Stand up Routine

By Girish Menon. This is copyright material

Introduction:

S: Daddy, why don’t we make short satirical films  on issues that need some clarity?

D: Why, what’s the purpose?

S: This will give us a chance to explore what we think,  what we see and what it means?

D: I don’t know, son. 

 1.

Son: Daddy, Om Birla says that the names of Adani and Ambani cannot be raised in the Lok Sabha.

Daddy: Yes, I heard it too. He says, it's because Adani and Ambani are not in a position to respond to the allegations.

S: But the BJP always raises Nehru and Gandhi? Can they respond to the claims?

D: They believe the soul of Nehru and the Gandhis pervades parliament and hence can be invoked?

S: Does that mean that Ambani and Adani are soulless, Daddy?

D: I don't know son.

2.

Modiji phones Nirmala Sitharaman, 'Nirmalaji, yeh madhyam varg kyon ro rahen hai?

Nirmala: Sir, in Mussalmano ko rone do, Kuch dere ke baad chup ho jayenge'.

Modi: 'Kya matlab? Inme to koi Mussalman nahi hai'

Nirmala: Sir, yeh log hamare Mussaalman hai. Mera matlab hum shasan mein kuch bhi kar sakte hain aur chunav ke time par agar ham bole ki Hindu khatren mein hai to yeh kamal par angootha laga hi denge.

Modi: Ha, ha, main bhool gaya tha! Lage raho Nirmalaji.

3.

S: Daddy, a 40 year old American woman was found chained to a tree in the Sindhudurg forests for 40 days.

D: Yes, I heard that Lalita Kayi had come to India to learn yoga and meditation.

S: Doesn’t this chaining  require her to intensely meditate about her condition for 40 days, Daddy?

D: I don’t know son!

4.

S: Daddy, you remember the fairy tale 'The Emperor's New Clothes'? hat eventually happened to the truthful child?

D: Why do you ask? I think the child was subjected to severe punishment. Immediately after the parade he was pulled up by the Enforcement Directorate for being anti-national.

S: Did the people honour the child after the emperor was deposed?

D: Honoured? After the emperor was deposed the public pilloried him for destroying their dream.

S: Does that explain your experience with your bhakt friends and relatives?

D: I don’t know son!

5.

S: Daddy, are Indian industrialists as a class really patriotic?

D: Can we paint them all with one brush stroke? In any case, why do you ask?

S: The recent economic survey shows that while corporate profits have  risen significantly they have not invested or created new jobs in the economy? I thought we were doing trickle down economics?

D: So, while what you say is true, what's the question?

S: They also welcome free trade in all sectors but their own. Keep their money abroad and use robots and AI to meet their labour needs. So are they really patriotic, daddy?

D: I don’t know, son.

6.

S: Daddy, can we call Modi 3.0 a UPA 3 government?

D: Why, please explain.

S: Yesterday, both Modi and Seetharaman were comparing their performance with the UPA 1 & 2's performance 2004-2014.

D: But, didn't we vote for Modi expecting a big difference?

S: I don't know daddy?

7.

S: Daddy, most of the friends I meet these days hush hushedly refer to the threat posed by the increasing Muslim population. Is there such a threat to India?

D: I am not sure. I too have noticed more folks wearing the Islamist dress. One good way to know is to conduct a census. India's last census was in 2011.

S: Then, why does this eleven year old government shy away from any census, daddy?

D: I don't know, son

8.

S: Daddy, Rahul Gandhi has emerged as the voice of India’s downtrodden; the Dalits, Adivasis etc.

D: Yes, he appears popular with these groups. So what's your question?

S: Why don’t India’s downtrodden produce a leader from amongst their people?

D: I don’t know, son

9. 

S: Daddy, Rahul Gandhi tweeted the ED wants to question him.

D: Yes, I read that. I think he tweeted that from Wayanad.

S: Do you think the ED wants to know why he’s only visiting Manipur and Wayanad when our Agniveers are struggling in Russia and Ukraine?

D: I don’t know, son.

10.

S: Daddy, is Rahul Gandhi a loser?

D: He went to Manipur, set up a mohabbat ka dukaan and was seen consoling the victims of Wayanad?

S: But, he did not meet the cricket team nor congratulate Ms. Bhaker? Does that make Modiji a winner?

D: I don’t know, son.

11.

S: Daddy, The NGO 'Vote for Democracy' says that in 538 constituencies there is a discrepancy between the number of votes polled and the number of votes counted.

D: Yes, I read this. The discrepancy is to the tune of 50 million votes.

S: Could it then mean that the India alliance won the vote but the NDA won the count?

D: I don't know, son.

Never meet your hero!

Nadeem F Paracha in The Dawn

The German writer J Wolfgang Goethe once quipped, “Blessed is the nation that doesn’t need heroes.” As if to expand upon Goethe’s words, the British philosopher Herbert Spencer wrote, “Hero-worship is strongest where there is least regard for human freedom.”

