bowler's action has been as intensively scrutinised as Murali's. Again and again it has been declared within the law. Murali's detractors argue that the law was changed to accommodate him, and that Murali has been spared the rod because of the power of the Asian bloc. They are wrong on both counts.

What happened was that in examining Murali's action, experts in human motion (not from the Asian bloc) discovered that many bowlers flex their elbow to some degree at the point of delivery. There was a gap between cricket theory and practice. Just as the precise arrangement of a horse's legs at the trot was undetermined until Edward Muybridge's stop-motion photography in the 1870s, so advancing technology has revealed the complexities of the bowling action as never before. And the definition of a throw appears less clear-cut than was supposed. The authorities responded by revising the laws to allow a degree of flex. This has nothing to do with Murali's feats: the law was changed to reflect new research, not to protect Murali. In retrospect it's clear that, far from enjoying preferential treatment, Murali has been singled out unfairly.

Just to add to his burden, for many years Murali has been the only Tamil in the Sri Lankan side. For some this made him a symbol of tolerance in an ethnically riven society. But the backdrop for Murali's career has been ethnic hostility and civil war, more acute now than for many years, even as Sri Lanka's favourite Tamil becomes a world record holder. It was always naive to expect Murali or any cricketer to provide a counterweight to the belligerent forces on either side. Many who cheer Murali vote for fiercely anti-Tamil politicians. Nonetheless, he has carried off this difficult role with dignity and scruple and in an island where people agree on next to nothing, that Murali is some kind of hero is accepted near universally.

Anyone who cares for cricket should celebrate Murali's achievement, which is the result of his own skill, accuracy, stamina, variety and ingenuity. In his pomp, with the ball fizzing off the pitch - either way - he's a magnificent sight. His whole body is involved in generating spin, yet he remains a marvel of balance in fluent motion, the eyes wide but sharply focused. And there's the smile. Murali relishes his craft and workload, and has done so throughout his career. He is proof that supreme competitive success need not be packaged with aggressive belligerence; not every triumph has to be celebrated with a vindictive roar and pumping fist. He's not just a Sri Lankan hero; he belongs to us all.

Mike Marqusee for The Guardian

THAT WAS NOT MY DUTY

“That was not my duty anyway”, the statement which I hear often or may be this statement makes a strong impact on me that makes me feel like I hear it often. Either ways this thing keeps running in my mind seeking justification for its meaning ever since I started thinking rationally. “I’ve done my job, that’s not my responsibility”- when does a person say these words? - When a person is asked to do something really he’s not supposed to do (but that’s not the case all the time). It signifies one’s inefficiency, lack of ability, lack of interest and more importantly lack of humanity!!! Well, wait wait, what does humanity got to do here, he is not saying that he won’t do his duty, all he claims is that he won’t do something which is not his duty/responsibility. Is he right or wrong? I’m not sure, but doing one’s duty without realizing the actual cause for doing it is as good as not doing at all. Many officials follow the rules just for the sake of following it forgetting the actual reason for which the rules were defined.

Once I wanted to book a train to Coimbatore from Chennai. It was a round trip journey and again I had to go back to Coimbatore in just couple of days after the return. It was a sultry afternoon and the booking centre at Chennai-mambalam was already suffocating with over crowd. Being a partly civilized Indian I waited patiently in the queue for more than 2 hours until my chance to go to the counter came. I had to book three tickets totally and the person in the counter rejected my forms stating that according to rules he was not supposed to book more than two tickets for the same person. The ultimate purpose for framing such rules was to avoid stagnation and to avoid ticket brokers who block an entire line having bunches of their customers’ form. But with me it was a different case, I was booking tickets for myself and between same stations and journeys were scheduled within a week. The rule was formed to benefit the passengers and it shouldn’t have been a hindrance to me, and while trying to explain all these things to him, he booked two of the tickets, one to return from Coimbatore and my next journey to Coimbatore. Things can’t go crazier than this, without going to Coimbatore, how can I return from there. It’s next to impossible to get a ticket either in bus or in train from Chennai to Coimbatore at eleventh hour especially during festive season. The remaining tickets were very few and I pleaded him to book one more ticket that was very essential. He started shouting at me and he said that I have stopped him from doing is duty and he continued saying that it was because of people like that India is getting corrupted and lot of honest government officials are misdirected because of people of my caliber and what not. If he had been allowed he would have told even that I was solely responsible for India’s debts and for all the wars with neighboring nations, internal riots etc. Later he called the public for his support, which were standing behind me in the line and obviously they came for all they need is to throw me out of the row to get their work done. I explained the situation to them and one of the gentlemen in the row agreed with my argument and asked the official to book the ticket for me, but he wouldn’t listen.




All I could do according to the rules was to go and stand at the end of the row and wait for another two hours to get my ticket booked. But by that time the counter would get closed. So I asked him to cancel the return ticket because there was no hope that I would get to the destination and there is point in having the return ticket. He said ‘no’ for that also because according to the rules he was not supposed to perform more than two transactions per passenger, be it reservation or cancellation. My god, this was getting on the top of my nerve and I was completely helpless.

Though the person was technically correct and he performed his duty of booking two tickets perfectly he was completely useless. All I had in my hand was two tickets which I could not use unless he books an onward journey ticket and I was already thrown out of the booking center. I could hear his voice from there lamenting to his counter parts “saavu kirakki, thaali arukka vandhuttan pa, duty time la disturb pannitaan pa”. If I have to technically translate his statement he means that “I’m a person with a dead body who disturbs him during working hours to cut the sacred thread (mangal soothra).

