Recent Farmers ’ Movement in Punjab : Organisation , Stages of Mobilisation and Achievements
( This article is the V th Chapter Summing up part of the big article by Dr . Sucha Singh Gill , Rtd . Professor of Economics , Punjabi University , Patiala , Punjab )
At the point of writing , the movement has completed one year if one counts the start of the movement from Punjab when the three Farm Ordinances were promulgated in June 2020 . It has completed nearly eight months when the farmers began their protest morcha on Delhi borders on 26 November 2020 . There is stalemate in dialogue on the immediate demands of the farmers related to withdrawal of the three new Farm Acts and providing MSP a legal status . Although there is talk of back-channel negotiations yet the formal talks have not been resumed . The final account of achievement can be postponed till the time when the movement is finally concluded . In the meantime some achievements can be listed which this movement has made during the various stages of its mobilisations . In the first place , the farmers ’ movement was able to reverse the trend of its fragmentation and marginalisation which started from 1992 in Punjab towards unification in 2020 . This was carried forward by building unity with the farmers of Haryana . The politicians in both Punjab and Haryana have been continuously creating a wedge between farmers of Punjab and Haryana on the issue of sharing river waters of the Punjab . This division was widened during the decade long disturbed conditions in Punjab in the 1980s . The present movement , by reversing this trend of widening differences , fast moved towards developing understanding and cooperation among the farmers of neighboring states . This development ensured two things : one , Punjab farmers were able to pass through Haryana and reach Delhi borders because of support of Haryana farmers ; and two , Punjab farmers are able to continue their dharna on the present two sites ,
January - 2022
Singhu and Tikri , for many months and may continue for longer time in spite of many intrigues and pressures from the government side due to elaborate support of Haryana people in general and farmers in particular . This unification process of farmers reached UP , Uttarakhand , Rajasthan , MP , Maharashtra and other states leading to formation of the Samyukta Kisan Morcha of more than 300 farmers ’ unions with 40 member representatives of Indian farmers . This movement , at an All India level and specifically in North-West India , was able to ensure a large participation of women in a sustained manner . In the North-West India the women earlier had never participated on such a scale in farmer mobilisations . They were supposed to remain in the villages as a support for looking after households , taking care of cattle and related activities , while men were away on demonstrations . The participation of women at dharna sites , far away from the four walls of the houses , has provided strength in more than one way . This has enriched the movement culturally by providing color to it and adding seriousness by making men more disciplined and for keeping control of their language and behavior at dharna sites . This has crossed gender barriers in cooking of meals for ongoing langars where men are seen cooking jointly with the women . This is accompanied by presence of a large number of young boys and girls in the movement . It has improved the image of Punjabi youth from being drug addicts towards those with inspiration and commitment towards wellbeing of society . These developments have added necessary enthusiasm , seriousness and stability to the movement . At the country level , the movement has built unity of farmers across regions , and between farmers of different religious beliefs and thoughts . The movement has been able to ensure some participation of agricultural labourers from Scheduled Castes . A slogan of ‘ unity of workers and farmers ’ is an indicator of the unifying nature of this movement . This has become counter to the slogan of the BJP to divide people on religious lines ( Hindu-Muslim divide ).
The dharna sites , involving communal gathering and living together of a large number of men , women and youth from different castes , religions and regions display equality among the dharnaites . They cook meals together , dine together and mix with each other without prejudice . It reminds us of Model Community organised by Guru Nanak in the early 16 th century at Kartarpur ( now in Pakistan ). The impact of equality in living at dharna sites between men and women , people of different religions and castes is likely to survive , albeit only partially , when people return their villages after the movement is over . This may be termed the civilizing social impact of the movement which will last longer . Different dharna sites are symbol of deepening democracy . Every day lectures are held from stages erected at central places where speakers from different walks of life and persuasions speak in support of the farmers ’ cause . This opens up the audience of different perspectives of the speakers on issues of the movement . Here one finds a mixture of mature ideas of seasoned leaders of farmers and enthusiasm of youth . This has enhanced the consciousness of participants and greater tolerance towards different perspectives and viewpoints .
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