IDENTITY POLITICS – IT’S UTILITY, MISUSE AND SIGNIFICANCE IN THE CONTEMPORARY INDIAN SCENARIO

Identity politics which lies at the core of contemporary Indian political reality is neither all bad, nor all good. It provides a means to a change, as it engineers Dalit and OBC consciousness, and thus makes these communities more vigilant and assertive for their rights and clout. It is also a vent for man’s eternal psychological need for identification and association’, and thus takes out his negative energies in less destructive and more sophisticated manner. Though it hopelessly fragments India socially and politically, but at the same time it can also be seen as a necessary phase in the process of India’s social evolution.  

India is the land of conflicting diversities, which conciliate in an uneasy yet harmonious agreement, to form together a mosaic of marvelous, wondrous and bewildering social fabric – and it is an experiment which is miraculous, and an enigma, which has proved itself time and again, as and when the need has arisen. Amidst this amazing diversity, lies the issue of identity politics – the hallmark of current Indian political set up – a realism which has been enforced by the country’s socio-cultural diversity, in conjunction with the prevailing political opportunism and the by and large immature, emotive and tender psychological status of the Indian electorate.

However identity politics is a mixed blessing. While many argue against it’s need in an India, which has theoretically long ago abolished caste system and divisive regionalism, and adapted egalitarianism as the basis of it’s socio-economic philosophy.  There are still others who question the kind of secularism, which identity politics constructs, where religious-communal identities of individuals instead of dissolving become all the more important.

While these points have substantial levels of truths in them, but they miss out the essence of the story, the uniqueness of India’s social demography. India is a country not only with a maddening diversity, which the lawmakers and administrators have to manage, but also the home to one of the most ancient and widespread forms of hereditary social hierarchical order, which has over the millennia completely destroyed the functioning of egalitarianism, and hence created deep scars in society.

What has been wronged will get corrected. This is the natural law of social mechanism. Thus the social transformation we see happening in India (in terms of the rise of Dalits, tribals and OBCs), is a self-correction mechanism, being exercised by the society, which is being catalyzed by social democracy, consciousness among the people and by other ‘instruments of modernisation’. These changes will entail phases of reverse discrimination, rise of casteism, corruption becoming rampant (as the poor castes for the first time taste power, wealth and ways & means of civilization). But these are temporary glitches. These are the milestones on the royal highway to destination, which lie on the rougher side. These are building blocks to success and construction of a new society.

Similarly the so called stone-age secularism has it’s advantages. Since the majority community of India is largely secular and liberal, and usually does not give in to communal attitudes, so in this situation the votes of minority communities become important, and the government can never ever write them off. Although it has it’s negative fallout as well. Since among Muslims – the chief minority community of India – the clout of orthodoxy is still very strong, so at times government in order to garner minority votes legislate policies, which institute regressive secularism, and hence take the minorities backwards, into dogmatic laws and orthodoxy, which are not at all in tune with modern rational thinking.

Regionalism can also be healthy, if not blown out of proportion. The premise is, if you love the part, only then can you love the whole truly. So a person who loves his region or his province and also loves it as a part of the nation, is doing nothing which violates the principles of constitutional morality. Our social life begins from our homes, the most fundamental unit, and then goes up to neighbourhood, city/town/village, region, state and finally up to the nation level. It is the movement from basics to the higher ups, which is perfectly in tune with logical thinking.

Moreover, regional affiliation should be treated as a very legal and justified sub-national identity. Nation is too remote for most of the people, so their nationalism begins with their village, town, region or state.

As India moves deeper into the 21^st century, it has to dump out some of it’s past baggage. But this can not happen all at once. There will be a transitional phase, which would be painful, stressful and inconvenience- causing. So it is an inevitable part of the process, a necessary evil. It is for us to make this change as smooth as possible.

When the new order comes, it does not mean the end of problems. There will always be problems. Different types of problems, of different nature. But this fight, struggle has to go on. An individual’s life is about continuous confrontation with challenges and meeting them with boldness and combating them. The story of human civilization is not much different.  

XXX

COLLECTIVISM AND MOBOCRACY – HOW THEY RELATE AND ON WHAT THEY DIVERGE

One of the chief hallmarks of a healthy society is the ingredient of collectivism. It is a sense of bonding, a feeling of oneness, a commitment to the common good and indeed is the flow that directs the onward march of human progress. It is necessary to be collectivist, but this should not crush the individualities – this premise lies at the core of the most appropriate (closest to truth) equation between micro-entity and the macro whole.  

Strange is the relationship between the micro and the macro. Macro is made up of many micros. But macro can’t be called just a simple sum of all it’s parts. Macro is not merely the combined impact of all the micros. But often it is sometimes much more, or much less, or simply put something radically different from what it straightforwardly ought to be.

So is the case with the whole gamut of issues related to social good and individual choice, and perhaps it is even more complicated, as this deals with highly unpredictable and the most complicated entities encountered so far – the human beings. 

Society is a collection of individuals or better put the sum aggregate of all people living together. It is a sort of collective agreement. It requires sacrifices to be made, it provides fruits for these sacrifices. This contract is a highly complicated one. While it is necessary that the individual take advantage of this collective canvas for his personal, social, cultural, psychological evolution ;  it also important that this ‘collectivity’ does not make him a slave of a group or groups or groupism. There is a very delicate, and often seemingly ‘indistinct’ dividing line that links the parts to the whole and the parts to each other, and this divide and link of inter relationship, if is not clearly and purely defined, and understood, in society or in the minds of individuals, leads to various social and psychological problems.