So what does the word duty mean? According to my e-dictionary duty means “Work that you are obliged to perform for moral or legal reasons”. Each and every one of us is bound to do our work both on legal and moral reasons. Legal reasons are described on the paper and every organization has its own rules and regulations to follow. But moral reasons come from within, the reasoning capability that every individual possess. We have to make use of those underlying sixth sense and perform our duties. Such an act I technically define it as HUMANITY. Be human for all humans, we are human beings not the same old Homo sapiens. Doing the duty with humanity means taking up the responsibility, if every one of us take up the responsibility we will really shine and yes one day we can it will be really meaningful to say “India shines”.

I wanted to convey this thing to all and hence I have penned it down. Will it create any impact on someone and ignite the spark needed for the society? Will someone carry this lamp to illuminate the lives socially blind? Well that’s not my duty anyways….

The Moral Agent

What he wants us to see is: the lot. Not one side or another, but the whole shooting match A Polish immigrant, cabin boy and gunrunner, Joseph Conrad wrote action-packed adventure stories, which were also modernist classics. Giles Foden celebrates an enduring master on the 150th anniversary of his birth

"I have never learned to trust it. I can't trust it to this day ... A dreadful doubt hangs over the whole achievement of literature." Thus wrote Joseph Conrad, in an essay published in the Manchester Guardian Weekly on December 4 1922. Long before Auden was telling us poetry makes nothing happen, or Adorno was saying there could be no poetry after Auschwitz, Conrad was questioning - fundamentally - the political and moral utility of writing. Yet this was a writer who drew the approbation of FR Leavis, the pre-eminent British supporter of the view that literature could play a role in the maintenance of civilisation. In 1941, Leavis described Conrad as being "among the very greatest novelists in the language - or any language".

Maybe the dichotomy is not so marked as it first appears. Leavis prized "essential organisation" in a novel, and this was something that appealed to Conrad, too. It is evident in his Guardian piece. Under the headline "Notices to Mariners", he asserted the futility of literary effort in contrast to the informational precision of reports of the comings and goings of ships, then commonly printed in newspapers. I would also contend that Conrad prized moral intensity and perspicacity as much as Leavis, even if he did not believe in abstract moral principles. That the marine register's "ideal of perfect accuracy" cannot be achieved by literature does not mean literature must be empty of ideals. For Conrad, there was a middle way, one in which moral values emerged from relative positions, from the "essential organisation" of the literary work itself, rather than anything beyond it.

Literature was not the only thing about which Conrad was doubtful. A decade or so before "Notices to Mariners", he was entertaining similar doubts about identity: "Both at sea and on land my point of view is English, from which the conclusions should not be drawn that I have become an Englishman. That is not the case. Homo duplex has in my case more than one meaning." He wrote The Secret Agent, one of the great novels of modernism, a few years later. The depiction of Verloc, the agent provocateur and double man of the title, whose diplomatic employers insist he must rouse his anarchist friends to a terrorist outrage in London, would be one of the great feats of world literature were it not outshone by the portrayal of Verloc's wife, Winnie, whose quietist attitude to her husband and life in general is overturned by the plot. She stabs him with a carving knife.

Part of the genius of The Secret Agent is the way it shows the unknowability of people. A cold eye is cast on character - the very idea of character - in all Conrad's novels. In his doomy worldview, as in TS Eliot's, subjectivity cannot be pinned down with accuracy. As Marlow says of Kurtz in Heart of Darkness, it is a chimera. "He was just a word for me ... it is impossible to convey the life-sensation of any given epoch of one's existence ... its subtle and penetrating essence. It is impossible. We live, as we dream - alone.

For Conrad, none of the big stories, from Christianity to communism to psychoanalysis (he met a disciple of Freud's in 1921 and was extremely scornful of the books lent to him), provided adequate explanations of selfhood. He had seen the decline and fall of too many men who put their certitude in equality or justice or liberty tout court. His fundamental position is revealed in a letter to his friend, the socialist Robert Cunninghame Graham:

Life knows us not and we do not know life - we don't even know our own thoughts. Half the words we use have no meaning whatever and of the other half each man understands each word after the fashion of his own folly and conceit. Faith is a myth, and beliefs shift like mists on the shore; thoughts vanish; words, once pronounced, die; and the memory of yesterday is as shadowy as the hope of tomorrow.

But behind the modernist sentiments and fabulous sentence-making, there is something else going on: an idea of moral and cultural dialectic, a sense of virtue as relative rather than fixed and static. By its nature, such a conception of virtue is likely to appear in negative form. As Conrad put it in his 1905 essay "Books": "To be hopeful in an artistic sense it is not necessary to think that the world is good. It is enough to believe that there is no impossibility of it being made so."

This shouldn't be taken as the defensive, hollowed-out position it appears to be. Positively, usefully, a sense of relativism-as-virtue was what Conrad was all about. It was what he valued. On the 150th anniversary of his birth and the centenary of the publication of The Secret Agent, such a value seems worth exploring again. In a networked global culture, in which the differences between moral beliefs are constantly thrown into sharp relief, it seems more necessary than ever.

Yet Conrad is not a popular writer these days. Partly this is exactly to do with the sceptical, unsentimental line he tends to take, but it is also a question of the density of his writing. Coming to him for the first time, many readers find him difficult. Sometimes it is said that this is because English was his second language (actually it was his third - he learned and wrote French before he knew English, adopting Flaubert as one of his literary masters). Whatever the reason, "opaque" is a word often used to describe his style. Or an appropriately maritime metaphor is employed: "I couldn't make headway." Or: "A bit long-winded."