There is every likelihood that Goethe was viewing societies as collectives, in which self-interest was the primary motivation but where the creation and worship of ‘heroes’ are acts to make people feel virtuous.

Heroes can’t become heroes without an audience. A segment of the society exhibits an individual and explains his or her actions or traits as ‘heroic’. If these receive enough applause, a hero is created. But then no one is really interested in knowing the actual person who has been turned into a hero. Only his mythologised sides are to be viewed.

The mythologising is done to quench a yearning in society — a yearning that cannot be fulfilled because it might be too impractical, utopian, irrational and, therefore, against self-interest. So, the mythologised individual becomes an alter ego of a society conscious of its inherent flaws. Great effort is thus invested in hiding the actual from the gaze of society, so that only the mythologised can be viewed.

One often comes across videos on social media of common everyday people doing virtuous deeds, such as helping an old person cross a busy road, or helping an animal. The helping hands in this regard are exhibited as ‘heroes’, even though they might not even be aware that they are being filmed.

What if they weren’t? What if they remain unaware about the applause that their ‘viral video’ has attracted? Will they stop being helpful without having an audience? They certainly won’t be hailed as heroes. They are often exhibited as heroes by those who want to use them to signal their own appreciative attitude towards ‘goodness’.

This is a harmless ploy. But since self-interest is rampant in almost every society, this can push some people to mould themselves as heroes. There have been cases in which men and women have actually staged certain ‘heroic’ acts, filmed them, and then put them out for all to view. The purpose is to generate praise and accolades for themselves and, when possible, even monetary gains.

But it is also possible that they truly want to be seen as heroes in an unheroic age, despite displaying forged heroism. Then there are those who are so smitten by the romanticised notions of a ‘heroic age’ that they actually plunge into real-life scenarios to quench their intense yearning to be seen as heroes.

For example, a person who voluntarily sticks his neck out for a cause that may lead to his arrest. He knows this. But he also knows that there will be many on social and electronic media who will begin to portray him as a hero. But the applauders often do this to signal their own disposition towards a ‘heroic’ cause.

We apparently live in an unheroic age — an age that philosophers such as Søren Kierkegaard, Friedrich Nietzsche or, for that matter, Muhammad Iqbal, detested. Each had their own understanding of a bygone heroic age.

To Nietzsche, the heroic age existed in some pre-modern period in history, when the Germanic people were fearless. To Iqbal, the heroic age was when early Muslims were powered by an unadulterated faith and passion to conquer the world. There are multiple periods in time that are referred to as ‘heroic ages’, depending on one’s favourite ideology or professed faith.

The yearning for heroes and the penchant for creating them to be revered — so that societies can feel better about themselves — is as old as when the first major civilisations began to appear, thousands of years ago. So when they spoke of heroic ages, what period of history were they reminiscing about — the Stone Age?

Humans are naturally pragmatic. From hunter-gatherers, we became scavenger-survivalists. The image may be off-putting but the latter actually requires one to be more rational, clever and pragmatic. This is how we have survived and progressed.

That ancient yearning for a heroic age has remained, though. An age that never was — an age that was always an imagined one. That’s why we even mythologise known histories, because the actual in this regard can be awkward to deal with. But it is possible to unfold.

America’s ‘founding fathers’ were revered for over two centuries as untainted heroes, until some historians decided to demystify them by exploring their lives outside their mythologised imaginings. Many of these heroes turned out to be slave-owners and not very pleasant people.

Mahatma Gandhi, revered as a symbol of tolerance, turned out to also be a man who disliked black South Africans. The founder of Pakistan MA Jinnah is mythologised as a man who supposedly strived to create an ‘Islamic state’, yet the fact is that he was a declared liberal and loved his wine. Martin Luther King Jr, the revered black rights activist, was also a prolific philanderer.

When freed from mythology, the heroes become human — still important men and women, but with various flaws. This is when they become real and more relatable. They become ‘anti-heroes.’

But there is always an urgency in societies to keep the flaws hidden. The flaws can damage the emotions that are invested in revering ‘heroes’, both dead and living. The act of revering provides an opportunity to feel bigger than a scavenger-survivor, even if this requires forged memories and heavily mythologised men and women.

Therefore, hero-worship can also make one blurt out even the most absurd things to keep a popular but distorted memory of a perceived hero intact. For example, this is exactly what one populist former Pakistani prime minister did when he declared that the terrorist Osama bin Laden was a martyr.

By doing this, the former PM was signalling his own ‘heroism’ as well — that of a proud fool who saw greatness in a mass murderer to signal his own ‘greatness’ in an unheroic age.

The French philosopher Voltaire viewed this tendency as a chain that one has fallen in love with. Voltaire wrote, “It is difficult to free fools from the chains they revere.”

