Baba
Tobacco Industry and Child Labor: PROUT solution
Namaskar,
Here is a case study about exploitative business practices of the Tobacco industry. Below is an excerpt from an investigative article on the malpractices adopted by tobacco manufacturers to maximize their profits by exploiting the poor. Cigarettes sold in developed countries contain tobacco leaves produced on farms in impoverished countries by children of tenant farmers working on these tobacco fields. This is an example of how the vices of a few rich people are costing many children their childhood and education. Children in poor developing nations such as the ones listed below are forced to stay out of school and work in tobacco farms under hard conditions to produce leaves for cigarettes sold in the so-called first-world nations like US, UK, and other European countries. These children are from impoverished families trapped in generational poverty and have no choice but to work shoulder to shoulder with adults in their family to supplement family income to fulfill their families' basic needs. In the end, the tobacco industry profits from this hard labor and does not adequately compensate these toiling farmers and their children on tobacco farms. Tobacco firms make empty promises of preventing children from working on these farms which they never live up to. This is the dire situation today in an industry which produces Cigarettes, a product which is not only non-essential and totally unnecessary for leading a good life, but also harmful to those who use them. Overall this is a situation in which everyone else, but the capitalists are losing something. The biggest loss to the society is the loss of its children's hope for a bright future. (see ref A)
Here is a case study about exploitative business practices of the Tobacco industry. Below is an excerpt from an investigative article on the malpractices adopted by tobacco manufacturers to maximize their profits by exploiting the poor. Cigarettes sold in developed countries contain tobacco leaves produced on farms in impoverished countries by children of tenant farmers working on these tobacco fields. This is an example of how the vices of a few rich people are costing many children their childhood and education. Children in poor developing nations such as the ones listed below are forced to stay out of school and work in tobacco farms under hard conditions to produce leaves for cigarettes sold in the so-called first-world nations like US, UK, and other European countries. These children are from impoverished families trapped in generational poverty and have no choice but to work shoulder to shoulder with adults in their family to supplement family income to fulfill their families' basic needs. In the end, the tobacco industry profits from this hard labor and does not adequately compensate these toiling farmers and their children on tobacco farms. Tobacco firms make empty promises of preventing children from working on these farms which they never live up to. This is the dire situation today in an industry which produces Cigarettes, a product which is not only non-essential and totally unnecessary for leading a good life, but also harmful to those who use them. Overall this is a situation in which everyone else, but the capitalists are losing something. The biggest loss to the society is the loss of its children's hope for a bright future. (see ref A)
Analysis of
the situation by PROUT philosophy - 1
On the face of it, this is a case of economic exploitation. The root of the problem, however, lies deep in the psychic diseases of the human mind such as greed of the exploiters, fear and ignorance of the exploited and lack of morality in the so-called developed nations, where both tobacco consumption and finding means of livelihood by selling tobacco are not looked upon as disgusting vices and shunned. This is a multi-faceted problem and solutions lie in Ananda Marga's spiritual, social and economic philosophies.
From an economic point of view, awakening the masses to PROUT, educating them and implementing PROUT in every socio-economic unit is the only solution to rampant economic exploitation by capitalists.
Ananda Marga Philosophy says, "PROUT always stands for the cause of exploited people, irrespective of race, nation, religion etc., and always opposes all types of exploitation. But as poverty is the main problem in the world today, PROUT gives top priority to opposing economic exploitation, as this affects the livelihood and existence of the people. To solve this problem and other pressing socio-economic problems, popular movements based on anti-exploitation and universal sentiments should be launched throughout the world. Such movements should oppose all forms of economic, psychic, cultural and psycho-economic exploitation. In addition, they should undertake appropriate practical programs to enhance the all-round welfare of the people." (1)
On the face of it, this is a case of economic exploitation. The root of the problem, however, lies deep in the psychic diseases of the human mind such as greed of the exploiters, fear and ignorance of the exploited and lack of morality in the so-called developed nations, where both tobacco consumption and finding means of livelihood by selling tobacco are not looked upon as disgusting vices and shunned. This is a multi-faceted problem and solutions lie in Ananda Marga's spiritual, social and economic philosophies.
From an economic point of view, awakening the masses to PROUT, educating them and implementing PROUT in every socio-economic unit is the only solution to rampant economic exploitation by capitalists.