Individuals need to gel, where they got to gel. And they need to be distinct, where ever the need be so. The ideas of individualism, collectivism, free choice and adherence to authority or some central tenet, is the most challenging of all the issues that impact mankind in his well being. It’s not that each one has to be at the cost of the other. Free will is the most precious possession of an individual. But this free will finds it’s fullest of force only when a man doesn’t exercise it merely superficially. There has to be a depth. And this depth can’t discount his filial and social responsibility. 

It can be said that a person needs to be a part of the whole. This connotes indivisible collectivism. But at the same time, his individuality must be always retained. He must be socially integrated, yet individually distinct. This sounds more than a paradox, but ideally ought to be the case. If the flow of time and the world is like a mighty river, then it’s rich diversity should be expressed in myriads of ways.  We have had many revolutions in the world, so many wars, so many diverse intellectual theories, all have impacted the world in more than several ways. The efforts to create a better world will never cease.

But certainly, we need more intellectuals, more and more learned people, more and more people who can think and reason by themselves, and their clout should be made to increase. The impact of evil and destruction is always more than that of goodness and construction. Thus we see Gandhi’s Satyagraha look puny before Hitler’s holocaust, in terms of magnamity and impact. Knowledge should never be lost. And it should be applied. Sense of discrimination should be used. 

What is bad is bad at all costs. We have anti-Jewish pogrom of Hitler, Hindu-Muslim slaughter of the Indian subcontinent, apartheid in South Africa, anti-Dalit discrimination in India, and there is a long list. These are clear examples of mobocracy, where man is blinded by group (mass) beliefs. However things got to be seen in their totality. For Eg – No one can justify the mass murders of Muslims in Gujarat immediately after the Godhra incident, but the Hindu-Muslim relationship in India is a product of several other complicated factors, the natural docility of Hinduism and the simultaneous zeal of Islam, is a factor which can’t be discounted. If politicians in India make laws which encourage secularism among Muslims, and take them to education, enlightenment and upliftmment only that would be the right approach.

A mob is a misguided, disorderly, faceless and senseless group that is out to destroy anything and everything. While collectivism is for a mission, for progress, for development, for upliftment. Collectivism is ultimately liberating, it collects people for strength, for power, for magnitude of movement. The anti-corruption movement being led by the Gandhian social crusader is an apt example of collectivism.  Collectivism is unification, mobocracy is division, it brings together people for communal riots, for terrorism, for the ultimate divide. 

Only with a sense of discrimination, with knowledge, with uprightness can mobocracy be defeated and collectivism triumphed.

XXX

MAYA’S JAAL IN UTTAR PRADESH – BSP GOVERNMENT ALL SET TO BE VOTED BACK TO POWER IN THE UPCOMING ASSEMBLY ELECTIONS

(A PERSONAL VIEW OF THE WRITER OF THIS WRITE-UP - NISHKARSH PANDEY, WRITTEN ON 2^ND DECEMBER, 2011)

With elections round the corner in the politically crucial state of Uttar Pradesh, the big question being raised now is who will rule the state in post-elections 2012. It is highly likely, that Mayawati led Bahujan Samaj Party (BSP), will come back to power once again, and with a larger majority than the previous elections.

In the last over four years rule of BSP government in Uttar Pradesh, one undisputable achievement of the Mayawati government has been that they have been successful in retaining their core support base – Dalits. From the huge Ambedkar park to the numerous statues of Dalit icons which dot the capital city Lucknow and other important towns of the state, and from the generous welfare schemes that their government have rolled out for the ‘downtrodden’ to the symbolism of the just-established Dalit formidability – all these factors impress, allure and entice her core voters like nothing else. She has created, in the minds of her voters, a sense of immense Dalit activism, a feeling that she has done for them what no one could do in the last 5,000 years of Brahminical civilization, a hardcore Dalit leader has risen to huge heigts of her own accord, and for the first time Brahmins have voted for Dalit suzerainty (Brahmins had voted in large numbers for BSP in 2007 elections) – a complete inversion of the millennia old pyramid of social hierarchy. So her voters treat her as a messiah, a powerful leader – who has given them their due under the sun.

Many may point out at the magnitude of corruption in the BSP government, but to their core voters, it is a blatant ‘upper-caste conspiracy’ to bring down their leader and their newly established socio-political order.  So it is unlikely that their core voters are going to desert them, even partly.

OTHER PARTIES’ POSITIONS – Congress : Saddled  with corruption, SP : Loosing support base, BJP : Lacking wave

Among the various opposition parties, none seems to be in a position to take on the BSP. While Mulayam Singh Yadav’s Samajwadi Party (SP), which largely depended on Yadav-Muslim caste combination for it’s rise, is seeing a rapid dent in it’s Muslim votebank, owing largely to poaching by BSP and Congress. So without muslim support, SP can not do much. It faces a serious crisis as with just Yadavs as it’s support base, could mean serious electoral setback and even existential crisis in the not-so-distant future.

Congress, which has been banking on it’s spectacular performance in the state in the Lok Sabha elections 2009, may also suffer a serious setback. The immense corruption charges the central government faces, is not going to go well with it’s voters. Besides, it remains to be seen whether the road shows and night stays at Dalits’ homes, being enthusiastically undertaken by the Gandhi scion, are going to have much impact on the people. A serious leadership deficit at the state level is also a fallacy of the highest order.

BJP stood at an abysmally low level electorally in the last elections, and it is unlikely that it would fall down any further from here. It is likely to marginally improve it’s tally but would be of no match to the mighty BSP. The re-induction of Uma Bharti and her canvassing in the state for BJP, may somewhat improve it’s tally.

BSP’S WINNING CASTE COMBINATION

While 23% dalits would vote for BSP en-bloc, many MBCs (Most Backwards Castes, i.e. OBCs other than Yadavs and Kurmis) are also likely to vote for BSP in tune with ‘the Bahujan Cause’ as they now feel ideologically closer to BSP, and Mayawati has spared no efforts in wooing them.