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The Nehru-Gandhis and the Congress Presidency

Saeed Naqvi in The Dawn

THE media is riveted to the news that the Congress party will elect a new president in October, one who will not be from the Nehru-Gandhi family. So what will that do for the party or even for the country? Usually, insightful friends see in the jostling a pantomime sponsored by corporate chiefs whose names the Gandhis have dared to call out. The ‘rebellion’ within the Congress led by some who never won a Lok Sabha election, is an element in the script. When business captains met in Gujarat ahead of the 2014 elections to name Narendra Modi as their prime ministerial candidate, the move had a main purpose: to ensure the removal of the Gandhis from the opposition frame. The Gandhis on their part never wanted to be in politics. Now, they have an interest: to keep certain party men from capturing the party.

So, elect a new president by all means. However, a truer groundbreaking quest would be to perhaps figure out what really does India’s oldest party plan to do that would make it worthy of being the only party with a pan-India base. Statistics can be a misleading ploy but who can’t deny the hard facts the strangely stacked numbers reveal? The BJP won all of 37 per cent votes nationwide in the last general elections. The Congress got only slightly more than 19pc votes that translated to fewer than 10pc of the Lok Sabha’s seats for the first time.

But statistics are like a babbling toddler. You have to patiently understand the babble to divide the angst or the joy as the case may be. The cold facts are that the Congress was routed in 1977 and removed from power with a tally of 34pc votes, just 3pc fewer than the BJP’s current numbers. And with 34pc, the Congress was routed. However, and this is crucial, what the BJP hasn’t succeeded in doing is to have an imprint with a vote share spread in almost every Indian state. The Congress holds the position despite being in power only in Rajasthan today. Spare a thought for the needed change, if only the Congress puts its act together, not necessarily as the Lone Ranger of Hollywood movies but more like the Samurais of Kurosawa, rallying the entire opposition, resolutely and selflessly. The BJP rubs in the point that the Congress has only two seats in Uttar Pradesh, true. But the BJP had two seats in parliament once, and that was not long ago as Indian politics goes.

Focus is key. The torture the other day of a physically frail Sonia Gandhi being summoned by the government’s revenue sleuths to their offices was despicable. The BJP thrives on being mean with critics and opposition parties. When BJP’s senior leader L.K. Advani was grilled, however, over charges of dubiously transacted election funds wealth, which implied money laundering, the Congress ensured that all questions were asked at Advani’s residence. It was not his privilege, just a courtesy to a senior opposition leader. 

However, what was disconcerting other than Sonia trudging to the revenue officers thrice in a row was to see the party ‘in action’ over the matter. Every senior leader was dying to court arrest. They who never came out when mobs killed innocent Indians, or when wrong Indians were sent to jail. Protest the leader’s perverse grilling by all means. But spare a thought also for the time the same leaders were missing from view when a woman was gang-raped in Gujarat of 2002 and her rapists were set free with a nod from the highest court. Masses would have joined the Congress had it protested then as it did Ms Gandhi’s personal trauma. Who was advising the Gandhis to squander the precious chance to redeem their pledge for a national movement when citizens were being assaulted by the state? Is the new president going to lead the charge?

Whatever has happened to the second freedom movement, anyway? Had the leaders spoken out of turn? Was the thought too unwieldy for their brand of slothful politics? In that case it’s so ironical.

Gandhi critics cite the party’s recent habit of perpetually losing elections. They seem less concerned that where the party did win the states with allies, it found its satraps deserting the party to join or help the BJP in toppling the Congress and its allies. Karnataka, Madhya Pradesh and more recently Maharashtra come to mind as states the BJP did not win but rules. Is changing the party president the answer?

It could be crucial, therefore, that while ushering in a new party chief, Congress leaders also define what they meant when they called for a second independence movement. Focus on that instead of undermining the critical importance of the Gandhis, not necessarily as leaders but as a uniting force at this critical juncture of politics ahead of the 2024 polls.

Let’s be clear. The family was thrust into politics by a string of dark events, beginning with Indira Gandhi’s assassination. It’s a lie that her son coveted the job as her successor. There’s no evidence to support the claim. The minions may have created the pressure rightly or wrongly that he alone could save India from the instability triggered by Indira Gandhi’s policies, chiefly towards Punjab, and then by her gruesome death. However, Sonia Gandhi is on record as threatening to leave her husband if he became prime minister. She feared, presciently as it turned out, that he too would be killed. Now that Rahul is setting out on a ‘Unite the nation march’ next month — after having refused the party president’s job yet again — he could be preparing India for the resumption of mass politics that had gone missing from the Congress worldview. He is taking a very necessary risk at a very violent moment in Indian history. Is this ambition?

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Don’t blame Nehru’s Socialism for Air India fate. Read the 1944 Bombay Plan first

Vibhav Mariwala in The Print


Air India’s privatisation is finally underway, albeit, belatedly. Consequently, this has led to conversations around the planned economy, and in turn blamed the Socialist economy for India’s woes. These debates presume that India was forced into planning; this assumption undermines the country’s economic history, and disregards the role that Indian businesses played in shaping economic policy leading up to Independence.