Ananda Marga Philosophy says, "PROUT always stands for the cause of exploited people, irrespective of race, nation, religion etc., and always opposes all types of exploitation. But as poverty is the main problem in the world today, PROUT gives top priority to opposing economic exploitation, as this affects the livelihood and existence of the people. To solve this problem and other pressing socio-economic problems, popular movements based on anti-exploitation and universal sentiments should be launched throughout the world. Such movements should oppose all forms of economic, psychic, cultural and psycho-economic exploitation. In addition, they should undertake appropriate practical programs to enhance the all-round welfare of the people." (1)
With the above teaching, Baba emphasizes an urgent need for socio-economic movements against exploitation. These revolutions need to focus on ensuring everyone in a socio-economic unit has access to the basic necessities of life, food, clothing, housing, healthcare, and education. None of these necessities should be handed over to the people as dole-outs but need to be a result of increased purchasing capacity guaranteed by employment to 100% of the population in any socio-economic unit. Now, the problem we see here in the case study is, despite being employed on tobacco farms, these poor farmers have no guarantee of a sustained income to provide for themselves and their families because greedy capitalists and big tobacco firms, who benefit from this cheap human labor are diverting the profits gained from growing tobacco leaves on these farms to other socio-economic units for their own benefits. One important PROUTistic guideline Baba gives in this respect is below. (see Baba's quote, ref B)
PROUT propounds an economic model that functions through maximum utilization of local resources and labor for the benefit of the local socio-economic unit. This is a structure in which small-scale industries and cooperatives are encouraged where the laborers have a direct stake in the profit earned in this process. There is no question of the results of the labor of one socio-economic unit leaving that unit and benefiting individuals elsewhere. A PROUTistic economy is a decentralized economic model. In this model, every socio-economic unit has economic democracy in which all materials are produced in that particular unit is for consumption to satisfy the basic needs of the people first rather than for maximizing profits. This model ensures each and every socio-economic unit functions in a sustainable and self-sufficient manner. However, in the current capitalistic economy, we see just the opposite happening and as consequence families are stuck in generational poverty, ultimately making their children victims in this process. So, what is the solution?
Solution
As long as multinational corporations are involved, the situation cannot be solved. Because these multinational corporations will never give fair value due to their greed for maximum exploitation.
As long as multinational corporations are involved, the situation cannot be solved. Because these multinational corporations will never give fair value due to their greed for maximum exploitation.
In this case, the raw material is
the tobacco plant.
- The cigarette factory should also be established in the very same socio-economic units where the tobacco plant is grown. And all the labor working in this industry must be local to that socio-economic unit or samaj.
- To establish these new industries, local people should be given government loans, and in that way they can form cooperatives.
- Those who are in some or other way involved in this process-- from cultivation to final product-- only they will be allowed to join as shareholders in running the entire project. Outsiders and non-involved people will not be permitted to join the cooperative. That is, middlemen will not be allowed.
- From beginning to end, the entire process will be controlled by local people. From cultivation of the crop to the final product, all will be managed and controlled by local people.
- The import of finished tobacco products should be banned. Surplus finished goodes should be exported.
- Gradually, those who are
addicted to tobacco products should be convinced to give
up their bad habits. And slowly, this tobacco industry
should be converted to another industry which is based on
any other sort of local resources which are available.
With this approach, in the absence of multinational corporations or capitalist middlemen, there will not be any exploitation. This is the permanent solution.
In Him,
Prakasha
In-depth
Study
How to end
this exploitation - 1
Ananda Marga Philosophy says, "Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis, whether in the physical, metaphysical or spiritual sphere, by adhering to the principles of Yama and Niyama, are sadvipras... Now the duty of the sadvipra is to see that the dominating class does not take recourse to exploitation." (3)
Sadvipras, essentially, are spiritually awakened, and intellectually sound revolutionaries, strongly established in Yama and Niyama, who by the dint of their intellect guided by their spiritual strength can bring changes in the society in all three spheres of existence, physical, psychic and spiritual. Sadvipras are the harbingers of change and have a huge responsibility of ensuring no one particular group is exploited.
Ananda Marga Philosophy says, "Sadvipras are not inactive witnesses. They are active participants to see that no person or class exploits the rest. For this, they may have to resort even to physical violence, because the sadvipras will have to strike at the source of the power [of the class] which is tending to become the exploiter. In case the kśatriya class are becoming exploiters, the sadvipras may have to resort to physical force, and in an age where the intellectual or vipra class are dominating, they will have to bring about a revolution in the intellectual field. In case the vaeshyas are dominating, the sadvipras may have to contest and win elections, because the vaeshya class rules by democracy, and the democratic set-up enables them to accumulate undue gains." (4)
Ananda Marga Philosophy says, "Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis, whether in the physical, metaphysical or spiritual sphere, by adhering to the principles of Yama and Niyama, are sadvipras... Now the duty of the sadvipra is to see that the dominating class does not take recourse to exploitation." (3)
Sadvipras, essentially, are spiritually awakened, and intellectually sound revolutionaries, strongly established in Yama and Niyama, who by the dint of their intellect guided by their spiritual strength can bring changes in the society in all three spheres of existence, physical, psychic and spiritual. Sadvipras are the harbingers of change and have a huge responsibility of ensuring no one particular group is exploited.
