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Unpacking the politics of hate

We live in a world ridden with so much confusion. Confusion of as to why there is so much hate? Why there is so much fear, division and fighting all around us?

As you browse through your daily newsfeeds, your social media timelines, forwarded messages on your WhatsApp, one theme is ubiquitous: hate.

Several dozen members of the National Radical Camp (ONR) demonstrate against immigration in Warsaw, Poland on November 24, 2018. The National Radical Camp is a far-right youth movement often associated with violent incidents during the Independence Day marches. Poland is the most ethnically homogeneous country in Europe and occurances of discrimination against foreign nationals and of xenophobia have seen a large increase since the rise to power of the conservative government in 2015. (Photo by Jaap Arriens/NurPhoto via Getty Images)

Where does hate come from and why it’s glaringly obvious these days?

Irrespective of school of thoughts you subscribe to or might be familiar with, hatred is surprisingly – unnatural. Hatred typically derives from ignorance – voluntary or involuntary.

Ignorance originates from lack of education leading to misinformed judgments creating unnecessary fear and this, (make no mistake) has real severe consequences – political, social, economic, and cultural – to our society at large.

Statesmen throughout the ages – from the time of the valiant Greeks to today’s Trump – have understood one thing perfectly well: fear works.

Trump supporters donning statement hoodies at a Trump campaign rally. [Image source: The Intercept]

A reputable American political strategist once spelled out the golden rule of thumb on how politicians can best capture votes: you either instil hope or fear in the hearts and minds of the people.

Fear and hope are two of the greatest if not, the greatest human emotions that can ultimately spur tangible changes. While humans are inherently anxious and cautious of their surroundings, thanks to the evolutionary trait that we have inherited from our predecessors, excessive and unhinged fear may contribute to a state of paranoia – deriving from perceived thoughts of threat, persecution or conspiracy – founded or unfounded.

Fear inevitably creates the perceived yet impactful notion of constant threats to security inevitably creating division – of us versus them. Fear spells doom and galvanises people to take action to do something about it – to protect what is sacred, what is valuable – to safeguard our identity – what makes us, us.

Using immigrants, religious minorities and foreign countries who were American traditional trade partners as scapegoats to the decline of American ‘greatness’, Trump’s act of political muscle flexing becomes greatly admired by the majority, many of whom have never even previously sworn allegiance to any particular political party. A strongman is someone that many culturally, socially and economically alienated Americans need. A “David” against the “Goliath” of establishments.

Unpacking the politics of hate, Farhah Aziz

On the other hand, hope may act as panacea to paranoia while having the same moving effect on people. Hope allows people to dream, to imagine a better future, to go on living and believing. Hope is a central theme of many religious and spiritual traditions, putting an emphasis on the need to believe on a higher power bigger than ourselves in order to achieve greatness and salvation.

Fear and hope are a perfect descriptive dichotomy of the way we view the world. Of good versus evil, truth versus falsehood, heaven versus hell and – us versus them.

Failed Policies

Fear is the most powerful and effective tool to distract the masses in a democracy from failed policies and bad governance of those elected to power. Fear taps into our most primal human instinct and trumps every other glaring pertinent policy issues urgently need to be addressed.

Desperate and self-serving politicians understand extremely well that in order to mask and brush socio economic issues under the carpet stemming from their own incompetency at fulfilling their pompous election manifestos, fear is the most potent mantra – propping up fear and destroying hope of unity and harmony between individuals and communities.

French president, Emmanuel Macron brandished as a dictator by protesters at a Yellow Vest rally. [Image source: Deutsche Welle]

Historically, fear has given a free pass for the powerful to pick on others, to find the bogeyman. Hitler’s Nazi Germany and fascist European powers picked on the Jews and Semites, culminating in the Holocaust, the worst humanitarian catastrophe of recent time. Today, news headlines feature anti-Islam or Islamophobic sentiments heavily, offering sleazy politicians a chance to hijack the political discourse by turning on the ‘enemy’, the Muslims. Muslims are perceived as a collective invasive force bend on eradicating the West from their values and their livelihoods. Islam is labelled a political ideology to be fought and ‘liberated’ instead of respected like other religious traditions.