In 1944, during the height of the Bengal famine, and with the seeming inevitability of Independence, J.R.D. Tata and seven other industrialists and executives — G.D. Birla, Purushottam Das Thakurdas, Ardeshir Shroff, Kasturbhai Lalbhai, Ardeshir Dalal, John Matthai, and Lal Shri Ram — came together to write a manifesto on the future of the Indian economy post-Independence. This was known as the Bombay Plan, or more formally called A Plan of Economic Development for India. The authors of the plan helped set up the Reserve Bank of India (RBI), Federation of Indian Chambers of Commerce and Industry (FICCI), supported the Indian National Congress (INC) during the Freedom struggle and even sat on the viceroy’s executive council during WWII.

View on economy

The Bombay Plan aimed to express the authors’ views on the post-Independence economy. It had the following components: a transition from agricultural domination to industrialisation; the allocation of resources through centralised planning, and the division of industries into ‘basic industries’, dominated by the State, and ‘consumer industries’, left to the private sector. From its outset, the plan acknowledged the primacy of the State in organising the economy and providing basic necessities to citizens. Historians such as Medha Kudaisya call the plan “a revolutionary idea” in State planning since it adopted a middle way for the private sector to coexist in a planned economy. On the other hand, Vivek Chibber in Locked in Place, argues that the plan was a way for businesses to entrench their own vested interests. (Vivek Chibber, Locked in Place: State-Building and Late Industrialization in India (Princeton, N.J. ; Princeton University Press, 2006), 86.)

The principle objective of the plan was “to bring about a doubling of the present per capita income within a period of fifteen years from the time the plan comes into operation,” and increase production of power and capital goods. It then went on to define a reasonable living standard, cost of housing, clothing and food to individuals, housing requirements, and the provision of essential infrastructure like sewage treatment, water and electricity. It planned to achieve these aims in three ‘leaps’ spread over five years, analogous to the Five-Year Plans. The table below reflects these priorities.
Graphic by Ramandeep Kaur | ThePrint

The planners argued for a ‘mixed-economy’ model, where the government would take control of ‘basic industries,’ and the private sector would take charge of ‘consumer industries’. Basic industries included transportation, chemicals, power generation, and steel production. More significantly, they argued that nationalisation of basic industries could reduce income disparities and that the government had to prioritise basic industries over consumption to reduce poverty. The planners conclude this section by saying, “for the success of our economic plan that the basic industries, on which ultimately the whole economic development of the country depends, should be developed as rapidly as possible,” emphasising that the government needed to take a leading role in the economy to ensure their provision. This shows that the the business community conceded the centrality of the State in building India’s economy.

The plan was well received, with endorsements from FICCI, RBI Governor C.D. Deshmukh, and the viceroy, who in response to the plan document had established a Department of Planning and Development in 1944 (Tryst with Prosperity). Newspaper editorials in India and abroad supported the plan. The Glasgow Herald commended the planners for thinking about issues such as “public health, population control and education” that “Indian political leaders [could not] be induced to think about, however urgent.” The New York Times reported that “the main political factions in India do not seem to be coming forward with any such practical approaches,” reiterating the view that India’s political elite had not considered policy solutions to India’s problems. However, the plan document was criticised as well for being inaccurate and a vehicle for the elite to entrench their interests over the interests of the poor by K.T. Shah, general secretary of the 1937-38 NPC and Gulzarilal Nanda, future Planning Minister (1951-63)and other economists. Its calculations relied on statistics from 1932, making its assumptions highly outdated and it underestimated the costs of implementing its aims.
 
Influence on economic planning

The document was significant since it reframed debates on State planning — from arguing if the State should dominate the economy, to analysing the extent to which the State should be involved in the economy. Its influence on Indian economic planning is clearly seen in the immediate aftermath of WWII, and in the First and Second Five-Year Plans that prioritised agricultural development and industrial growth, respectively. It also paved the way for India to adopt a third way in structuring its political economy by providing an opportunity to the country to combine aspects of Western capitalism, Soviet planning, and Western Socialism, allowing India to chart its own independent course. To many, the plan was a way for businesses to signal to the INC leadership that it was willing to accept the supremacy of the State in the economy, while acknowledging the role of the private sector in supporting consumption activity.

Insisting that Nehruvian Socialism was the cause for India’s economic ills without acknowledging the political and economic contexts of post-Independence India reflects an incomplete understanding of India’s formative years after independence. The Bombay Plan is an essential document to understanding the events that led to the creation of India’s planned economy, and reiterates the view that planning was not imposed on the country, but was widely debated across the private and public sphere in the years leading up to Independence.

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What if NaMo was India’s PM in 1947?

By Girish Menon

Pervez Hoodbhoy, one of few famed Pakistan scientists, asked whether India could have launched Chandrayaan2 if Modi was India’s Prime Minister in 1947? I thought this was an extremely important question in an era when all things Nehruvian and Indirayian are being rubbished without any concern for facts.

Meghnad Desai, an economist of renown, in his latest piece in the Indian Express provides a stark example. Desai tries to create the impression that it was the private sector that was responsible for India’s lead in the space programme. Desai states that despite Nehru’s inclinations towards the public sector he listened to Sarabhai, who came from an industrialist family and had a market orientation, and this resulted in the successful space programme.