Even supporters such as Leavis complained of language whose effect "is not to magnify but rather to muffle". The objection was best put by HG Wells: reviewing An Outcast of the Islands (1896), he described Conrad's style as being "like river-mist; for a space things are seen clearly, and then comes a great grey bank of printed matter, page upon page, creeping round the reader, swallowing him up". Seeing Conrad clearly can indeed be tricky. But that is the point: his books are epistemological journeys, parables of knowing. He is a writer whom one has to get to know. The reader has to become familiar with a narrative manner, a tone, a way of proceeding. It helps to have a grasp of his biography, too, because his life story informs the slipperiness of subjectivity in his work.

Joseph Conrad was born Józef Teodor Konrad Korzeniowski on December 3 1857 in Polish Ukraine. At a time when much of Poland was under Russian control, his father, Apollo Korzeniowski, was a Polish nationalist revolutionary with artistic sensibilities. A poet and dramatist with a "terrible gift for irony", as Conrad put it, he translated Shakespeare and Dickens (two authors who had a crucial influence on his son). When Józef was four, Apollo was arrested by Poland's tsarist authorities for underground activity. After six months' imprisonment in the Warsaw Citadel, the family was sent into exile in the Russian province of Vologda, a place Apollo described as "a huge quagmire" where the two most important aspects of society were "police and thieves".

In 1863, the family was allowed to move to Kiev, where Conrad's mother died. When Apollo himself fell ill, they were permitted to relocate to Galicia back in Poland, then to Cracow, where his father died in 1869.

These events, together with an unsuccessful teenage love affair, led Conrad to make a decision that he would dramatise again and again in his fiction. At the age of 17, in October 1874, he left Poland, travelling by train to Marseille, making what he later described as a "standing jump out of his racial surroundings and association". This idea of the "jump" - the radical existentialist step - is central to Lord Jim and many of Conrad's other novels and short stories. In Lord Jim, the hero leaps from a ship full of Muslim pilgrims, which he believes to be sinking. The act dogs him for ever, but the question of whether he is a coward is not simply answered. It relates to the whole book and other books, too - the idealistic Coral Island-style yarns that made Jim take ship in the first place.

Conrad's own step into another life was taken gingerly. For a month or so, he lived in a lodging house in the Old Port in Marseille, before boarding a three-masted wooden barque called the Mont-Blanc bound for Martinique and Haiti. He made the return trip, then joined the ship again, this time as a cabin boy. Further travels followed as a steward on another ship, the Saint-Antoine, with a range of Caribbean ports on the itinerary. Friendship with two of the crew, the brothers César and Dominique Cervoni, led him during 1877-78 to become involved in gunrunning along the Spanish coast for the Carlist cause. The episode is fictionalised in the late novel The Arrow of Gold (1919), in which Dominique Cervoni appears, complete with a thick black moustache, under his own name. Cervoni was also the model for the eponymous protagonist of Nostromo (1904), probably the most difficult to read of all Conrad's novels. Set in an imaginary South American country called Costaguana, it portrays the effects of the San Tomé silver mine on a wide range of characters. Cervoni figures in The Rover (1923) and Suspense (published posthumously in 1925), too. It is as if he is Conrad's idea of the perfect hero, always chancing his arm but never losing his self-possession.

For all that, Dominique Cervoni didn't bring Conrad much luck in life. The gun-running ship was scuttled to avoid capture and Conrad ran into financial difficulties. In late February or early March 1878, after a gambling jag in Monte Carlo, he attempted suicide by shooting himself in the chest with a revolver.

He avoided serious injury and was rescued by his uncle, Tadeusz Bobrowksi, who settled his debts. The story was hushed up and didn't emerge fully until the 1950s. But the clues were always there in the fiction. The idea of suicide is important in the novels, several of which defend it as a legitimate act in the face of an absurd world. They do so rather in the terms of French existentialism - there are links between Conrad and Camus - as a form of conviction when all other forms seem worthless.

It was decided with Tadeusz that Conrad should sign up for the British merchant navy. Joining the Skimmer of the Sea at Lowestoft on July 11 1878, he began his career as a proper seaman, which would last until he signed off as second mate on the Adowa on January 17 1894, at the age of 36. In between came many adventures, in ships sound and unsound, and destinations that included Australia, Thailand, India and Malaya, as well as, in 1890-91, the gruelling journey up the Congo that gave rise to Heart of Darkness

The trips abroad were interspersed with periods in London where Conrad, like Dickens a keen walker, absorbed the alienating, sinister cityscape - from the docks to the slums of Islington - that would provide the backdrop to The Secret Agent. His first shore-leave was spent in London, in digs in Finsbury Park, in 1878. He afterwards moved to Stoke Newington, then to Pimlico, where in 1889 he began his first novel, Almayer's Folly (1895), a suspense-subverting critique of adventurism.

After its acceptance by the publisher Unwins, Conrad began to familiarise himself with literary London as well as the city's shadowlands of crime and poverty. He also got married, having proposed to Jessie George on the steps of the National Gallery. Just before the wedding, Conrad described her as "a small, not at all striking person (to tell the truth alas - rather plain!) who nevertheless is very dear to me". It might not seem the most secure foundation for a successful marriage.

Conrad's friend Edward Garnett (senior reader at Unwins) introduced him to the luminaries of the day, often at a French restaurant in Gerrard Street. Like his first ship, it was called the Mont-Blanc, but the atmosphere could hardly have been more different. He would convene there with the likes of Chesterton, Belloc and Edward Thomas, as well as with the fellow novelist to whom he would become closest, Ford Madox Ford.