‘Othering’ trope

This ‘othering’ trope is not new. It has worked wonderfully well by European colonising empires, legitimising their imperial ventures and routine ethnic cleansing exercises. Think of the unforgettable genocide of millions of Native Americans at the hands of European settlers and terrorists via the spreading of fatal foreign diseases, exploitation of internal tribal conflicts and all-out wars prior to the birth of modern United States of America. Or the Srebrenica massacre and the Rwandan genocide in the ‘90s.

A woman prays at a graveyard, ahead of a mass funeral in Potocari near Srebrenica, Bosnia and Herzegovina July 11, 2020. Bosnia marks the 25th anniversary of the massacre of more than 8,000 Bosnian Muslim men and boys, with many relatives unable to attend due to the coronavirus disease (COVID-19) outbreak. REUTERS/Dado Ruvic

Pro-independence and nationalist movements in the late 19th century and throughout 20th century have also utilised and benefitted from the othering trope. By creating a superfluous perception of differences as being a stumbling block to colonial emancipation, nationalist movements have managed to galvanise people under the banner of patriotism and usher in a new era of independence and self-government.

By viewing others as negatively different than us, we have allowed for the cultivation of tribalism, dehumanising others, viewing them as less than equal from us, free to be discriminated and vilified.

Fear sells

Fear emboldens the rhetoric of demagogues and populist leaders giving birth to vicious cycles of ignorance, fear, division that are unsustainably dangerous and ominous in the long run.

The liberal left laugh at jokes and funny content that can be derived from a political clown such as Donald Trump. But, his rise to power and unyielding popularity among some of his religiously staunch supporters are worth closely examined.

By weaponising the rhetoric of fear and threat of decline, claiming the United States to be “a third world country”, taking an anti-establishment stance by maiming previous administrations’ failure to address structural changes, his populist promises resonated with the largely white working class Americans.

President Donald Trump at a rally at the El Paso County Coliseum in El Paso, Texas, on Feb. 11, 2019.Joe Raedle / Getty Images file

Using immigrants, religious minorities and foreign countries who were American traditional trade partners as scapegoats to the decline of American ‘greatness’, Trump’s act of political muscle flexing becomes greatly admired by the majority, many of whom have never even previously sworn allegiance to any particular political party. A strongman is someone that many culturally, socially and economically alienated Americans need. A “David” against the “Goliath” of establishments.

Demagogues such as Trump have deliberately made themselves oblivious to facts and figures from top scientists and academic experts. In a post-truth world, anything goes. The truth is due to an unprecedented rise of technological advancement, many traditional jobs such as manufacturing in Michigan or coal mining in West Virginia are losing to cheaper labours from countries with competitive advantage in labour surplus such as China and India. Sure, one can argue that imposing punitive policies such as slapping higher tariffs on imported products can help salvage the ailing American economy but economists have conceded that such tariffs do not have any tangible impacts on Chinese consumers but in fact only end up hurting American consumers.

Miners on the midnight shift at a staging area in the Maple Eagle No. 1 Mine in Powellton, West Virginia. The mine is owned and run by ERP Compliant Fuels.Credit…Declan Walsh/The New York Times

The last American presidential election has shown that there is one thing Americans of all party allegiance can agree on: wealth inequality is on the rise. That narrative has certainly catapulted the rise of Bernie Sanders from the far-left and Trump from the far-right of the political spectrum.

The widening wealth inequality which is fuelled by rapid expansion of technology reveals the failure of policymakers to reform the education and the economic system which have left many blue collar American workers at a disadvantage economically. The same trend can be observed in many other economies around the world – transitioning from manufacturing to an increasingly service-based economy.

However, Trump’s election victory emboldens the narrative of intolerance, hate and division promoted by alt-right, neo Nazis, white supremacist groups not just in the land of the free but many other ticking bomb spots throughout the Western world. These groups which were formerly considered fringe due to their parochial views today take centre stage by participating actively in national elections increasingly capturing moderate votes sold on the idea of hate and the need to safeguard sacred democratic Western “white” values from foreign invaders.