Ananda Marga Philosophy says, "Sadvipras are not inactive witnesses. They are active participants to see that no person or class exploits the rest. For this, they may have to resort even to physical violence, because the sadvipras will have to strike at the source of the power [of the class] which is tending to become the exploiter. In case the kśatriya class are becoming exploiters, the sadvipras may have to resort to physical force, and in an age where the intellectual or vipra class are dominating, they will have to bring about a revolution in the intellectual field. In case the vaeshyas are dominating, the sadvipras may have to contest and win elections, because the vaeshya class rules by democracy, and the democratic set-up enables them to accumulate undue gains." (4)
How to end this exploitation - 2
Ananda Margiis around the world
will have to endeavor to become sadvipras themselves.
Sadvipras will then have to work towards the spiritual and
intellectual awakening of the masses by propagating tenets
of Dharma, Yama, and Niyama. Any revolution that happens in
the society motivated by an external physical or psychic
coercion, without being inspired by an internal intellectual
understanding of problems of the day, will either die soon
or get misguided when the external coercion wanes away.
Hence, it is imperative that the socio-economic movements
and revolutions be guided by internal inspiration one gains
by the strength of spirituality and intellect guided by the
Supreme Consciousness. To this end, it becomes the bounden
duty of sadvipras to intellectually and spiritually inspire
the masses to strengthen the resolve of the society from
within to fight the exploiters. Sadvipras in the society
should propagate Ananda Marga philosophy to help the masses
identify all forms of exploitation like capitalism,
religious dogma etc. and fight against them fearlessly. They
need to introduce the masses to refined ideas like the
purity of occupation or Samyak Ájiiva, being an essential
factor on the path of salvation. By this, one understands
the need to have an honorable profession. In a society built
on a foundation of these refined subtle tenets of Ananda
Marga Philosophy, there is no scope for one to adopt selling
tobacco as one's profession, let alone use it as a means to
exploit the weaker sections of the society to amass wealth.
A well-knit society based on the ideals of cosmic
brotherhood is the need of the hour. All socio-economic
movements and sadvipras spearheading these movements should
endeavor to create such a social structure for universal
welfare.
Ananda Marga ideology says, "Then the fourth one is Samyak Ájiiva, proper physical and psychic occupation. One may earn money by stealing but it is not called a proper occupation. One may earn money by gambling but it is also not a proper occupation. One’s occupation should be pure. It must not go against the interest of the collective body." (5)
Ananda Marga ideology says, "Then the fourth one is Samyak Ájiiva, proper physical and psychic occupation. One may earn money by stealing but it is not called a proper occupation. One may earn money by gambling but it is also not a proper occupation. One’s occupation should be pure. It must not go against the interest of the collective body." (5)
Reference A.
"The Guardian’s investigation
found:
- In Malawi: Children being taken out of school to weed the tobacco fields and harvest the leaves by parents who live in dire poverty. Some families in straw huts are paid nothing for 10 months until the tobacco crop is sold after the harvest. They live on a pail of maize a week provided by their landlords and must raise money to mill it by extra piecework in the fields, often also done by the children.
- In Mexico: The Guardian saw children working in seven of 10 plantations visited in March in the Nayarit region, despite progress being made by industry and government to tackle the problem and keep children in school.
- In Indonesia: The Guardian visited tobacco farming communities in Lombok and talked to child workers, including a 14-year-old who told of chest health problems her family linked to working in the fields.
The US
Department of Labor lists 16 countries where children
are suspected to work in tobacco. Human rights
organizations including Human
Rights Watch have documented child labor in the
tobacco fields in Bangladesh, Kazakhstan, Indonesia,
Brazil and most recently Zimbabwe.
Each
kilo of tobacco is estimated to provide enough for 1,200
cigarettes;
tenant farmers in Kasungu last year earned 200 kawacha
(30 cents or 23p) per kilo when the crop was sold."
Reference B.Ananda Marga Philosophy says, "Capitalists, in either their singular or collective forms, are the most pernicious economic exploiters today. All over the world they are continually exploiting local economies and draining their wealth. In nearly all cases the profits they accrue are spent outside the local area and remitted to outside stockholders and parent companies. An essential measure to control this economic exploitation is that the speculative markets in all countries of the world should be closed down immediately.... labour-intensive industries based on the collective minimum requirements of life should be started immediately or made more productive where they already exist. These industries should be based on the consumption motive. They should also provide a rational profit in order to guarantee adequate purchasing capacity to those employed in them and to ensure their continued existence and growth." (2)
References.
1. A Few Problems Solved, Part 9, Socio-Economic Movements
2. A Few Problems Solved, Part 9, Socio-Economic Movements
3. Idea and Ideology, The Place of Sadvipras in the Samája Cakra
4. Idea and Ideology, The Place of Sadvipras in the Samája Cakra
5. Subháśita Saḿgraha Part 19, The Path of Salvation
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