China’s “Helping” Hand in Africa: Benevolent or in Bad Faith?

1

In late 2015, shunned in a tiny column of a newspaper’s front page was the headline: “Zimbabwe to make Chinese yuan legal tender.” Assuredly, little did anyone who even managed to read that title realise—or rather reflect on the significance of that in China’s growing sphere of influence in the days to dawn soon.

Zimbabwe suspended the use of its legal tender in 2009, given the struggle to cope with a 500- billion % hyperinflation rate, coupled with a severe recession. The country had to start using the US dollar and the South African Rand instead. However, during the dark days of Robert Mugabe’s notorious human rights record unveiling before the world, Western countries slowly started shunning their ties while China unflinchingly remained its only major and steady economic and ideological ally. In 2015, they proved the extent to which Mugabe’s administration was their “true and dear friend” by cancelling all their debt (approximately $40 million) and strategically negotiating the adoption of yuan instead. And the magnanimity didn’t end there at all; it was just gearing up.

“The thing that makes you happy about their (Chinese) aid is that it is not tied to any conditions. When they decide to give you (assistance), they just give you,”—Tanzanian President John Magufuli blithely remarked in November last year, just as China dramatically increased its funding in the country’s infrastructure projects. And what he had essentially applauded was China’s indifference to his most controversial policies that have infringed upon innumerable international human rights laws in the past couple of years, to an extent that social media trends embraced “#WhatWouldMagufuliDo” —after his ban on pregnant girls to attend school, public rallies and his brutal crackdown on homosexuals —instantly prompting the World Bank to put its $300 million loan on hold and some other governments to naturally follow suit.

Nonetheless, it is possible to peer through China’s lending practices abroad through a relatively neutral prism and dismiss it as naturally filling the American void by advancing its own interests in being a superpower. However, it is China’s modus operandi that bears a peculiarly pungent and problematic flavour.

The ultimate exhibit is the country’s Belt and Road Initiative (BRI)— the $8-trillion-flagship infrastructural project that is incorporating countries containing nearly two-thirds of the world’s population. Interestingly, the number of studies disproving or just doubting this to be the “global opportunity” or a “win-win”situation that the Chinese government advertises it to be are growing higher.

The Debtator

Findings from Afrobarometer’s 2014/2015 surveys in 36 African countries, which show that the public has a positive opinion of economic and assistance activities by China.

“John Adams infamously said that the best way to subjugate a country is either through the sword or debt. China has chosen the latter,” said Brahma Chellaney, an analyst affiliated with the Center for Policy Research (CPR), a New Delhi-based think tank.

Their premise is that— behind the facade of facilitating economic development in these countries— China is exercising the devious tactics of “debt-trap” diplomacy on the so-called beneficiaries by “increasing their dependence on China as a creditor and allowing them to make strategic concessions in Beijing’s favour”. Even Christine Lagarde, the Managing Director of International Monetary Fund (IMF), specifically warned the Belt and Road partners in April last year, against considering Chinese investment as “a free lunch”.

And speaking of strings attached, the cautionary tale of Sri Lanka is a noteworthy example in this regard, as the the country handed over control of its strategically well-located southern port of Hambantota to a Chinese company on a 99-year-lease to convert the $1 billion of loans that Sri Lanka owes China into equity. The same is expected to recur with the at-risk countries like Pakistan, Djibouti and Tanzania, despite what their governments might daringly declare.

But more direly alarming instances (that are less cited) in Asia include the landlocked country of Laos— in which, the railway funded and built by Chinese is reportedly worth half of the country’s GDP. Nevertheless, the more staggering situations are those of the Pacific economies of  Papua New Guinea and Tonga that are said to owe China around one-quarter of its total external debt and one-third of its annual GDP respectively.

And an alternative to this arrangement is also what’s galvanising the argument amongst African leaders for making yuan a reserve currency for the region, signifying not just the unprecedented level of trade with China, but in the rising consensus of it being a significantly global unit of foreign exchange.  “Most countries in the Macroeconomic and Financial Management Institute of Eastern and Southern Africa (MEFMI) region have loans or grants from China and it would only make economic sense to repay in renminbi (Chinese yuan),” said MEFMI spokesperson Gladys Siwela-Jadagu.