A big chunk of Muslims too will vote for BSP, as they feel benefited by the state government’s welfare schemes and will prefer BSP to Congress and SP as it can take on the BJP in a better manner.

Upper Castes would be the most divided lot. A good number will vote for Congress. A significant number are likely to vote for BSP (particularly Brahmins from rural areas). Some will vote for BJP.

The proposal to divide Uttar Pradesh into four parts will also advantage the BSP. Though it is yet to be approved by the Parliament and Central government, but Mayawati has clearly shown her commitment to the issue, by getting the bill passed in UP assembly, within 20 minutes, inspite of stiff opposition. The sympathizers and desirers of ‘division’ of the state in different corners are likely to be swayed by this political masterstroke.

If we see across the social faultlines of divided Uttar Pradesh, we find that only Dalits are clear and determined to make their leader win. All others castes are divided, confused and unfocussed. Overall it appears BSP will be an easy winner. While Congress may get upper castes votes but it is unlikely to get many Muslim votes.

It is a predicament which many would deplore (as a highly corrupt and casteist party would win), while others would celebrate (as a party which is not only for Dalits, but for all poors and for development would win again). It is something which only time will finally tell.

XXX

THE RED STAR, THE WHITE STAR AND THE BLUE PLANET

The seemingly contradictory ideologies of Marxism and peaceful development via secular or religious ethics (represented by the likes of Democracy and Gandhism), are the two extreme positions taken up by the divergent groups, who fall into faulted mindsets, for each one of them individually represents the splitting of the rational consciousness. This diversion symbolizes more dichotomy than which is apparent, and is another example of extremes being at loggerheads with each other.

Little must Karl Marx have known that one day his ‘ideology’ would spark ‘bloody’ revolutions across the world. But, in it’s hey days, Marxism was the order of the day of a large section of nations, including the formidable Soviet Union (erstwhile) along with giant China, and other significant countries of Eastern Europe and some other countries, here and there.

Marxism symbolized the ‘labours’ assertion’, it was anti-rich and anti-capitalist and dreamt of a proletariat revolution, which would wipe out the concentration of wealth in a few hands and would equally distribute it among all the people, culminating in the establishment of ‘a classless society’, whose chief hallmark would be, the control of working class over the institutions of society. Marxism predicted a ‘world revolution’ against the capitalists and ‘working class takeover’ of the world as a natural fallout of social evolution. Communism would ultimately destroy the last vestiges of medievalism – superstitions, feudalism, religion, among others. Marxism was essentially anti-religion and largely anti-God, and considered these as ‘the opium of masses’. It shirked the way of peace and slow but steady social evolution, but rather practised and glorified the path of massive social revolution, which included violence and bloodshed, as it was very right to ‘finish off’ the class enemies (the rich) violently.

There is another path – the more conventional one – the path of peaceful social reforms and change, which is represented chiefly by Democracy, but it also contains elements of religious ethics. After all, modern Democracy owes a lot to the Greek and Roman philosophers, who were deeply interested in religious and moral ethics, and their belief systems, can not be, at all divorced from religion.

This path can be said to represent an umbrella of various concepts, thinkings, set ups and ideolologies, which are for peaceful means of social change. This ‘dimension of thinking’ does not aspire for immediate or quick changes. It believes that drastic change may have serious repercussions and disastrous consequences. It feels that slowly but steadily man’s social evolution would graduate the human civilization to higher and higher levels. It is ready for this ‘long wait’.

In reality, both the ‘thinkings’ miss the essential point. We need change which is fast and all-encompassing, but at the same time, which is enduring and stable. We need the determination and commitment of Marxism, along with patience and perseverance of the peace-path movers. It is something like the situation of Indian National Congress, much before the independence. It was divided between the moderates and the extremists. Then Gandhi ji united them and forged a path which combined the best of two, and this method of struggle became a classic example, which the world emulates even today.

Thus there is a need for the combination of best of both. Democracy entails freedom of speech, expression, religion and living, which is a significant point to be adapted by all ‘right-minded’ governments. But at the same time, there should also be utmost care and concern for the common man, the poors, the weaker-sections and the vulnerables. Human civilization is unduly biased in favour of the rich, the powerful and the successful. This is an error of high order, which is so much a part and parcel of our thinkings and set-ups that we take it as a ‘natural way of the world.’

Thus democracy has to shirk it’s relative and often unintended ignorance of the common man. There is need for a true ‘government of the people’, which would deliver the weaker sections more than the rich, as they need that support. However emphasis on the poors does not mean complete exclusion of the rich. It has to be a fine balance. Help each one as much as they need it.

We need an aggressive evolution, which proceeds at a fast pace, and which is tough towards injustice, exploitation, and all forms of excesses, but this process should not make rulers very strong, who in turn become exploiters. Meritocracy is not the ultimate aim. What is needed is every one gets to utilize his or her subjective talent, which leads to maximum welfare.

You take the fearful shine of the red star (Marxism) and you mix it with the soothing ness of the white star (Democracy and the the peaceful methods), then you get what this blue planet (Earth) deserves – freedom with equality, and socialism with prosperity.

XXX

A SOFT INDIA - UNLIMITED TOLERANCE TO PRACTICALLY EVERYTHING IS OUR MAJOR FAILING

India is a truly soft state. From the peoples’ by enlarge tepid response towards monstrous corruption to the soft pedaling on trans-national terrorism, and from the govt’s inaction (inability or unwillingness to act) during events of major communal riots to the general apathy to fight the menace of inflation - Indians exhibit an astounding ability to tolerate anything and everything, which perpetuates systematic inertia, energizes functional lethargy and and re-inforces our national sloth, leading us to a continuum of ‘no-change’ and eternalisation of ‘status-quo’ of pluralistic anarchy, diplomatic spinelessness and a natural tenderness and inability to fight what is wrong, undesired and objectionable.