Demonstrators in Charlottesville, Virginia waving the conspicuous Confederate flag which has been largely associated with white supremacist and white nationalist movements. [Image source: Associated Press]

Armed with conspiracy theorists and social media troll soldiers to dismiss facts laid out by mainstream media companies, these neo-fascists groups have allowed for the cultivation of toxic nationalism branding any honest criticism of their movements as an existential threat that requires complete dismissal of logic and common sense. The popularity of online conspiracy theory movement such as QAnon proves this point.

What’s next?

Today, the battleground is no longer about the forces of conservatism against those of liberalism. The vicious cycle of fear, ignorance, hate and division has to be broken through active collective concerted effort to foster trust, education, hope and unity. Hate is not sustainable. Neither it is for the wellbeing of the planet nor is it for human lives.

Every single one of us is responsible for the dilapidated state of our politics today. Use your voice to speak truth against falsehood, promote trust against fear, encourage education instead of ignorance, generate hope against hate and bring people together instead of pushing them away.

Attendees hold signs referencing the letter “Q” before the start of a rally with U.S. President Donald Trump in Lewis Center, Ohio, U.S., on Saturday, Aug. 4, 2018. Trump warmed up for a Saturday night rally in Ohio by defending his aggressive trade stance against China, saying “tariffs are working far better than anyone ever anticipated” and would make the U.S. “much richer than it is today.” Photographer: Maddie McGarvey/Bloomberg
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Film Reviews

Thappad (2020) is a deserving slap to our society

Cast: Taapsee Pannu, Pavail Gulati, Maya Sarao, Dia Mirza, Kumud Mishra, Ratna Pathak Shah

Directors: Anubhav Sinha

Duration: 2h 22m

Maturity Rating: 18+

Genre: Drama

I came across Thappad the other day as I tried to wash my brain from the unimaginable toxin that was Sadak 2 (I swear to God, just wanna know how bad could it be urghh. Still trying to heal from the mindboggling trash that it was).

Having watched Article 15 – my first Anubhav Sinha’s film – which I decided to be one of the best cinematic social commentaries of contemporary Indian society to date, I was naturally drawn to Thappad. Thappad (translated as slap in Hindi) tells the story of Amrita (Taapsee Pannu), a seemingly ordinary middle class Indian housewife living in one of Delhi’s booming fancy suburbs. Amrita or her pet name Amu, is married to Vikram (Pavail Gulati), a neurotic type A, go-getter executive who vies for a top position in his company’s London branch. However, enraged after receiving a startling news one night, Vikram ends up slapping Amu – for the first time. The one incident provokes Amu to question everything – her value and happiness – within her relationship.

Taapsee Pannu plays the role of Amrita or Amu in Thappad. [Image source: IMDb]

Admittedly, the film does drag with its 2 hours and 22 minutes worth of storytelling. But in the film’s defense, the sluggish plot building process is one of the creative means that Sinha employed to allow the audience to build a relationship with the main protagonist, Amu. Her day-to-day routine is shown to display that she is just like any ordinary Indian woman – happily making her signature tea for her husband, checking her mother-in-law’s blood pressure, teaching neighbour’s next door daughter classical Indian dance, burning her hand while learning how to cook her husband’s favourite food. Her life seems so ordinary, so relatable, she is almost the perfect daughter-in-law.

Amu learning how to cook her husband’s favourite food from her mother-in-law. [Image source: Times of India]

But the slap incident opens up a Pandora box, compelling Amu to question: her standing in the marriage; the family and society’s view of a woman receiving physical violence at the hand of her husband; men’s view of women’s rights in a marriage and her own upbringing.

Sinha has crafted each character in the film with scrupulous details – replete with nuances – stripping our society’s hypocrisy and regressive mindset on the subject of physical violence towards women through each character. Take Amu’s parents opposing reactions to Amu getting slapped and her subsequent reaction for example. While Sinha has created the character of Amu’s father to be an unconventional, always stand-up-for his daughter type father who lovingly calls his wife Sandhya-ji (Sandhya ma’am) and who has definitely won our hearts early on, Sinha managed to also flip our notion of someone by flipping the narrative through the character where the father is also shown to have contributed to the conditioning within his own household, without him realising it. It begs a deeper question about our oblivion to our privileges in a relationship and whether they are derived from our partner’s silent suffering.