Spraying from the Spy Can

What is vaguely similar— even somewhat surreptitious about China’s techniques in increasing their influence, other than simply— to use the words of the government’s gadflies —dasabi (大撒币) or “throw money around”— China has made its all-time support for authoritarian regimes abruptly blatant. But monetary assistance is not the only concern. The technological support that is being extended by Chinese companies to augment the practices of authoritarian regimes or fester the flawed and dysfunctional democracies is what should make one more queasy.

According to the Human Rights Watch,  the Chinese telecom giant ZTE is actively providing the infrastructure required for the Ethiopian government to spy on members of the political opposition, curb dissent and and monitor its citizens’ communications. And as a Canadian Security Intelligence Service (CSIS) report points out, this behaviour is seen as symptomatic of China having “openly embarked upon a worldwide ideological war against the West to weaken and delegitimise liberal democracy.”

And even though several technologies exist that can be wielded widely to advance the interests of an authoritarian regime —like advanced biometrics, state-based cyber hacking, and information-distortion techniques, China has always kept Artificial Intelligence (AI) as the cornerstone of its tech ambitions, especially with the aim to be the world’s standalone AI leader by 2025. In fact, Ian Bremmer, President of the Eurasia Group, succinctly tweeted out: “China is constructing its own Marshall Plan to build surveillance states instead of democracies.”

The update that prompted Bremmer’s post, disconcertingly, occurred in April of last year, when a Guangzhou-based AI startup—CloudWalk Technology, reportedly inked a deal with the Zimbabwean government to provide a mass facial recognition program to ameliorate public security and surveillance. Introduced as a component of the Belt and Road umbrella, this aims to emulate parts of the surveillance infrastructure that have restricted (annihilated) citizens’ civil liberties in China, spookily akin to the ongoing events of the heavily-monitored northwestern province of Xinjiang where large numbers of the Uighur ethnic minorities have been indoctrinated even at the slightest suspicion of disloyalty or paucity of devotion towards the government.

As Kai-Fu Lee so precisely pointed out in his new book, AI Superpowers—“If AlphaGo was China’s Sputnik moment, the government’s AI plan was like President John F. Kennedy’s landmark speech calling for America to land a man on the moon.” And China seemingly strives to prove that by proliferating these technologies abroad, it can improve its own outcomes in this sphere.

Moreover, by strategically gaining access to a population with a different racial mix from China’s, Chinese companies will reportedly start recaliberating their data for darker skin metrics and be better able to keep racial biases out of its facial recognition systems— giving Chinese surveillance software the evidently desired edge in the race.

With Sierra Leone stepping up to refuse Chinese aid, along with countries, like Malaysia starting to become more vocally vile at the Asian hegemon— the rhetoric and revelations providing a different perspective wherein China is not be the one alone that ought to be punched at and accused for strategic opportunism have risen quite dramatically.

Thereby, the negative neon lights have shifted to even point out how the lack of economic reforms, the red-tapism or even just the restlessness of the debt-risk countries while dealing with the World Bank or Asian Development Bank by not meeting their standard requirements for projects — are all piling up strongly against these countries’ favour, and prove how far they are from seeming simply as victims of China’s savage diplomatic tactics.

Nonetheless, it is probably still early to predict how the staccato of scenarios may unfurl and in whose favour, given the perennial and vigorous volatility in the geopolitical atmosphere. However, that must not prevent anyone from expressing atleast some semblance of concern, especially if someone is vainly of the belief that a virtue like generosity exists, and without mentally adding: terms and conditions apply.

Saishreya Sriram is a Research Associate at One Future Collective.

Featured image: Brookings Institution

Mapping and negotiating power

Uncuff India Episode 10: Dimensions of conflict and peace: visioning a utopian world

Uncuff India Episode 9: Civic space and dissent: A pathway to social justice

An Introduction to The Women’s Sexual, Reproductive, and Menstrual Rights Bill, 2018

1

Parliamentarian Shashi Tharoor’s 2018 bill on the restoration of the sexual, reproductive and menstrual rights of women creates a space at the table for a conversation which has so far only been confined to the more liberal mindsets of the country. By putting forth a bill which crystallizes women’s agency and independence in a positive sense, the questions plaguing women’s emancipation shift from an abstract sort of in-the-air discussion about their theoretical rights, and instead focus on the realities of making these rights available to women across social and economic strata. The Women’s Sexual, Reproductive, and Menstrual Rights Bill, 2018, (‘Bill’) is by no means the one stop solution to tackling women’s rights issues – but it’s definitely a good place to initiate a conversation.

What does the Bill say?