Tolerance is the hall mark of Indian nationhood. We have immense patience and tolerance. Politicians and bureaucrats may siphon-off ‘lakhs of crores’ of peoples’ money into their pockets but most Indians would still be understanding and conciliatory with this blatant act of ‘nation’s sell out’. Cross-border terrorism is reaching a ‘boiling point’ but the notorious  act of the dreaded terrorist Afzal Guru, who dared to attack the sanctum-sanctorum of the world’s largest democracy – the Indian parliament - remains unpunished as his criminal case hangs in an air of uncertainty owing to the difficult dynamics of electoral arithmetic. 

Immediately after the assaisination of Mrs Indira Gandhi on 31^st October, 1984 the rule of law completely passed into total oblivion as fanatical mobs massacred hundreds of innocent Sikhs in Delhi and other cities of northern India. 27 years have elapsed since then but the riot victims never got justice as the case got lost in various legal formalities, political pressures and peoples’ apathy owing largely to communal polarization.

On 6^th December, 1992 as tons of Hindu karsevaks destroyed Babri-mosque, the beleaguered Narasimha Rao government simply waited and watched. They kept on ‘swearing by secularism’ but did nothing to protect the disputed structure, which was a symbolic jolt to Indian secularism. The army was sent only when complete destruction had been carried out, and the karsevak groups had dispersed. Lack of toughness of action emboldened the communalists.  

The Indian mind is ever-satisfied, accepting, believing in status-quo and unconcerned about the issues which matter to the greater world. The gist of a common Indian voter’s (or citizen’s) psyche is simply stated in this age-old saying in the local language (dialect) – “Ke nrip hoee , hume kya haani ?” (Whosoever is (becomes) the king, how does that matter to us?). An average Indian is averse to change, forget revolution. This could be a functional product of Hinduism. Since Hinduism believes in peace, non-violence, order, adherence to authority and dutifulness, so, it can be said that Indians have developed this unusual tolerance, a submission to destiny, a variant of fatalism.

But it is a perverted, misunderstood phenomenon. Patience, tolerance have their utmost importance under the sun, but they can’t be used everywhere and anywhere.”Self-defence is the foremost duty”, wise men have repeatedly said. “Tolerating injustice is in some ways being party to it”, says Mahatma Gandhi.

India needs toughness. India needs a strong leader. Indian needs a stringent system. There is no problem, which does not have a solution. But we need strong action. In India, we didn’t have any revolution against govt’s excesses, except emergency, which itself was a big failure. We need more and more involvement of people, from all walks of life, into the national functioning. We need strong laws against terrorists and communalists, we should have system which discourages identity politics, we should have zero tolerance towards troublemakers.

We need a country which has a strong spine. Democracy should not become an excuse to inefficiency and lethargy, an affirmation to non-agreement, non-action and non-performance. We need a democracy which is not populist but which genuinely helps the people and delivers their interests.

XXX

THE WAY OF THE JAINAS – AND IT’S IMPACT ON THE MODERN WORLD

Among all the ancient religio-spiritual traditions of India, Jainism – or the religion of the jains – can be considered to be highly scientific, rooted in sound philosophy and reason, easy to understand and based on perception and experience. Though followed by a mere about 5 million population today, mostly in India, it has a history that believedly almost co-incides with that of Hinduism, making it one of the oldest organized religions of the world.

Jainism, founded by a chain of 24 tirthankaras (prophets) - which began with Rishabh dev (also known as Adinath) and ends with Vardhmana the Mahavira, who for all practical purposes is considered it’s founder and strengthener - is a religion of non-violence, ascetism and austere simplicity. Jainism is the science of perfecting the soul.

Jainism teaches utmost concern for all other living beings, including plants and animals, and non-violence is the most emphasized principle of the religion. Killing even a tiny insect is a great sin. This shows the reverence of life in all it’s forms and to it’s greatest extent. Although it is non-theistic in the sense that it denies the premise that the universe was created by a divine Deity, but it divinizes the soul (the essence or consciousness of a person) to an extent where it becomes as powerful as GOD (Supreme Being) himself. It is rightly said that ‘Jiva’(Individual unique soul) of Jainism is much more powerful than ‘Parmatma’ (Supreme Cosmic Soul) of Hinduism. 

Soul or ‘Jiva ‘is very essential to Jainsim, and it is believed that this soul has infinite power, bliss, perception and knowledge. But it is weighed down by it’s karma and can not reach the heights it deserves. These karma are in the form of tiny, impure particles, which enter the soul and do not allow it to rise up.  The aim of life is to make the soul get rid of these impurities so that it again goes back to it’s home (the abode of absolute bliss).

These can be done in two steps – first the incoming matter can be stopped by following the three jewels of Right Faith, Right Knowledge and Right Conduct ; and then the already existing matter can be destroyed by following austerities and self mortification.

This is the way shown by the Jinas, or the Super Heroes who have conquered themselves. Thus Jainism gets it’s name from Jina. It can also be called the skill of conquering one’s passions, negativities and desires. It is the art and science of conquering oneself. Jainism is the way by which soul’s entanglement with the matter can be destroyed forever, and hence supreme peace achieved.

Jainism believes in an eternal universe, without a beginning or an end, which is composed of Jiva (Life) and Ajiva (Matter). Both the entities are independent of each other. Soul suffers because it is involved with matter.   

JAINISM’S CONTRIBUTION TO MODERN SOCIETY AND IT’S IMPLICATIONS FOR THE MODERN MAN

Jainism’s implications for the modern man are numerous. The virtues of non-violence and peace are being increasingly accorded as ‘symbols of civility’ and ‘marks of civilization’. It is one of the important aims of even the UNO to promote brotherhood and cordial relations between nations of the world.

