The plight of migrant workers from Uttar Pradesh and Bihar in Punjab has taken a distressing turn. Three years ago, an unfortunate incident saw Charanjit Singh Channi, the then Chief Minister of Punjab and a Congress leader, referring to these migrants disparagingly as “Bhaiya,” a term that was perceived as derogatory. Although Channi later apologized amidst significant backlash, this incident has not remained isolated. Instead, it seems to have set a precedent, as disdain towards these workers has been on the rise.

In August of this year, the situation escalated when several migrant workers were forcibly driven out of a village in Mohali by local residents. This was not an isolated incident, as reports have emerged from various villages enacting as many as 11 specific ‘restrictions’ against migrant laborers. These measures are deeply troubling and reflect a growing trend of exclusion and discrimination.

One particularly stark example is the village of Jandpur in the Kharar sub-district of Sahibzada Ajit Singh Nagar, commonly known as Mohali. According to a detailed report by Aaj Tak, migrant laborers face severe restrictions here, including being barred from renting houses within the village. The restrictions are numerous and specific: a curfew banning movement after 9 PM, prohibitions against smoking or chewing tobacco, among others, have been implemented and communicated through multiple display boards across the village, as noted by OpIndia.

These restrictions extend to even the personal aspects such as the clothes migrant workers can wear. Local residents justify these measures by claiming that the influx of these 'outsiders' has led to an increase in violence, thefts, robberies, and harassment of women. However, these allegations stand in sharp contrast to the experiences shared by the migrants themselves. Many migrant workers report that despite their hard work and contributions to the local economy, they face constant disrespect and are made to feel unwelcome. The cumulative effect of these restrictions and the hostile environment has led many to no longer desire to remain in the area.

The unsettling trend of expelling migrant workers from Uttar Pradesh and Bihar in Punjab, notably beginning from the village of Mundo Sangtian as of August this year, underscores a growing issue of regional discrimination. The severity of the situation escalated to such an extent that all migrants were not only driven out of this particular village but were also terminated from their jobs. This drastic action prompted a legal challenge when Vaibhav Vats stepped forward to file a plea in the Punjab and Haryana High Court against what he termed the illegal expulsion of these migrant workers by the locals.

Further complicating the socio-cultural landscape in the region, as detailed by an Aaj Tak report, is the village of Jandpur. This village appears to be at a crossroads of global aspiration and local religious fervor. The area is dotted with signboards advertising visas to countries like Canada, the USA, and Poland. Additionally, the village prominently features boards that praise and thank ‘Prophet’ Bajinder Singh from the Church of Glory and Wisdom. Banners making bold claims that visas will be issued immediately upon receiving blessings from this religious figure were also observed, indicating a deep intertwining of religious activities with the aspirations of international migration.

The report also sheds light on a conversion lobby actively operating in the area, which purportedly assists local youths in migrating to Canada by converting them to Christianity, a process that includes changing their physical appearance by cutting their hair, among other requirements. This scenario paints a picture of a community deeply influenced by both the allure of foreign lands and the transformative promise of religious conversion.

However, the local perception of the migrant workers remains starkly negative. Villagers interviewed by Aaj Tak described the migrants as living in squalor and frequently roaming around in what was described as ‘half-naked’ attire, particularly when locals visited the Gurudwara, a place of spiritual significance and communal harmony. These observations led to further tensions, with claims of frequent fights and inappropriate behavior by migrant women contributing to the villagers' decision to expel them from the area. This decision, reportedly supported by members of the Gurudwara Committee, highlights a troubling tendency to address social issues with exclusion rather than engagement and understanding.

Mansukh, a migrant worker, shares a poignant account of the daily taunts and mockery they face from local residents. The locals derisively call them “Bhaiya Bhaiya” and scornfully accuse them of living off their resources by saying “you people eat from our money.” In response to these harsh words, Mansukh asserts that the money they earn is not a handout but the result of their hard work. Further compounding their plight is the discrimination they face due to their darker complexion, with Mansukh lamenting, “We look different from them, that’s the whole problem.” This statement not only highlights the racial prejudice they endure but also underscores the broader issue of societal acceptance.

The roots of this escalating tension can be traced back to recent changes in the local employment landscape. Historically, these migrant workers primarily engaged in agricultural work and lived in temporary setups like motor vehicles. However, over the last three to four years, they have increasingly started settling within the villages, marking a significant shift in their presence and visibility in the local communities. This shift coincides with a new local policy that restricts young men in these villages from seeking employment opportunities abroad, particularly in countries like Canada. As a result, these young locals now compete for the same jobs traditionally held by migrants, leading to heightened tensions and accusations of job scarcity caused by migrants.

Amidst these economic and social frictions, a disturbing allegation has surfaced from a Panchayat member named Charanjit Singh, who claims that migrant workers have been involved in eloping with several local minor girls. Such serious allegations not only exacerbate the already strained relations between the local and migrant communities but also cast a long shadow on the reputation and integration of the migrant workers.

This ongoing narrative within Mohali reveals a complex weave of economic competition, racial discrimination, and cultural integration challenges. The migrant workers, while striving for a better life through their hard work, face an environment rife with hostility and suspicion.

The introduction of stringent regulations for migrant workers in Punjab has raised significant concerns about fairness and discrimination. These new rules mandate police verification for all migrant workers, a measure that, while aimed at ensuring security, also imposes a substantial barrier that could deter employers from hiring these individuals, thereby limiting their employment opportunities.

Moreover, residents who rent accommodations to these workers are now required to furnish dustbins, and it is mandated that no more than two workers can reside in a single room. Additionally, these workers are prohibited from wearing what is described as “half attire,” which seems to be a vague term likely referring to any clothing considered too casual or inappropriate by local standards. Such restrictions not only infringe on personal freedoms but also impose a culturally biased standard of decency on a vulnerable population.

The most troubling aspect of these regulations is the accountability imposed on landlords, who are made responsible for any illegal activities their tenants might engage in. This places an unfair burden on those providing housing, potentially making them reluctant to rent to migrants for fear of legal repercussions, further marginalizing these workers from housing opportunities.

These restrictive measures were reportedly prompted by allegations that migrant workers from Uttar Pradesh and Bihar had engaged in behavior such as spitting on roads near the village Gurudwara, an act deemed disrespectful to the Sikh community. Additionally, there have been accusations of these workers roaming around insufficiently clothed, purportedly causing embarrassment to female residents of the village. These allegations have led to several migrants deciding to leave the village, with the possibility of more following due to the hostile environment fostered by such accusations and the ensuing restrictions.

This situation illustrates a concerning trend where migrant workers are subjected to increasingly restrictive measures based on allegations that may or may not be substantiated. The overarching narrative that emerges is one of a community being systematically excluded and marginalized based on their regional origin and socio-economic status. This is not just a matter of policy but of basic human dignity and rights, calling for a critical examination of the attitudes and structures that allow such discriminatory practices to persist. Addressing these issues is essential in fostering an inclusive, respectful, and equitable environment for all residents, regardless of their background.