Later in life, Conrad met Henry James and HG Wells, the literary titans of the day. He had close but tense relationships with both of them. They recognised his genius with a condescending prickliness; he was always conscious of their greater earnings and renown. Money was a serious problem in the Conrad household until the 1920s, when he began to secure substantial serial deals and sell in large numbers.

Married life was problematic, too, but he and Jessie rubbed along, puzzling friends and acquaintances. Garnett worried that Conrad's "ultra-nervous organisation appeared to make matrimony extremely hazardous". Ottoline Morrell described Jessie as "a good and reposeful mattress for this hypersensitive, nerve-wracked man, who did not ask from his wife high intelligence, but only an assuagement of life's vibrations".

Jessie understood more than they knew, writing to Garnett after Conrad's death from a heart attack in 1924 at the age of 66: "I may not be capable - as you say - of appreciating or even understanding his genius, but you may remember one point I make ... which is to live in this world one talented partner is enough, the other must be more commonplace and ordinary. I have claimed that distinction for myself." There is something of her passivity in the portrayal of Winnie in The Secret Agent, whose husband is provoked to say: "Oh yes! I know your deaf and dumb trick." But Jessie Conrad was not so colourless as she has sometimes been thought, claiming for herself both the right to sell her husband's manuscripts to support a gambling habit and (via mediums) a channel to him after his death.

Writer's block was the biggest factor in Conrad's professional life. Commonly, in his letters and articles as well as his fiction, incertitude of will is pitched against the physical immediacy of action. Action, that is, in the sense of both the boys' adventure book style that his own novels ironise and the act of writing itself. The moving pen is set, retrospectively and somewhat nostalgically, alongside the roaming life of the sailor. For pure activity, the pen will always lose the battle with the belaying pin, but the task of writing must be faced up to, just as maritime tasks were. Often, however, very often, Conrad was not up to it. "My dear Pinker," he wrote to his agent in 1907, "I feel that this is almost too much for me." At the time he was writing a longish tale called "The Duel" and working on his bestseller, Chance (1913), as well as The Secret Agent

Greater experience and increased renown did not help much. The delivery of books and journalistic copy became, as the narrator of The Shadow-Line (1917) has it, an "ordeal ... [for] maturing and tempering my character". Oscillating between mental torpor and highly productive bursts, Conrad turned achievement anxiety into a personal moral sounding board.

Appropriately, the line between action and inaction is the ground of many of the novels. In Conrad's writing generally, the grandiloquent Edwardian temper shades into something hesitantly modern, as the forthrightness of imperialist subject matter is undercut by the obliquities of narrative form. All this leaves his works unclassifiable, spilling "out of high literature into light reading and romance", as the critic Frederic Jameson has put it, "floating uncertainly between Proust and Robert Louis Stevenson".

Uncertainty is itself thematically unstable in Conrad's work. Although some of the maritime novels promote the need to act decisively ("command means self-command", as it is put in The Shadow-Line), in others uncertainty is the positive ground the novel discovers: a place where the world's multidimensional difficulties can, if just for a moment, be squared. Conrad was following in famous footsteps here: it has been argued - by the excellent Conrad critic John Stape - that the imprint of Shakespeare on his works amounts to "a full-scale dialogue with the playwright's ideas".

There is much evidence for the significance of Conrad's Shakespearian encounter. Although Victory (1915) is often seen as a rewriting of The Tempest, some early reviewers called Heyst, its withdrawn and hesitating hero, a "Hamlet of the South Seas". The scholar Eloise Knapp Hay wrote an article entitled "Lord Jim and le Hamletisme", and the novel is indeed full of passing allusion to the play.

From Shakespeare, Conrad took not only doubt and scepticism, but also cultural multiplicity - the idea that there is never a single right position in human affairs. Other masters gave different lessons. From Dickens came a sense of the particularity of character, but also direction as to how different characters' viewpoints might usefully be distributed across space and time. This was particularly important in the management of the disparate narratives in The Secret Agent and in the novel's depiction of London: "that wonder city", as Conrad put it, "the growth of which bears no sign of intelligent design, but many traces of freakishly sombre fantasy the Great Master knew so well to bring out". From Flaubert, meanwhile, came the belief in the novel as being founded on impersonality, and further lessons in handling of point of view: that most difficult part of the novelist's art.

Typically, Conradian narrative has a frame supplied by a narrator figure or set of narrator figures, named or anonymous: most famously, perhaps, Marlow in Lord Jim. Henry James - Conrad's sometime supporter, but more often tricky competitor - identified the key to Conrad's narration as being "a prolonged hovering flight of the subjective over the outstretched ground of the case exposed". A century or so later, one can see it differently, with the subjective in Conrad being largely derived from the "essential organisation" of the outstretched ground itself. For one such as Conrad who is sceptical about abstract ideas, for the modernist who cannot believe in human essence, context supplies character value. Humanity is not something hovering "up there", nor something hidden kernel-like "in here" (in the soul, genes, etc): it is forged in exactly such complex perspectival interconnections as Conrad's writing so splendidly affords.

As his first great biographer Jocelyn Baines wrote: "The essence of his art lies in the construction of a setting where a complex state of mind can be presented with the fullest emotional and dramatic effect." In Lord Jim, for example, switches between sympathetic and negative responses to a character create depth by constant realignment and play of emotion. It is, to my mind, the nearest thing in fiction to the substance of one's real encounters with people.