Kindness towards animals is gaining acceptability among intellectuals and even the common masses. The whole range of animal activism and prevention of cruelty towards animals organizations, which are coming up across the world are it’s indicators.

Mahatma Gandhi faught for freedom through the potent weapons of truth and non-violence. Non-violence was an idea which he largely borrowed from Mahavira swami. He himself says Jainism made a deep impact in his life. Thus the old virtue of non-violence, which was discovered by the Jains, was repackaged and used by the Mahatma as a potent weapon in the struggle for Indian independence. The idea of Gandhi was later used in other parts of the world for non-violent struggles.

Jainism epitomized non-violence and made it the life force of Indian subcontinent. It institutionalized Ahimsa in the Indian set up and made it the integral part for all times to come. Animal sacrifice was abolished owing to strong resentment from the Jains. Today many Hindus may aver the idea of killing even an insect or cutting down a tree, this is largely a Jain impact.

The Jains and the Buddhists were the first to write down literature. We know more about those times today because of those literary records. It has indeed richened our history. The entire Jain history forms a glorius chapter in the life of Indian civilization. The life and teachings of Lord Mahavira and other Jain prophets have indeed inspired thinkers, intellectuals and men of thoughts and reason. The jain community though small in number but has an influence disproportionate to it’s strength and continues to influence the Indian thought, value system and way of life in various ways.

XXX

SOCIO-CAPITALISM, CASTE DESTRUCTION AND STIFFER NATIONHOOD – THREE PILLS WHICH CAN CURE INDIA

SOCIO-CAPITALISM, CASTE DESTRUCTION AND STIFFER NATIONHOOD – THREE PILLS WHICH CAN CURE INDIA

India is growing - socially, economically and politically. However it has a long way to go before it can become a glaring example for the world or even for some of the developing countries. Here is a look, from a macro level, at what it needs to do -internally and externally  - to clean up it’s act and emerge as strong contendor for the super  power status.

Things which drag down India are - chronic poverty, which manifests itself in massive unemployment, hunger and malnutrition; high levels of corruption at all the institutional levels; divisiveness which usually takes the form of identity politics, mostly in terms of caste and region, but at times of religio-communal nature. And, externally,it’s confused and indecisive approach in countering external threats like terrorism and bullying tactics by it’s giant eastern neighbour.

India needs a far sighted approach to deal with these issues. The first and foremost, it needs a judicious blend of Socialism and Capitalism. We need the development and proliferation of the private sector in some non-priority areas. We need innovation and free growth.

But the prosperity so created should be encashed for public welfare. Government should get more and more money out of surging corporate tax and other direct and indirect tax collexctions. This wealth should be more and more spent on social infrastructure like health and education.

Income and prosperity should not merely percolate down to the lower levels. Rather such a comprehensive arrangement of transformation effected so that the entire national community gets involved, grows and prospers. We need various projects, massive in their size, differing in their nature and type of industry, but linked to each other in a co-ordinated manner, so that they reinforce and strengthen each other leading to a sound, deep and highly stable economic revolution.

But things will become pointless if the hydra headed demon of corruption is allowed to hold sway. We need a very honest man at the top, who selects his efficient and committed team, and they together overhaul the entire functional mechanism of our country. This sounds difficult, but is certainly attainable, if there is a will, and conditions are created in that manner.

Then there is the problem of social inequality as the ugly manifsetation of caste system of yore. Here too we need radical measures. The destruction of caste means destroying it’s inequalities and not necessarily caste itself. But it is clear, once caste inequalities are destroyed, caste will automatically cease to be the pet obsession of Indian masses.

Already we see caste equations changing in various Indian states like UP, Bihar, and others. The legislation of Mandal Commission has indeed empowered the backward castes like never before. However more changes at the grassroot levels need to be enforced. The selection of labours for various development projects like construction of national highways, and the recruitment to mills and factories, at the lower levels, must give preference to dalits, tribals, backward castes, poor among the minorities and upper castes.

Moreover, a massive movement and social crusade against voting for candidates of one’s own castes in the elections, and favouring only one’s own caste members, should be launched. Caste destruction should not merely mean ending inequalities but even purging casteist mentality from the minds of the people.

Finally we need a strong and firm India. In the recent wikileaks expose, it was discovered that US officials were calling India a spineless country, and were denigrating it’s response to terror threats from Pakistan as weak, indecisive and confused. India certainly needs a more pro-active policy towards both it’s western as well as eastern neighbour. India needs to be prepared for even a war with Pakistan and China. It must be well prepared for that, militarily and diplomatically. Fearing is not the right thing. We may be righteous and fair, but if we fear our neighbours of their bullying, we would be reckoned as cowards, which is worse than being an aggressor.

Only an India, which is equal, free, prosperous and fearless can do justice to it’s glorious heritage and it’s vastness, hugeness and greatness.

xxx

CASTE BASED CENSUS – AN AFFIRMATION TO A PROCESS OF RADICAL CHANGE – LET US MAKE CASTE IMPORTANT TO ULTIMATELY OUTSHINE IT

CASTE BASED CENSUS – AN AFFIRMATION TO A PROCESS OF RADICAL CHANGE – LET US MAKE CASTE IMPORTANT TO ULTIMATELY OUTSHINE IT

The institution of caste continues to remain a formidable force in the Indian nation. Right from selection of ‘suitable’ candidates for the elections by political parties to      being the chief criterion for selection of suitable life partners in arranged marriages, caste continues to dominate the mind of rural and urban India, in varying but definitive ways.       