What Desai ignores is that ISRO has always been a public sector organisation. It was not started by the Sarabhai family and subsequently nationalised by a socialist Nehru or Indira.

A recent edition of the Guardian (How the state runs business in China) talked about how members of China’s Communist Party are involved in the management of all large companies operating in China. This includes western multinationals as well. And China is poised to be the world’s largest economy with its firms ready to compete with global corporates. Free market ideologues deliberately ignore such facts.

In India’s case, the spokespersons of the ruling corporatocracy fail to admit that the industrialists post independence viz. Tatas and Birlas did not have the capital nor the knowhow to launch the industrial revolution and it was left to Nehru to use tax payer money to launch the education and scientific revolution whose benefits India is now reaping.

The case I am making is that there are good public sector organisations as well as bad ones. The bad ones could be shut down due to their continuous reliance on government subsidies. But as the so far botched privatisation of Air-India has shown, India’s private sector enthusiasts have not shown any enthusiasm to take over and turn around such firms. Instead, they would like instant money spinners or public sector firms which can be cannibalised for instant profit.

Even in the case of bad public sector firms, if a systematic analysis of their sickness is carried out many will reveal that their problems often are not within the firm but lie outside with their political masters. In Air-India’s case the decisions by Praful Patel to favour Jet Airways and to destroy the public sector firm have led to its current state.

On the other hand, it is worthwhile to study the case of Jet Airways the private sector darling of free market India. It is now bankrupt despite all the favours given to it including flying rights and free aviation fuel.

There are so many instances of India’s preferred industrialists being given favourable loans, government lands and other subsidies and yet not contributing to reducing the burgeoning unemployment question. All of this is swept under the carpet as the current administration prepares to make a distress sale of the public sector.

India’s private sector has not provided global leadership in any area. While we await to see what Anil Ambani’s defence company will do, Indians must rejoice Chandrayaan2 while not forgetting that it is a public sector firm that is a world leader in rockets and satellite technology.

Pranab Mukherjee's visit to RSS HQ explained

Jawed Naqvi in The Dawn

TWO lobbies were clearly worried by a photograph that was clicked during the swearing-in celebrations of the Karnataka anti-BJP coalition. It showed Congress leader Sonia Gandhi locked in a rare embrace with Dalit leader Mayawati. The picture had other leaders who were opposed to the Modi-led BJP government basking in the glory of the Karnataka victory, but the hugging of the two women was a defining moment. Insidious advisers to the Congress leadership had stalled their coming together in the past.

Among the understated reasons was the stark reality that some of the Gandhi family’s upper-caste advisers also happened to be conduits for the mercantile lobbies based in Mumbai. The photograph threatened both, the tycoons and their caste protégés adorning the upper houses of legislatures, where those who cannot win the Lok Sabha or assembly polls are given a cosy perch, not just in Congress.

There is a brouhaha about former president and former Congress minister Pranab Mukherjee’s visit to the Rashtriya Swayamsevak Sangh headquarters. It’s surprising why no one has linked the visit with the Karnataka photo. Mukherjee is an educated Brahmin, flaunting the requisite links with Mumbai businesses, which could be a temptation for the RSS leadership to sound him out.

It is possible of course that the nudge for the meeting came from the mercantile club in Mumbai. It has acquired the habit of late of playing kingmakers. Remember how hard they had lobbied with the RSS to make Narendra Modi the BJP’s prime ministerial candidate? 

They finance other parties too, not the least the Congress party. But there is a silent caveat here. The Congress that forms the government or heads a coalition should not offer the prime minister’s job to a Gandhi, and we have had two such non-Gandhi Congress prime ministers to press the point.

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There is a history to this reasoning and the Gandhi family has been pitchforked as the villains, or the heroes, depending on where you are vis-à-vis crony capitalism. Jawaharlal Nehru had no love lost for the mercantile leaders whom Gandhiji otherwise saw as the trustees of a free India. Nehru put their biggest icon in jail for fraud. (R.K. Dalmia’s close friendship with Mohammad Ali Jinnah may have been an added allergen.)

Then came Indira Gandhi. She nationalised the cabal’s ‘usurious’ banks and also locked up several of them under the draconian Conservation of Foreign Exchange and Prevention of Smuggling Activities Act, the law she passed just before the 1975-77 emergency.

Mr Mukherjee recently chronicled his political innings from 1980 onwards. That marked the post-emergency return for Indira Gandhi who was looking vulnerable after her traditional left supporters deserted her over the emergency. Mr Mukherjee’s proximity to the Mumbai tycoons is well documented in books that predictably did not make it to bookshops. He became a darling of the media as her finance minister, the same media that is celebrating his visit to the RSS headquarters although he said perfectly liberal, pro-constitution things there. When Mrs Gandhi was killed, Mr Mukherjee reportedly saw himself as her natural successor, a thought resented by her family friends.

