At least they continue to have a sense of humour about xenophobia
May 20th, 2008
This post is no way condoning any acts of violence against any community anywhere in the world. However, I do wish to point out that the imagination of violence by some political parties is different when the causality is driven by Xenophobia.
Of course in every case of xenophobic violence and social chauvinism, there is a claim of one (often minority) group or community “harming” or “imposing itself” on another (often majority) group, and this is supposed to justify the violence by the majority group. This violence is very real, and translates into both violent physical acts and constant psychological acts like threats and pressure tactics.
Xenophobia is a recurring theme in the politics of Mumbai, and perhaps in Maharashtra since the early 1960s when the Shiv Sena launched its campaign against the “South Indians” in Mumbai, acting on the imagination that they were cornering all the jobs in the city. As I already said, the strategy was physical violence. However, there has been a constant tactic of ridiculing the “outsider” that is consistent in this violence. For instance, Bal Thackeray ran several cartoons ridiculing the South Indians. I have been unable to explain or understand the relationship of this “humour” within this story.
As I write this, there is a huge ongoing violence against immigrants in Johannesburg and other cities in South Africa. The story of post-industrial xenophobia is nearly identical everywhere: the “locals” claim that the “outsiders” are cornering all the economic opportunities for themselves. In South Africa, as in everywhere else, legal residents who migrated decades ago and have been running businesses for as long, have been attacked by their neighbours. As riots tend to behave, the line between xenophobia and outright looting of everything in sight is fuzzy. And of course all these things occur in Mumbai as well. However, there is still this inexplicable sense of humour that creeps in. The belief that ridiculing the “outsider”, humiliating him (for the most part, migrants to Mumbai are men) is critical to the offensive is a phenomenon that I haven’t been able to comprehend completely.
This is in no way a new thesis, but I think it still hasn’t been completely explained, and it is interesting to see yet another manifestation of the phenomenon. The one explanation that has been offered is the appeasement of the masses agrument. The Shiv Sena has always had the lumpen masses as its support base, and have been largely successful due to the larger than life figure of its leader, Bal Thackeray. The humour - often “vulgar” is an important part of his speeches, and perhaps offers instant pleasure to his audience.
Raj Thackeray, under the banner of his MNS, is continuing on the footsteps of his uncle Bal Thackeray. Consider this story in the news today (from the DNA):
MNS plans `Hatt Puja’ to counter Bihar’s Chhath Puja
Tuesday, May 20, 2008 19:55 IST
MUMBAI: Continuing its campaign against north Indian migrants in the state, the Maharashtra Navnirman Sena (MNS) said it will start a 364-day ‘Hatt Puja’ campaign June 14 to counter the ‘Chhath Puja’ celebrated widely by Biharis.
This campaign (to remove migrants), which is to begin on the birthday of MNS chief Raj Thackeray, is to “oppose” Bihar’s one-day ‘Chhath Puja’ festival, the party said.
Haji Arafat Sheikh, party vice president, said: “They can perform Chhath Puja for one day and the remaining days we will conduct Hatt Puja. Through this campaign we will get justice for Maharashtra.”
The Chhath Puja (छठ्) is celebrated publicly all over North India, and due to the increased number of migrants from North India in Mumbai, is now big in Mumbai as well. Like all public festivals in India tend to be, it is loud, bawdy, generates a lot of filth, and the occasional act of violence. However, it is also a great organizing and unifying factor for people from different castes when seen in its political/social implications - the North Indian society, especially in Bihar is very fragmented along caste lines, and one of my theses is that migration, combined with isolation within another context allows people to reconstruct their political/social identities along lines that counter the present threat rather than continue with previous caste segregation.
Now to talk about the sense of humour of the MNS: in Marathi (the official language of Maharashtra) but also in Hindi (the National language, also the language spoken in North India), Hattna means to move, often used in the imperative, Hatt, (हट्) meaning move away, or more appropriately, get out. Thus, Hatt is what you would say to a dog or a beggar on the street. Hatt Puja therefore translates into the absurd “Get Out Prayer” or - to make more sense, implies that both the festival and the celebrators are unwanted in Mumbai. This humour contained within this play on the name of the Chhath Puja is something that continues to be unique to the politics of the Shiv Sena and its derivatives.