And rightfully so, it has been the basis of social reality in the Indian subcontinent, since thousands of years. And indeed, a stark and cruel reality for millions of ‘commoners’. However, according to several scholars, Caste system, historically, has been a mixed blessing. It has divisively fragmented India, but also effectively sustained it’s vast diversity ; it has ostracized millions into forced ghettos and sub-human living, but at the same time institutionalized division of labour and skills according to heredity and hierarchy, resulting into harmony and order. Caste system has prevented India from disintegrating socially in the events of foreign invasions, but also through it’s ugliest manifestation of untouchability completely destroyed the spirit of egalitarianism.       

Caste system has been a symbol of a well defined and largely inviolable hierarchal social order. We can’t deny this reality. Caste system, in it’s long career, has affected some manifestations. These ugly manifestations clearly are seen in the glaring income inequalities between Forwards Castes on the one side and Backwards Castes, Dalits and tribals, on the other. These manifestations need to be destroyed for the creation of a more egalitarian society.

It is here that we need a complete overhaul. Reservation policy, along with other measures of affirmative action, should be put in their proper perspective. Reservation bar of 50% can be raised, but only if it is genuinely needed. India is a land of unique inequality, it needs special measures to fight this disparity.

Thus this highlights the importance of caste based census. It would give us a much more accurate statistical input about the social and economic status of various castes. And accordingly, a new revised reservation and social justice policy can be effected.

In the last few decades, we have seen the increasing clout of ‘have not castes’. This , per se, is a healthy sign. Caste census will commence a new era, when elimination of social inequalities, will be addressed to, at a war footing. This might lead to a transitory, intermediate stage, where caste would get even more important. But soon this phase will be over, as vertical order gives way to horizontal order.

Thorn has be used to remove other thorns. Similarly caste criterion has to be used to ultimately diminish or even annihilate caste system. If we wish to remove poison from a snake bitten man, we will have to employ harsh methods, there will be pain. “All change is painful”, says Karl Marx. On the same lines, we need to cure society, so there will be some level of unease, disorder, but eventually would lead to equality and order.

The end of social inequality can bring real harmony. And a caste based census is the first concrete step in that direction.

XXX

FOR A SOCIAL REVOLUTION

FOR A SOCIAL REVOLUTION

The attainment of independence and establishment of a democratic set up provisioned by a lofty constitution is not the final destination of human achievement. What we need is radical changes at the grass root level, by which all the knowledge, wisdom and good sense can be materialised into the establishment of an enlightened, rational and ethical society, where there is virtue, affluence and growth, with lesser levels of poverty and crime.

We had had enough of ‘isms’. Socialism, communism, capitalism, nationalism and now the beleivedly least maleovalent democracy. But each one of these succeeded only partly, trying to solve problems of humanity and make a better governed, happier society. They saw the things from their own ‘perspectives’, which was never all encompassing, striking at only part of the problem, or sometimes they turned out to be better theories rather than having any significant practical impact.

What is needed in reality is a society which is highly matured, sensitive, non-violent and happy. We need many many of these things together in an amalgamated manner, as an effective hotchpotch to cure and elevate the society. We need more and more Hindu/Muslim/Christian (etc.) sermons, to change the lives of people, but only to an extent by which they make people virtuous and not dogmatic. We need more and more lectures and influence of science and astronomy, so that people become rational, broadminded and realistic.

There should be a genuine government of the people, by the people and for the people. However that means at times going against the wishes of the majority. Ocassionally, mobocracy gets camaflouged in democracy, and hence people can not think correctly, objectively what is good for themselves and the community. A relevant example is events of major communal riots in India and ethnic and race tensions in the West.

We need a society which is deeply embeded in secularism and one which has the resources and the will to provide all the social security measures to the disadvantaged and affected groups. A stronger and more effective society would ideally ultimately mean lesser government. Religion is a matter of personal chioce. However religion - the first intellectual pursuit of man - would occupy a very prominent position in the lives of individuals. There must be strong laws against troublemakers, law breakers. However sense of discrimination should be applied in sentences to criminals, depending on their motive, intention, provocation, etc. We also need a strong pro-environmental policy to rebuild our strong relationship with nature, environment, etc.

What we see in the west is mostly materialistic wealth. Intellectual wisdom has not percolated down to the ‘lower’ levels there. Rights without duties, wealth without virtue, body without mind and actions without thinking about their consequences is not the way we can establish a healthy society.

We need a concerted action by the policymakers and all other active builders of society. They should have a vision to change the world. Man’s cultural evolution is on, it is for us to give it a definitive, appropriate direction. A society which is virtually based on religion, intellectually disposed towards science, committed to the cause of weak and the common man AND beleives in free creation of wealth through eneterprise and innovation is the need of our times. We need a framework of time over which to achieve these changes. It may take 100 or 200 years. But we have to make them happen.

Our society should have maximum middle class, many scientists/technocrats, large number of monks/sages/seers, judicious blend of tradition and modernity, of science and spirituality. We also need utmost environmental friendliness and association with our cultures. The civil society and the intellectual class should have the maximum influence. That is what we need. That is Ram Rajya in modern context.

XXX

THE LONG AWAITED MUSLIM REVOLUTION

THE LONG AWAITED MUSLIM REVOLUTION

"….from the seed which we sow today there may spring up a mighty tree, whose branches, like those of the banyan of the soil shall in their turn strike firm roots into the earth , and themselves sent forth new and vigorous saplings; that this College may expand into a University, whose sons shall go forth throughout the length and breadth of the land to preach the gospel of free inquiry , of large-hearted toleration, and of pure morality."

                                                                       (Sir Sayyad Ahmed Khan, the progressive Indian muslim leader)

 

A revolution within the muslim community is long overdue - a sea of massive movement led by the intellectuals and supported by many ‘seekers of change’ which is determined to redefine community lifestyles and their social values, giving a massive blow to blind dogmas, fundamentalism, polygamy, talaq system - thereby creating a society which is comparitively less obsessed with religion and that provides more equality to women.