As well as defining character, the "outstretched ground" of context provides a map of Conrad's moral vision. Oblique narrative techniques - the intersecting frames or narrative "lenses" for which he is famous - have the effect of lifting the subject matter from the boys' books with which Conrad's novels share an affinity. These frames transform plain action stories into inquiries about what it means to act in the world, what it means to be a moral agent.

The reader is part of that transformation. Rather than the continuity of linear narrative, with the coherent subject which that implies, Conrad offers something closer to sets of pictures that the reader must make sense of in collaboration with the writer. This is one of the reasons for the alleged opacity. You have to do the work yourself.

As well as taking place over the span of an individual novel or story, this process of inclusion happens paragraph by paragraph, sentence by sentence, through a process the critic Ian Watt has described as "delayed decoding". It is a means of deferring the reader's decipherment of the text in the same way that a consciousness takes fuller stock of its environment over time. The classic instance of this is Marlow's belated understanding of the arrows hitting the boat in Heart of Darkness

Critics have connected delayed decoding to impressionism and phenomenology, and Conrad himself described his literary task as "to make you hear, to make you feel ... before all, to make you see". And what he wants to make us see is: the lot. Not one side or another, not my point of view or yours, but the whole shooting match. As he put it in a letter to his friend Richard Curle: "my 'art' ... is fluid, depending on grouping (sequence) which shifts, and on changing lights giving varied effects of perspective".

Everything in his work, in particular the manipulation of time and perspective, is directed to the aim of varying understanding across the widest possible context. He wants to give us the "ideal" or universal value of things, and fluid alteration of perspective may be the only way to do this if you do not believe in God or universally applicable abstract ideas. Playing all sides is partly the explanation for the extreme pains of composition that Conrad suffered.

Yet the attempt to be not just "homo duplex", but homo complex (or homo multiplex, even) is liberating rather than imprisoning. It is exactly why he remains such an important writer. Far from the "bloody racist" Chinua Achebe once accused him of being (in a lecture in 1975, with respect to Heart of Darkness), he is consistently inclusive. Conrad is the perennial immigrant. As his friend John Galsworthy put it: "Prisoners in the cells of our own nationality, we never see ourselves; it is reserved for one outside looking through the tell-tale peep-hole to get a proper view of us."

In today's era of globalisation and environmentalism, which demand holistic approaches, we can appreciate Conrad's attempt to dramatise the human condition in its widest possible ideation. Only when the other is recognised, geographically and historically, is the true moral value of a given situation revealed. So far as such value is calculable, it always involves differentials between positions rather than measuring up to any external "sovereign power enthroned in a fixed standard of conduct" (Lord Jim

For opacity, then, read capacity. Conrad's genius lies in his constant migration to the outside edge, to a place on the periphery from where value is generated inwardly, by a constantly recessive unveiling or unwrapping. In his greatest work, Heart of Darkness, the mode of storytelling itself is determined in this way. We never know what "it" is, we never know what "the horror" is. The unknown? The subconscious? The "unspeakable potentialities of the human soul" (Leavis)?

The deconstructionist critic J Hillis Miller has analysed Heart of Darkness in terms of two metaphors that help us to understand what is going on. To him the process of reading the novella is like the cracking of a nut that has no kernel, or a series of misty haloes, which he connects to the German word for parable, Gleichnis. These metaphors actually emerge from the text of the novella itself, as a frame narrator introduces Marlow's "inconclusive experiences":

The yarns of seamen have a direct simplicity, the whole meaning of which lies within the shell of a cracked nut. But Marlow was not typical ... and to him the meaning of an episode was not inside like a kernel but outside, enveloping the tale which brought it out only as a glow brings out a haze, in the likeness of one of those misty haloes that sometimes are made visible by the spectral illumination of moonshine.

In other words, the meaning is defined by context rather than something internal. This very modern way of looking at things is one of the reasons for Conrad's endurance. What he did was turn this approach into a functioning aesthetic.

By dramatising multiple points of view, and constantly shifting the coordinates, he was able to project a truly democratic, multi-cultural worldview, one appropriate for his own fractured identity. For any practising writer, it is a relief to learn that renown finally came to him. In 1923 he visited the United States to great acclaim, and the following year declined a knighthood. His influence on subsequent authors has been so pervasive that Graham Greene, for one, wrote of having to stop reading Conrad for fear of becoming completely enslaved to his style.

One couldn't describe EM Forster as having been influenced by Conrad, exactly, but he probably had it right when he said of him that "the secret casket of his genius contains a vapour rather than a jewel".

Ah, that mist again. The explanation of what the vapour enshrouds is best left to Conrad's finest statement about the fundamental truth of fiction, published in the New York Times Saturday Review on August 2 1901:

Fiction, at the point of development at which it has arrived, demands from the writer a spirit of scrupulous abnegation. The only legitimate basis of creative work lies in the courageous recognition of all the irreconcilable antagonisms that make our life so enigmatic, so burdensome, so fascinating, so dangerous - so full of hope.

· Giles Foden

Ayn Rand - Objectivism

Its time I spoke about Objectivism and Ayn Rand. I read Fountainhead 3 years ago. To be frank, at that time I never knew anything about Ayn Rand or Objectivism. The book was written pretty well given the author is from Russia. In the coming years, I learnt about objectivism through internet. I recently saw a documentary about (Gautam is gonna kill me for this, but I saw it even before you could warn me). The title of the documentary is "Ayn Rand - A sense of Life". After watching it , I decided to write about this topic someday and I think I have the time to write it now.