In terms of sexual rights, the Bill grants women autonomy over their sexual rights and aims to ensure that consent is not presumed where it does not exist. The motive as Mr. Tharoor explains is to shift from a ‘no-means-no’ paradigm of consent to a much more explicit ‘yes-means-yes’ paradigm of consent, where consent is encouraged to be expressly articulated as opposed to being tacitly implied to. The Bill aims to accomplish this by criminalizing marital rape, as well as by prohibiting the use of unrelated facts such as a woman’s ethnicity, education, profession, clothing preference, social circle, personal opinion, past sexual conduct or any other related grounds in presuming her sexual consent.

The Bill mandates free access to sanitary pads in government schools and in public offices for all women. In doing so, it acknowledges that menstruation is an essential involuntary bodily function which cannot be stigmatized. It further grants a woman, irrespective of her marital status, the right to terminate a pregnancy except in cases of female foeticide or where the foetus is viable. Child survivors of rape have been given the absolute right to terminate pregnancy unless a risk to life is involved. In that regard, the Bill proposes amendments in two respects- one, by deleting Exception 2 to Section 375 of the Indian Penal Code, 1860, which refers to the legality of marital rape, and two, by providing for menstrual equity under The Medical Termination of Pregnancy Act, 1971.

Is the Bill truly groundbreaking?

Unfortunately not. Does that mean the Bill in itself is redundant? Not at all.

The biggest value addition of the Bill is in how it has created a conversation about the realities of transforming women’s rights into action. Consider the marital rape exception, which has for long been clamoured against to be new for most of the general public. And yet, the omission of an archaic provision through a Lok Sabha Bill does not imply that the Parliament is willing to legislate and remove the provision from the law. Certainly not, when vast majorities of rural voter bases do not consider marital rape, rape at all. There is considerable doubt as to how receptive Parliament as a whole might be, with a general election looming around the corner.

Similarly, the Bill provides for the availability of sanitary pads at government schools, and at premises of public authority free of cost. This is to be channeled from about 100 crores per annum out of the Consolidated Fund of India. The Bill also suggests amending the Right of Children to Free and Compulsory Education Act, 2009 and recognizing every public authority as defined under the Right to Information Act, 2005, in order to better align itself with its objectives. And yet the general lump sum gives rise to the regular tangents of corruption, red-tapism and a general apprehension that it is unlikely that the funds (in their entirety) will reach the persons so designed to reach.

In terms of menstrual sanitation specifically, are there other challenges the Bill has to tackle?

Menstrual hygiene is a tricky issue to tackle and that is notwithstanding the traditional stigmatization and oppressive practices that are already institutionalized within society. From an entirely personal viewpoint, it seems hasty and imprudent to tackle an aspect of menstrual hygiene without addressing the Gordian knot that is the menstrual hygiene quandary in India. Menstrual hygiene has faced more than its share of stigmatization – a proposal that rests on the full and free distribution of sanitary pads is not without its concerns.

Menstrual sanitation has been conceived of on the symbolic identity of the sanitary pad alone. And anyone who buys a six-month stock for regular use, can attest to what an expensive, uncomfortable and inconvenient affair it is. Sanitary pads (at least, the packaged, company processed ones most of us buy) are costly, difficult to dispose and are absolutely non-reusable. The Bill thus far fails to recognize that there are other sanitation options when it comes to menstruation — menstrual cups, cotton pads, even the trusty tampon must be given as choices of menstrual hygiene products, if the issue is to be appropriately addressed. Women in rural and urban areas alike cannot have true agency over their sexual rights if they do not have any access to choices, and the knowledge and freedom to exercise those choices. Furthermore, the bulk supply of sanitary napkins can lead to poorer quality products as a result of a quick-fix-resort to toxic chemicals and cheaper raw materials for a easily reproducible product. Plastic-heavy and chemically-laden sanitary napkins are a sanitation nightmare not only because of the health risk they cause, but also because they make safe disposal a lot more difficult. As a result, quality control then becomes an important aspect for the Bill to address. The Bill has to lay down a mechanism, especially in light of its free distribution of sanitary menstrual products scheme that there is greater information disclosure and ethical compliance by companies making these products.

Conclusion

The process of making space for women’s agency and autonomy is long and arduous. It is not to be easily tackled in the scope of a single Bill — to be fair, it cannot be. The idea is to work together and get this right the first time so that women despite their socioeconomic backgrounds have access to choice, sanitation and safety. And that is when we can hope to have the kind of autonomy the Bill purports to provide.