Change is the only constant. In this context, nothing could be more meaninful than the change modern times have heralded in the lives of men and women of all classes, regions and nations. Industrial revolution which was born in England, the French revolution and the American revolution are the three greatest landmark events in the development of the hardware and software of modern civilization.

These have democratised technology and created a revolution in man’s thinking and activities. We now have the sublime ideals of equality of all citizens, freedom of speech expression and religion, the marvel of democracy - a government which is of the people, by the people and for the people ; and the universalisation and paramouncy of a welfare state as the goal of all national governments, whether democractic or non-democractic.

While these changes are happening the world over, large sections of muslim community seems to be living in a state of aloofness, despair and with a sense of hostility towards these new changes which it perceives as "unislamic, unholy and satanic". It is a grossly misperceived notion. Freedom and progressiveness can not be anti-religious, on the contrary they serve the very purpose of religion by making people better minded and ensuring them a more rational minded lives.

The reasons for this ‘closeness’ are not far to seek. A society that is historically strongly controlled and restricted by the Ulemas (Muslim clergy), with massive levels of illiteracy, a religion which inherits the legacy of one of the most ‘vigorous and strongly enforced’ traditions from it’s birthplace - Saudi Arabia. The past baggage continues to weigh down ‘the muslims’.

But the things need to change now. The advent of globalisation, the spread of liberalism, slow but gradual universalisation of modern education are the catalysts of this change. As the world grows, as the time goes, muslims are bound to change, it is inevitable and perhaps imminent.

There are several events which clearly indicate that, the falling birthrate of muslims across the world, the rise of liberal muslim organisations and NGOs in various regions of the world, the pan Arab revolution which is largely for democracy and clean systems with little or no emphasis on religion, and increasing interactions of muslims with non-muslims especially westerners.

While a few fundamentalists may continue to exist which may influence large sections in muslim countries, but their’s will be a temporary phase. But the need of time is something more radical. A massive revolution across different muslim countries, that tends to destroy or at least lessen injustices meted out towards liberals/non-muslims/women, redefine the islamic laws to suit the modern and rational times and to eventually minimise control of religion over society.

Europe had to fight for three four centuries to free itself from strong and repressive control of clergy. Let’s hope crescentdom (the Islamic World) doesn’t take that long.

XXX

CLASH OF THE TITANS - PROSPECTIVE CONFLICT BETWEEN CHINA AND THE US - FIGHT OF THE FUTURE

CLASH OF THE TITANS - PROSPECTIVE CONFLICT BETWEEN CHINA AND THE US - FIGHT OF THE FUTURE

With each passing year the People’s Republic of China is burgeoning at a massive speed. It’s growing economically, expanding militarily, graduating to higher and higher scales as a political entity and broadening it’s diplomatic influence in the community of nations. Indeed, it’s an unprecendent event in the human history - the most massive nation that has ever existed so far in human history (in terms of population) transforing itself into unimaginable heights (from current parameters), swiftly and steadily.

China is already number two economy in the world after USA, (in both the parameters - PPP GDP and Nominal GDP). Recently IMF shocked the world community by stating that China would overtake USA as the largest economy of the world much sooner than expected - year 2016 will be a watershed year in world history as it would commence the end of American age.

The rise of China and the downfall of USA, which seems imminent now, will have significant implications for the two global giants and for some other countries of the world.

THE RISE OF CONFUCIOUS

These are not just two countries, they represent very different cultures, social values and potentially conflictual civilizations. While USA may let the world beleive that it has an open society, free press, and all sorts of political and social freedoms is enshrined to the people, which is almost completely lacking in the so called communist republic of China ; China always has a counter argument, or an alternative socio-political ideology - China doesn’t beleive in democracy in the manner US beleives, it has it’s own version, where diligence, dutifulness, adherence to central authority and collectivism are of paramount importance.

Many Chinese scholars stress that China is for collectivist mindset, where individual freedom is not that important, as nation is above citizen, unlike the ‘selfish individualism of the west’. China has created for itself a unique identity, where political structure is by enlarge maoist communist, economy is liberal capitalist and the cultural basis of new China is embedded in the noble, socially constructive teachings of it’s greatest saint-philosopher Confucious. The role of army is another important factor in China’s internal political dynamics, which keeps the country ambitious, confident and aggressive.

The rise of China could be dangerous for many nations of the world, and possibly for world peace. Whatever claims it may make, but China is not a responsible democracy. Once it becomes the premier country of the world, it may dictate terms to USA. A world led by dictator China is not something which most of us would want willingly. USA, with all it’s drawbacks, was a sound democracy, answerable to civil society, press and people.

China is unlikely to see a disintegtration like the erstwhile USSR anytime in the future. This is because it’s political structure more resembles unitarist Asian type unlike the former USSR’s federalist European type. Only a democratic revolution can contain China’s negative forces.

We also need the rise of other powers in future to have a multilateral world. Mutilateral world like multiparty democracy is always better, as often the great blocs/powers keep on neutralising each other. Thus European Union and India are the two countries/blocs which need to rise up in order to make a better and balanced world.

XXX

SOCIAL TRANSITION IN UP AND BIHAR

SOCIAL TRANSITION IN UP AND BIHAR

From brahminical strongholds to bastions of aggressive social justice to more egalatarian places with rapid economic development, the transition of UP and Bihar from feudalism to vibrancy marks a successful phase of social evolution, where India and the spirit of humanity are the ultimate victors.