Ayn Rand was short and precise about her philosophy. This is what she asked people to do, "Be Selfish!!!” .She should be absolute nuts to say that people should be selfish. She defies all Religion in this world. It also had some archive footage about Ms. Rand talking about how everyone should be selfish and she was supportive of capitalism. I thought Ayn Rand was utter rubbish, I know I may get the ire of some of the readers, but How can one live without helping others. The irony is Cecile B. Demille helped Ayn Rand to get a job in his studio and that kick started her writing career. I found it foolish when someone else helps you create a career; you say that you must be selfish. I think Ms. Rand missed the whole point.

Every religion in this world preaches that we have to help others in some way or the other. Feynman says that the moral part of a religion is the only thing that he accepts from a religion. Ms. Rand is an atheist that does not mean that she can say whatever she thinks. I think she missed the whole point, and in the documentary she was taking her characters in her book for her philosophy.

I thought that Ms. Rand missed the whole point. Each and every action that a man takes is to satisfy his conscience. For e.g., when a guy offers something to a beggar, he is happy that he has helped a poor guy. Inherently, he does that because it gives him satisfaction, otherwise he would not have offered anything to that beggar. Even if he is a miser and doesn’t give anything to that beggar, he does that because that makes him happy. So every action that a man does is for his satisfy his inner greediness. By satisfying his inner self, he also helps another person. Is this wrong? Ms. Rand says it is wrong and I say Ms. Rand is wrong. She staunchly opposes Socialism. What a joke?

In a particular interview she was caught unawares by the host, the guy asked her she felt when her husband died. She thought that she wished that she can be with him when he meets St.Peter in heaven in support of him. So the host told her that it was against objectivism (he was right). She said something and escaped that question. If she wants to help his husband, doesn’t that action goes against her philosophy? Every philosophy has some flaws, but Ms. Rand’s philosophy is full of flaws. How can a selfish person write about Love? In Ms. Rand stories, love plays a major part. A selfish guy cannot love. A guy loves a girl and will do anything to make her happy which in turn makes him happy.

I was also angry that she was supporting the capitalist policy of America and she started to campaign for it. We can see what selfishness and capitalism (of US and UK) has brought to this world. We have numerous example, Iraq, Afghanisthan , etc…. They wont go and fight the militants in Africa, because there is nothing in Africa. Their sole interest is the oil rich countries and that’s why they went for Iraq , when there is no sign of WMD in there, get control of all the oil resource and start a civil war and devastate the whole country. Their next target could be Iran. During time when people need care and peace, I thought that documentary to be piece of s*** and Ayn Rand’s philosophy to be utter crap.

our brothers who suffer... Safi karmachars... thuppuravu thozhilaaLigaL... sewer workers...

yesterday was when our common drains leaked like its a miniature black river, spoiling our day altogether... in the evening, the khaki-clad guy was called in... he came in with a nice smile on his face, chit chatted with his co-worker for a while and after changing into bare minimum, he got into work... yes, sewerage work...

Sewerage Work

“It is a familiar sight for residents: A frail man, drenched in raw sewage, looking out from a manhole. He dives into the sewer, scoops a bucketful of the dirt, comes out and hands it over to a co-worker before plunging again. the worker repeats this inhuman operation several times and yet manages to survive the hazards.there are several unfortunate men who have lost their lives while making a livelihood by cleaning the city’s sewers with a network of about 3,000 km length.
The underground sewers of Chennai have become death traps for workers and little seems to have been done to prevent the loss of innocent lives. Last year, 30-year-old Ramesh choked to death when he stepped into a Metro water sewer at Pulianthope. On another day, Shanmugham (47) met with a similar fate at Purasawalkam. On both occasions, firemen reached the spot after the workers died.
interestingly, Karnataka was the first state to ban the practice as early as the 1970s, but the practice continues there to this day. There are about 10,000 to 15,000 manual scavengers clearing away the human shit in the Hi-Tech capital of India, Bangalore, also known as the ‘Silicon Valley of India’, the state capital of Karnataka.They lived in segregated housing with minimal amenities.
Banning manual scavenging did not stop the exploitation of Dalits. Exploitation has taken on a new form over many decades and it is purely the cities that have built underground sewerage systems. The workers, all men, are assigned to carry out the maintenance of sewers and also to unclog them—a normal procedure in many countries one might think. But what makes it horrific in the Indian context is that the work is carried out under vile conditions—the worker, without any protective gear, dives into the raw sewage through a narrow manhole and cleans the sewer manually. The work is even more hazardous than the manual scavenging that the women do, as the worker is immersed completely in raw sewage. In India, industrial waste is also directly mixed with domestic sewage exposing workers not only to biological hazards but also to dangerous chemicals.
Ironically instead of improving the work conditions or investing in machinery and protective equipment the municipalities have started to subcontract the sewerage cleaning jobs to private contractors so that they escape prime responsibility. This has resulted in even lower wages and absolutely no security for them. a Dalit dying in the sewers is a non-event. With so little wages and no benefits it is hard to understand how any Dalit can get any sort of education for their children to make use of the wonderful reservations (quotas) that the government has promised; it seems the only reservation they have 100 percent is to work in filthy sewers.

an NGO study found the presence of toxic chemicals like chlorides, hydrochlorides, sulphates, nitrates, and even metals like mercury, lead, and chromium. they found about 680 ailments among them.