Amu spends time with her father. [Image source: Bollywood Hungama]

Sinha’s careful treatment of each character intends to provoke at best our idea of misogyny whether in our society or our home. Take for instance the gender conditioning trope that is heavily injected throughout the film which is demonstrated unapologetically by women – the mothers – in Amu’s life – who stay silent and ask her to simply ‘move on’ after the incident, repeating the typical Asian women’s mantra of happiness: women’s happiness is the happiness of their husband and children, revealing a glaring fact that in many conservative societies, women – as opposed to men – play a pivotal role in perpetuating the deeply-entrenched misogynistic psyche.

Sinha as a writer also made sure that each line within each plot corresponds and tie cohesively to the film’s main premise. Each character serves an empowering message of their own and allows the audience to empathise with the dynamics of each character. From the maid, Sunita’s easygoing character who often casually complains of getting hit by her husband to Amu – her employer- and thinks that, that is okay – to Netra, a successful lawyer cum activist turned Amu’s legal counsel who is stuck in an unhappy marriage and seeks happiness by reliving her past life on random nights ‘stuck moments’ with a companion, Sinha attempted to highlight the plight of Indian women in all shades irrespective of their socio economic status.

Sinha’s application of contrast throughout the film is also worthy of mention. Take for instance the opening scene showcasing five women leading different lives vis-à-vis men in their relationship. The closing scene again showcases the five women and how their lives have transformed from the ‘only one slap’ incident. Or when Amu was initially shown to be hard at work managing her household in the house she lives with Vikram and her mother-in-law but was shown to be enjoying the pleasure of rest and being served by her mother – and father – in her parents’ home.

The lines are powerfully gripping and Taapsee is a powerhouse for this type of subtly bold character treatment. Pavail also shines in his character as Vikram.

The film provokes our conscience subtly sufficiently stimulating us to start conversations about misogyny. I mean Amu is not a wife who is physically or mentally abused every day by Vikram who despite his misogynistic misgivings: referring to his forced acceptance of marrying Amu despite her poor cooking skills and sneering at women drivers and calling them slow – is not your stereotypical wife abuser. Vikram is simply a man who loves his wife and is extremely stubborn at letting go of his ego. You’ve seen this man around – and probably is living with one.

Amu and Vikram at a prayer ceremony. [Image source: Cafe Dissensus Everyday]

At the same time, Amu is not your classic feminist who has some I-want-to-liberate-all-women agenda as a response to what happened to her. She does not care about all that. In fact, when pushed by her Netra, her lawyer to claim her financial part of the bargain by pursuing an alimony, Amu refused, plainly saying that it is unfair as she never wanted those in the first place. She never wanted to claim compensation for simply playing her part – being a loving wife. Being a loving wife while your husband seeks a living is a fair equation and has no price. What’s not fair is for her to deserve a slap despite her outpouring love and sacrifice.  

A still image from the film Thappad. [Image source: New Indian Express]

Just like Article 15 and Mulk, two of Sinha’s latest films, Thappad invites the audience to reflect and ask ourselves burgeoning thought-provoking questions: Are we inherently misogynistic? And if we are not, do we in any way contribute to the exacerbation of the regressive mindset by our actions – or/and by our silence? Where do we draw the line between what is physically and emotionally acceptable within a marriage or relationship?

Well, the film is far from being a clarion call for Indians to unite for feminist cause. Nevertheless, Sinha’s intention to force his audience to feel responsible – to empathise with Amu – to feel slapped – with how women are viewed and treated in the Indian society is perhaps not merely wishful thinking. This film undoubtedly serves as a cinematic stimulus for a wider collective education in a conservative society such as India about what a woman must do to earn her respect and ultimately question how much is too much.

Just a little fact check: India is perhaps the world’s most dangerous place for women. According to statistics, 90 women are raped in India every day. That’s almost 4 women raped every hour. With respect to domestic abuse, 1 in 3 Indian women face some form of domestic abuse throughout her lifetime. With the continuing lockdown in large parts of India due to Covid-19, activists fear that more women are suffering in silence today.  

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