Rajiv Gandhi arrived to throw the ‘moneybags off the backs of the Congress workers’. He sent Mukherjee into political oblivion. The tycoons, however, swung into action. Every inch of media space they owned was harnessed to tarnish the young prime minister with financial scams. His death brought the cabal and Mukherjee back into the heart of Indian politics, both firmly embraced by Narasimha Rao.

One more twist followed. When Rao lost the elections in 1996, he handed over the Congress presidency to Sitaram Kesri, a canny grass-roots Congressman. The change was accepted by the Gandhis who saw in Kesri a better chance of getting to the bottom of Rajiv’s murder mystery than Rao had delivered. Also Kesri shored up two prime ministers with the help of communists.

I remember asking him at a news conference why he had taken the unusual step to ally with Dalit leader Mayawati in 1998. Did he see her as an asset as a woman leader, or was she a potential Dalit ally? Kesri exploded with joy. Both, he yelled. We don’t know which of the Congress rivals locked him up in the bathroom subsequently and handed the leadership to a still reluctant Sonia Gandhi, who had evidently not yet recovered from the shock of her husband’s assassination. Mukherjee was part of the group, or perhaps its leader, that went after Kesri in what can only be described as a palace coup. Kesri saw himself as a Gandhi loyalist and didn’t know what hit him. He died from the shock.

It is said that the Mumbai club has applied a financial squeeze on the Congress party for flirting with state leaders they do not control. This could be a blessing in disguise for the party. It could bring the Gandhis close to crucial leaders like Mayawati, Arvind Kejriwal, Lalu Yadav and Mamata Banerjee who have to fend for themselves financially.

If, like Kejriwal, Rahul Gandhi goes for crowd funding instead of leaning on crony tycoons for support, he might become a richer, cleaner leader. But before that, he must do with the current potential ‘Congress Syndicate’ what Emperor Akbar did with his regent Bairam Khan or Nehru did with his detractors clothed as advisers. They could be sent to work with the masses under a new Kamraj Plan to borrow from the Congress history.

Above all, it was Mayawati’s sacrifice and not ambition that has reaped rewards for a rejuvenated opposition. Rather than aim to become prime minister, Rahul Gandhi would do well to watch out for deserters, no matter how educated they are, while embracing the game-changing picture from Karnataka.

Why religion is here to stay and science won’t destroy it

Peter Harrison in The Wire.In



In 1966, just over 50 years ago, the distinguished Canadian-born anthropologist Anthony Wallace confidently predicted the global demise of religion at the hands of an advancing science: ‘belief in supernatural powers is doomed to die out, all over the world, as a result of the increasing adequacy and diffusion of scientific knowledge’. Wallace’s vision was not exceptional. On the contrary, the modern social sciences, which took shape in 19th-century western Europe, took their own recent historical experience of secularisation as a universal model. An assumption lay at the core of the social sciences, either presuming or sometimes predicting that all cultures would eventually converge on something roughly approximating secular, Western, liberal democracy. Then something closer to the opposite happened.

Not only has secularism failed to continue its steady global march but countries as varied as Iran, India, Israel, Algeria and Turkey have either had their secular governments replaced by religious ones, or have seen the rise of influential religious nationalist movements. Secularisation, as predicted by the social sciences, has failed.

To be sure, this failure is not unqualified. Many Western countries continue to witness decline in religious belief and practice. The most recent census data released in Australia, for example, shows that 30 per cent of the population identify as having ‘no religion’, and that this percentage is increasing. International surveys confirm comparatively low levels of religious commitment in western Europe and Australasia. Even the United States, a long-time source of embarrassment for the secularisation thesis, has seen a rise in unbelief.

The percentage of atheists in the US now sits at an all-time high (if ‘high’ is the right word) of around 3 per cent. Yet, for all that, globally, the total number of people who consider themselves to be religious remains high, and demographic trends suggest that the overall pattern for the immediate future will be one of religious growth. But this isn’t the only failure of the secularisation thesis.

Scientists, intellectuals and social scientists expected that the spread of modern science would drive secularisation – that science would be a secularising force. But that simply hasn’t been the case. If we look at those societies where religion remains vibrant, their key common features are less to do with science, and more to do with feelings of existential security and protection from some of the basic uncertainties of life in the form of public goods. A social safety net might be correlated with scientific advances but only loosely, and again the case of the US is instructive. The US is arguably the most scientifically and technologically advanced society in the world, and yet at the same time the most religious of Western societies. As the British sociologist David Martin concluded in The Future of Christianity (2011): ‘There is no consistent relation between the degree of scientific advance and a reduced profile of religious influence, belief and practice.’

The story of science and secularisation becomes even more intriguing when we consider those societies that have witnessed significant reactions against secularist agendas. India’s first prime minister Jawaharlal Nehru championed secular and scientific ideals, and enlisted scientific education in the project of modernisation. Nehru was confident that Hindu visions of a Vedic past and Muslim dreams of an Islamic theocracy would both succumb to the inexorable historical march of secularisation. ‘There is only one-way traffic in Time,’ he declared. But as the subsequent rise of Hindu and Islamic fundamentalism adequately attests, Nehru was wrong. Moreover, the association of science with a secularising agenda has backfired, with science becoming a collateral casualty of resistance to secularism.