According to the The National Geographic report, more than 100 workers die every year in sewer ‘accidents’ due to inhalation of toxic gases (methane etc.) or drowning in excrement. No official data are available about the number of workers who are killed cleaning the sewers; estimates based on newspaper reports give a rough figure of well over 1,000 a year across India.
“Rainy seasons are worst when the sewers get flooded. The manholes have a small circumference and we have to dive without any rope attached and at times it is difficult to find the way back due to the dark waters. Many of our colleagues have perished and we might also die but this is the only livelihood we have. No one here lives to old age, if one does not die in an accident, a disease kills him,” one worker reported to the PRIA researcher.

Some of the preliminary findings from the The Centre for Education and Communication (CEC), another NGO's study: • Few workers in age group 50-59; most die before retirement• 35 percent literacy• Monthly wage for daily wagers Rs 2,950 ($67)• More than 40 percent of workers are not permanent though more than 90 percent of them have been working for more than five years continuously• 60 percent of workers enter manholes more than 10 times a month• Acute illnesses: eye irritation, upper respiratory tract irritation , difficulty in breathing, skin rash , cut and injury . Chronic illnesses: fatigue, watering/burning of eyes, cough , skin irritation , skin roughness , skin rash , lower backache • Little awareness about hazards at work;• No knowledge about protective gear except safety belts • 35 percent immunised against tetanus; no immunisation for hepatitis B or typhoid fever


what can we do about it?

the questions which raise in our minds after reading this ... :
1: what will i do when i encounter a person in my neighborhood, my apartments who does sewerage cleaning work?

2: what do you think we can possibly do to end such practices?

3: when there are machines available now in India to do even menial jobs, why not machines eliminate them altogether? and if you are an engineer, what can you do towards making such machines?

4: how much will you pay him? do you think paying him a little more can really undo the harm that happens to his body? 100? 200? a thousand rupees??

5: what awareness can we create in the people ? what kind of medical care and precautionary seminars can we ourselves do towards such people?

6:lastly, would you care to give him a cup of coffee in your favourite mug after he cleans himself after he is done with cleaning your bowel products?

Some Advertisements to make people think!

Some Advertisements to make people think!

An Agricultural Crime Against Humanity

Biofuels could kill more people than the Iraq war.

By George Monbiot. Published in the Guardian 6th November 2007

It doesn’t get madder than this. Swaziland is in the grip of a famine and receiving emergency food aid. Forty per cent of its people are facing acute food shortages. So what has the government decided to export? Biofuel made from one of its staple crops, cassava(1). The government has allocated several thousand hectares of farmland to ethanol production in the county of Lavumisa, which happens to be the place worst hit by drought(2). It would surely be quicker and more humane to refine the Swazi people and put them in our tanks. Doubtless a team of development consultants is already doing the sums.

This is one of many examples of a trade described last month by Jean Ziegler, the UN’s special rapporteur, as “a crime against humanity”(3). Ziegler took up the call first made by this column for a five-year moratorium on all government targets and incentives for biofuel(4): the trade should be frozen until second-generation fuels - made from wood or straw or waste - become commercially available. Otherwise the superior purchasing power of drivers in the rich world means that they will snatch food from people’s mouths. Run your car on virgin biofuel and other people will starve.

Even the International Monetary Fund, always ready to immolate the poor on the altar of business, now warns that using food to produce biofuels “might further strain already tight supplies of arable land and water all over the world, thereby pushing food prices up even further.”(5) This week the UN Food and Agriculture Organisation will announce the lowest global food reserves in 25 years, threatening what it calls “a very serious crisis”(6). Even when the price of food was low, 850 million people went hungry because they could not afford to buy it. With every increment in the price of flour or grain, several million more are pushed below the breadline.

The cost of rice has risen by 20% over the past year, maize by 50%, wheat by 100%(7). Biofuels aren’t entirely to blame - by taking land out of food production they exacerbate the effects of bad harvests and rising demand - but almost all the major agencies are now warning against expansion. And almost all the major governments are ignoring them.

They turn away because biofuels offer a means of avoiding hard political choices. They create the impression that governments can cut carbon emissions and - as Ruth Kelly, the British transport secretary, announced last week(8) - keep expanding the transport networks. New figures show that British drivers puttered past the 500 billion kilometre mark for the first time last year(9). But it doesn’t matter: we just have to change the fuel we use. No one has to be confronted. The demands of the motoring lobby and the business groups clamouring for new infrastructure can be met. The people being pushed off their land remain unheard.

In principle, burning biofuels merely releases the carbon they accumulated when they were growing. Even when you take into account the energy costs of harvesting, refining and transporting the fuel, they produce less net carbon than petroleum products. The law the British government passed a fortnight ago - by 2010, 5% of our road transport fuel must come from crops(10) - will, it claims, save between 700,000 and 800,000 tonnes of carbon a year(11). It derives this figure by framing the question carefully. If you count only the immediate carbon costs of planting and processing biofuels, they appear to reduce greenhouse gases. When you look at the total impacts, you find that they cause more warming than petroleum.

A recent study by the Nobel laureate Paul Crutzen shows that the official estimates have ignored the contribution of nitrogen fertilisers. They generate a greenhouse gas - nitrous oxide - which is 296 times as powerful as CO2. These emissions alone ensure that ethanol from maize causes between 0.9 and 1.5 times as much warming as petrol, while rapeseed oil (the source of over 80% of the world’s biodiesel) generates 1-1.7 times the impact of diesel(12). This is before you account for the changes in land use.