It is said, the states of Uttar Pradesh and Bihar, in several respects represent the heart of India. The birthplaces of Lord Rama and Lord Krishna,the cradle of Jainism and Buddhism, and the cultural and political heartland of Indian subcontinent for hundreds of years, this historical advantage of the region continues to influence India’s destiny, so much so that for a long time it was beleived that no political party can capture Delhi, without conquering the politically crucial Lucknow (i.e. Uttar Pradesh).

Being the centre of religion and culture had also made UP and Bihar the stronghold of orthodoxy and conservatism. So much so that the polity and social milieu of UP and to a great extent Bihar remained for a very long time in the hands of Savarnas (A term which refers to the upper castes collectively, which are Brahmins, Kshatriyas, Kayasthas and Vaishyas). But things began to change after the emergency phase. With the rise of backward caste politics, there was more assertivesness by these castes, which was the beginning of the end of upper caste predominance.

However the major turning point was the implementation of Mandal commission report by the V.P. Singh government in 1990. It created a virtual social furore. Upper castes strongly resented this provision of 27% reservation for Other Backward Castes in government jobs and educational institutes (which was in addition to the already existing 22.5% reservation for scheduled castes and tribes). This created a temporary social schism - a mutual ill feeling between the upper castes and backward castes. Castesim became rampant. Since OBCs and dalits had the numbers, it obviously meant their clout increased substantially.

Thus we had the rise of strongly pro-OBC and pro-dalit Lalu Prasad Yadav in Bihar and the coming of Lohiyaite and pro-backward Mulayam Singh Yadav in UP, who was followed by strongly anti-upper caste Mayawati, who still rules the state. Their rule changed completely the social dynamics of these two states. Dalits and OBCs were completely empowered and for the first time they felt strong and not shy and ashamed.

But since backwards (the poor castes) got so much power for the first time, the result was rampant corruption and deterioration of public ethics. It was a natural fallout of social evolution. However, it is clear from the example of Bihar that this too was just a passing phase. The landslide victory of the progressive, development minded, non-casteist leader Nitish Kumar in 2005 elections and then again in 2010, clearly sums up this trend.

It is quite clear that UP too is following this pattern. The popularity of Mayawati is waning, and Congress is gaining ground there. Congress will prove to be much better than BSP, SP or BJP since it does not confine itself to the narrow caste and communal agendas and has, at the state level, the likes of Salman Khursheed and others - dynamic leaders, who can put the state back on the development path. State voters are showing exhaustation with caste and communal politics, suggest latest trends.

This transition of these states from strong and orthodox brahminism to the age of Mandal was a need. Without correcting imbalanced social dynamics, the phase of egalatarian economic growth would not have been possible. The fight and rise of UP and Bihar is a good sign for India.

XXX

ANNA HAZARE - THE PROMISED MESSIAH IN THE GOSPEL OF DEMOCRACY

ANNA HAZARE - THE PROMISED MESSIAH IN THE GOSPEL OF DEMOCRACY

There is revolution in the air. The entire nation is currently focussed on Anna Hazare and his movement. Government is in a fix. Everyone is wondering, how the things would unfold. With every passing day, the support for Anna is swelling. This government can afford to ignore this mass uprising only by subduing it’s credibilty and incurring people’s wrath.

India is a strange democracy. Here we have the best laws, largest number of lofty ideas and one of the soundest constitutions in the world, but by contradiction, we also have the worst forms of corruption, power hungry and opportunistic politicians and a system, which is rotten and highly inefficient. On one side, country is leaping economically like a tiger ; on the other public ethics and morality are nearing their lowest ebb.

Observing this country over the last 64 years - the deteriorating levels of corruption and inefficiency, the mess of India’s political system, the failing public institutions, the rise of muscle power, the growth of casteism and communalism, - it’s a virtual journey to the worldly hell. Terms like democracy, people’s will, constitutional morality and honesty in public life, have become a sad joke, butt of laughter. People have indeed lost faith in the system. They have been seeing it, and it is highly unlikely that things are going to change much anytime in the future.

System might have failed, but that doesn’t mean the entire process and procedure of democracy is a failure. People want change, deliverance on the constitutional goals and promises, but it is amply clear with the current methods it may take a very long time to happen. Thus we see the rise of alternative democracy, we have the great Gandhian Anna Hazare, who has made it the mission of his life not just to curb corruption but also to improve electoral process and safeguard the interests of the farmers through a strong legislation. We see this aggression for a better, cleaner India coming out on the roads. It is clear that the deliverance on citizens’ needs is the touchstone of a welfare state, which in turn, is the basis of sound democracy. Anna’s movement is fighting for that very purpose, and with vigour, but at the same time in a completely non-viloent, peaceful and constitutional manner.

India’s struggle for independence from the British clutches is one of the most glorious ones in the world history. Faught under leadership of Gandhi, with the potent weapons of non-violence and strong firmness, it shook the foundations of British dominion over India. Gandhi, the half naked fakir, commanded a strength over the minds of Indian people, which was unparalleled and unprecedented in the world. It is this legacy which Anna is invoking.

If Gandhi laid the foundations of a free and moral India, then Anna can actualise real freedom for the people of this country. The storm of Anna is hugely strong and totally apolitical. Unlike the emergency movement, it does not want to replace one corrupt government, with another government (which in all likelihood would turn corrupt as well) ; rather it wants to eliminate the evil itself, to strike at the root and make real and lasting changes.

Most religions of the world have their promised saviours. It is said in Bhagwad Gita - "Whenever and wherever there is decline in religious practices and a simultaneous rise in irreligion, to re-establish righteousness and restore order, I descend to earth in human form." Christian and Islamic faiths also have their promised rescuers of humanity in Jesus and Mohammad. If we treat democracy as the new social religion of national communities, then I think our promised messiah has come. Let us all support him in whichever way we can, so that we get what is our birthright.

XXX