Priyanshi Vakharia is the Program Officer, Feminist Justice at One Future Collective.

Featured image: Time

Mapping and negotiating power

Uncuff India Episode 10: Dimensions of conflict and peace: visioning a utopian world

Uncuff India Episode 9: Civic space and dissent: A pathway to social justice

The Mala Araya Community’s Claim to Sabarimala

1

On the 28th of September, 2018, a five-judge bench of the Supreme Court declared in a landmark judgement, that women of all ages would be allowed into the Sabarimala Temple in Kerala’s Pathanamthitta district. It officially lifted the ban, that was instilled in 1955, against menstruating girls and women. As discussions escalated, with conversations surrounding the court’s decision to break religious tradition and how this was a win for women rights and empowerment, a parallel conversation arose about the original Adivasi heritage of the temple.

The temple, managed by the socio-religious trust Travancore Devaswom Board (TDB), is a shrine to Ayyappan, a deity regarded as a Naishtika Brahmachari—eternally celibate—in Hindu mythology. The TDB had prohibited the entry of women in the age group of 10–50 years to “protect Ayyappan’s vow of celibacy.” In the wake of the verdict, the Mala Araya, an Adivasi community listed as a Scheduled Tribe by the central government entered the conversation with an entirely new objective in mind — to reclaim what was once theirs.

The Mala Araya, claim that they used to practise religious duties in the temple. That is until they were forced to stop after the Thazhamon Madom, a Brahmin family, took over the priestly responsibilities of the temple in 1902. This was when the Brahminisation of the temple, and more importantly, the deity, began. The rituals and history of the temple were effectively erased, thus, ousting the Adivasi community from the temple that was once theirs.

The Mala Araya is one of the major tribes of Kerala. They are found in Meenachil and Changanasseri Taluks of the Kottayam district. Due to the educational work of the CMS missionaries, they are well educated, socially and economically more developed than any other tribal communities in Kerala. The name Mala Araya means King of the Hills.

According to Samuel Mateer in his book, Native Life of Travancore, which was published in 1883, he says that “Mala Arayans reside generally on the western slopes of the higher range of mountains or their spurs… Their villages consist of houses scattered all over the steep hill slides.”

In the Mala Araya community, women are given the same opportunities, respect and regard as men were. “A woman from the community could become the ruler. Similarly, a woman who is an ascetic can also rise up. None of that is forbidden in terms of faith.” says PK Sajeev in an interview with The Caravan. Women could enter the temple without regard to age, but only if they were going out of faith. While women would generally not go to the temple during the 7-day period when they would menstruate out of respect for the deity, although they were not banned from entering. Women of all ages, according to the faith of the Adivasi, are allowed to enter the temple. It considered, that they are there out of faith and because they were invited by Ayappan, the deity of the temple.

But why now? Why is this conversation resurfacing now? The claim by the Adivasi tribe over Sabarimala comes at a time when leading Adivasi and Dalit organisations have come together to reinstate the right of these communities to run more than 100 temples in the state. It is not just Sabarimala that is being fought for. The Avakasha Punasthapana Samithi or Committee for Reinstating the Rights is demanding the return of several temples to their original Dalit heritage. The Aikya Mala Araya Maha Sabha has already demanded that the government hand over Sabarimala to members of the tribe. It has also demanded ownership of three nearby temples – Karimala, Ponnambalamedu and the Nilakkal Mahadeva temple.

With the recent happenings in Kerala due to the entry of a woman inside the temple, the mass media was forced to highlight the history of the temple. However, this is long overdue, and it brings into question of whether or not the media, and the people, are deliberately trying to forget certain parts of history as to maintain the mainstream narrative. According to PK Sajeev, history is being deliberately neglected. Caste politics in India have evolved. Along with blatant casteism, and a rise of Brahminical mindsets, there is a new form that has become embroiled through the media, the government and the public. There is a redefining of history. Whether it be the declaration that a temple existed on the land of Babri Masjid or the brahminization of a traditionally tribal deity, narratives are being changed to exclude the minority. This trend can be seen in the case of Sabarimala and in the current Hinduistic ideology that is being propagated by the State machinery.

Samragni Dasgupta is the Outreach Officer – Bangalore at One Future Collective.

Featured image: socialnews.xyz

Mapping and negotiating power

Uncuff India Episode 10: Dimensions of conflict and peace: visioning a utopian world

Uncuff India Episode 9: Civic space and dissent: A pathway to social justice