A paper published in Science three months ago suggests that protecting uncultivated land saves, over 30 years, between two and nine times the carbon emissions you might avoid by ploughing it and planting biofuels(13). Last year the research group LMC International estimated that if the British and European target of a 5% contribution from biofuels were to be adopted by the rest of the world, the global acreage of cultivated land would expand by 15%(14). That means the end of most tropical forests. It might also cause runaway climate change.

The British government says it will strive to ensure that “only the most sustainable biofuels” will be used in the UK(15). It has no means of enforcing this aim - it admits that if it tried to impose a binding standard it would break world trade rules(16). But even if “sustainability” could be enforced, what exactly does it mean? You could, for example, ban palm oil from new plantations. This is the most destructive kind of biofuel, driving deforestation in Malaysia and Indonesia. But the ban would change nothing. As Carl Bek-Nielsen, vice chairman of Malaysia’s United Plantations Bhd, remarked, “even if it is another oil that goes into biodiesel, that other oil then needs to be replaced. Either way, there’s going to be a vacuum and palm oil can fill that vacuum.”(17) The knock-on effects cause the destruction you are trying to avoid. The only sustainable biofuel is recycled waste oil, but the available volumes are tiny(18).

At this point the biofuels industry starts shouting “jatropha!” It is not yet a swear word, but it soon will be. Jatropha is a tough weed with oily seeds that grows in the tropics. This summer Bob Geldof, who never misses an opportunity to promote simplistic solutions to complex problems, arrived in Swaziland in the role of “special adviser” to a biofuels firm. Because it can grow on marginal land, jatropha, he claimed, is a “life-changing” plant, which will offer jobs, cash crops and economic power to African smallholders(19).

Yes, it can grow on poor land and be cultivated by smallholders. But it can also grow on fertile land and be cultivated by largeholders. If there is one blindingly obvious fact about biofuel it’s that it is not a smallholder crop. It is an internationally-traded commodity which travels well and can be stored indefinitely, with no premium for local or organic produce. Already the Indian government is planning 14m hectares of jatropha plantations(20). In August the first riots took place among the peasant farmers being driven off the land to make way for them(21).

If the governments promoting biofuels do not reverse their policies, the humanitarian impact will be greater than that of the Iraq war. Millions will be displaced, hundreds of millions more could go hungry. This crime against humanity is a complex one, but that neither lessens nor excuses it. If people starve because of biofuels, Ruth Kelly and her peers will have killed them. Like all such crimes it is perpetrated by cowards, attacking the weak to avoid confronting the strong.

www.monbiot.com

Indian 'slave' children found making low-cost clothes destined for Gap

Child workers, some as young as 10, have been found working in a textile factory in conditions close to slavery to produce clothes that appear destined for Gap Kids, one of the most successful arms of the high street giant.

Speaking to The Observer, the children described long hours of unwaged work, as well as threats and beatings.

Gap said it was unaware that clothing intended for the Christmas market had been improperly subcontracted to a sweatshop using child labour. It announced it had withdrawn the garments involved while it investigated breaches of the ethical code imposed by it three years ago.

The discovery of the children working in filthy conditions in the Shahpur Jat area of Delhi has renewed concerns about the outsourcing by large retail chains of their garment production to India, recognised by the United Nations as the world's capital for child labour.

According to one estimate, more than 20 per cent of India's economy is dependent on children, the equivalent of 55 million youngsters under 14.

The Observer discovered the children in a filthy sweatshop working on piles of beaded children's blouses marked with serial numbers that Gap admitted corresponded with its own inventory. The company has pledged to convene a meeting of its Indian suppliers as well as withdrawing tens of thousands of the embroidered girl's blouses from the market, before they reach the stores. The hand-stitched tops, which would have been sold for about £20, were destined for shelves in America and Europe in the next seven days in time to be sold to Christmas shoppers.

With endorsements from celebrities including Madonna, Lenny Kravitz and Sex and the City star Sarah Jessica Parker, Gap has become one of the most successful and iconic brands in fashion. Last year the firm embarked on a huge poster and TV campaign surrounding Product Red, a charitable trust for Africa founded by the U2 lead singer Bono.

Despite its charitable activities, Gap has been criticised for outsourcing large contracts to the developing world. In 2004, when it launched its social audit, it admitted that forced labour, child labour, wages below the minimum wage, physical punishment and coercion were among abuses it had found at some factories producing garments for it. It added that it had terminated contracts with 136 suppliers as a consequence.

In the past year Gap has severed contracts with a further 23 suppliers for workplace abuses.

Gap said in a statement from its headquarters in San Francisco: 'We firmly believe that under no circumstances is it acceptable for children to produce or work on garments. These allegations are deeply upsetting and we take this situation very seriously. All of our suppliers and their subcontractors are required to guarantee that they will not use child labour to produce garments. In this situation, it's clear one of our vendors violated this agreement and a full investigation is under way.'

Professor Sheotaj Singh, co-founder of the DSV, or Dayanand Shilpa Vidyalaya, a Delhi-based rehabilitation centre and school for rescued child workers, said he believed that as long as cut-price embroidered goods were sold in stores across Britain, America, continental Europe and elsewhere in the West, there would be a problem with unscrupulous subcontractors using children.

'It is obvious what the attraction is here for Western conglomerates,' he told The Observer. 'The key thing India has to offer the global economy is some of the world's cheapest labour, and this is the saddest thing of all the horrors that arise from Delhi's 15,000 inadequately regulated garment factories, some of which are among the worst sweatshops ever to taint the human conscience.

'Consumers in the West should not only be demanding answers from retailers as to how goods are produced but looking deep within themselves at how they spend their money.'