Turkey provides an even more revealing case. Like most pioneering nationalists, Mustafa Kemal Atatürk, the founder of the Turkish republic, was a committed secularist. Atatürk believed that science was destined to displace religion. In order to make sure that Turkey was on the right side of history, he gave science, in particular evolutionary biology, a central place in the state education system of the fledgling Turkish republic.

As a result, evolution came to be associated with Atatürk’s entire political programme, including secularism. Islamist parties in Turkey, seeking to counter the secularist ideals of the nation’s founders, have also attacked the teaching of evolution. For them, evolution is associated with secular materialism. This sentiment culminated in the decision this June to remove the teaching of evolution from the high-school classroom. Again, science has become a victim of guilt by association.

The US represents a different cultural context, where it might seem that the key issue is a conflict between literal readings of Genesis and key features of evolutionary history. But in fact, much of the creationist discourse centres on moral values. In the US case too, we see anti-evolutionism motivated at least in part by the assumption that evolutionary theory is a stalking horse for secular materialism and its attendant moral commitments. As in India and Turkey, secularism is actually hurting science.

In brief, global secularisation is not inevitable and, when it does happen, it is not caused by science. Further, when the attempt is made to use science to advance secularism, the results can damage science. The thesis that ‘science causes secularisation’ simply fails the empirical test, and enlisting science as an instrument of secularisation turns out to be poor strategy. The science and secularism pairing is so awkward that it raises the question: why did anyone think otherwise?

Historically, two related sources advanced the idea that science would displace religion. First, 19th-century progressivist conceptions of history, particularly associated with the French philosopher Auguste Comte, held to a theory of history in which societies pass through three stages – religious, metaphysical and scientific (or ‘positive’). Comte coined the term ‘sociology’ and he wanted to diminish the social influence of religion and replace it with a new science of society. Comte’s influence extended to the ‘young Turks’ and Atatürk.

The 19th century also witnessed the inception of the ‘conflict model’ of science and religion. This was the view that history can be understood in terms of a ‘conflict between two epochs in the evolution of human thought – the theological and the scientific’. This description comes from Andrew Dickson White’s influential A History of the Warfare of Science with Theology in Christendom (1896), the title of which nicely encapsulates its author’s general theory. White’s work, as well as John William Draper’s earlier History of the Conflict Between Religion and Science (1874), firmly established the conflict thesis as the default way of thinking about the historical relations between science and religion. Both works were translated into multiple languages. Draper’s History went through more than 50 printings in the US alone, was translated into 20 languages and, notably, became a bestseller in the late Ottoman empire, where it informed Atatürk’s understanding that progress meant science superseding religion.

Today, people are less confident that history moves through a series of set stages toward a single destination. Nor, despite its popular persistence, do most historians of science support the idea of an enduring conflict between science and religion. Renowned collisions, such as the Galileo affair, turned on politics and personalities, not just science and religion. Darwin had significant religious supporters and scientific detractors, as well as vice versa. Many other alleged instances of science-religion conflict have now been exposed as pure inventions. In fact, contrary to conflict, the historical norm has more often been one of mutual support between science and religion. In its formative years in the 17th century, modern science relied on religious legitimation. During the 18th and 19th centuries, natural theology helped to popularise science.

The conflict model of science and religion offered a mistaken view of the past and, when combined with expectations of secularisation, led to a flawed vision of the future. Secularisation theory failed at both description and prediction. The real question is why we continue to encounter proponents of science-religion conflict. Many are prominent scientists. It would be superfluous to rehearse Richard Dawkins’s musings on this topic, but he is by no means a solitary voice. Stephen Hawking thinks that ‘science will win because it works’; Sam Harris has declared that ‘science must destroy religion’; Stephen Weinberg thinks that science has weakened religious certitude; Colin Blakemore predicts that science will eventually make religion unnecessary. Historical evidence simply does not support such contentions. Indeed, it suggests that they are misguided.

So why do they persist? The answers are political. Leaving aside any lingering fondness for quaint 19th-century understandings of history, we must look to the fear of Islamic fundamentalism, exasperation with creationism, an aversion to alliances between the religious Right and climate-change denial, and worries about the erosion of scientific authority. While we might be sympathetic to these concerns, there is no disguising the fact that they arise out of an unhelpful intrusion of normative commitments into the discussion. Wishful thinking – hoping that science will vanquish religion – is no substitute for a sober assessment of present realities. Continuing with this advocacy is likely to have an effect opposite to that intended.

Religion is not going away any time soon, and science will not destroy it. If anything, it is science that is subject to increasing threats to its authority and social legitimacy. Given this, science needs all the friends it can get. Its advocates would be well advised to stop fabricating an enemy out of religion, or insisting that the only path to a secure future lies in a marriage of science and secularism.

Saffron storm, hard cash

Jawed Naqvi in The Dawn

A young man described himself as a dejected Muslim, and punctured the sharp analysis that was under way about the Uttar Pradesh defeat. The venue was a well-appointed seminar room at the India International Centre. Why don’t we show our outrage like they do in America, the young Muslim wanted to know. People in America are out on the streets fighting for the refugees, Latinos, Muslims, blacks, everyone. One US citizen was shot trying to protect an Indian victim of racial assault. Why are Indian opponents of Hindutva so full of wisdom and analysis but few, barring angry students in the universities, take to the streets?

It’s not that people are not fighting injustices. From Bastar to Indian Kashmir, from Manipur to Manesar, peasants, workers, college students, tribespeople, Dalits; they are fighting back. But they are vulnerable without a groundswell of mass support like we see in other countries.

Off and on, political parties are capable of expressing outrage. A heartbreaking scene in parliament is to see Congress MPs screaming their lungs out with rage, but that’s usually when Sonia Gandhi is attacked or Rahul Gandhi belittled. Yet there is no hope of stopping the Hindutva march without accepting the Congress as a pivot to defeat the Modi-Yogi party in 2019.
It’s a given. The slaughterhouses may or may not open any time soon, but an opposition win in 2019 is easier to foresee. It could be a pyrrhic victory, the way the dice is loaded, but it is the only way. Will the Congress join the battle without pushing itself as the natural claimant to power? Without humility, we may not be able to address the young man’s dejection.

Like it or not, there is no other opposition party with the reach of the Congress, even today. Should we be saddled with a party that rises to its feet to protect its leaders — which it should — but has lost the habit of marching against the insults and torture that large sections of Indians endure daily?
A common and valid fear is that the party is vulnerable before the IOUs its satraps may have signed with big league traders, who drive politics in India today.

If religious fascism is staring down India’s throat, there’s someone financing it.

The Congress needs to ask itself bluntly: who chose Mr Modi as prime minister? It was the same people that chose Manmohan Singh before him. The fact is that India has come to be ruled by traders, though they have neither the vision nor the capacity to industrialise or modernise this country of 1.5 billion. Their fabled appetite for inflicting bad loans on the state exchequer is legendary, though they have seldom measured up to Nehru’s maligned public sector to build any core industry. (Bringing spectrum machines from Europe and mobile phones from China for more and more people to watch mediocre reality shows is neither modernisation nor industrialisation.)

The traders have thrived by funding ruling parties and keeping their options open with the opposition when necessary. It’s like placing casino chips on the roulette table, which is what they have turned a once robust democracy into. If there’s religious fascism staring down India’s throat, there’s someone financing it.

The newspapers won’t tell you all that. The traders own the papers. The umbilical cord between religious regression and traders has been well established in a fabulous book on the Gita Press by a fellow journalist; same with TV.

Nehru wasn’t terribly impressed with them. He fired his finance minister for flirting with their ilk. Indira Gandhi did one better. She installed socialism as a talisman against private profiteers in the preamble of the constitution. They hated her for that. The older Indian literature (Premchand) and cinema were quite a lot about their shady reality — Mother India, Foot Path, Do Bigha Zamin, Shree 420, to name a few.

At the Congress centenary in Mumbai, Rajiv Gandhi called out the ‘moneybags’ riding the backs of party workers. They retaliated through his closest coterie to smear him with the Bofors refuse. The first move against Hindutva’s financiers will be an uphill journey. The IOUs will come into play.

For that, the Congress must evict the agents of the moneybags known to surround its leadership. But they’re not the only reality the Congress must discard. It has to rid itself of ‘soft Hindutva’ completely, and it absolutely must stop indulging regressive Muslim clerics as a vote bank.

For a start, the West Bengal, Karnataka, and Delhi assemblies will need every opposition member’s support in the coming days. The most laughable of the cases will be summoned against the unimpeachable Arvind Kejriwal, a bête noire for the traders, whose hanky-panky he excels in exposing.

For better or worse, it is the Congress that still holds the key to 2019. Even in the post-emergency rout, the party kept a vote share of 41 per cent. And after the 2014 shock, its vote has grown, not decreased.

While everyone needs to think about 2019, the left faces a more daunting challenge. It knows that the Modi-Yogi party does not enjoy a majority of Indian votes. However, the majority includes Mamata Banerjee, who says she wants to join hands with the left against the BJP. Others are Lalu Yadav, Nitish Kumar, Arvind Kejriwal, Mayawati, Akhilesh Yadav, most of the Dravida parties and, above all, the Congress. The left has inflicted self-harm by putting up candidates against all these opponents of the BJP — in Bihar, in Uttar Pradesh, in Delhi. In West Bengal and Kerala, can it see eye to eye with its anti-BJP rivals?
As the keystone in the needed coalition, the left must drastically tweak its politics. It alone has the ability to lift the profile of the Indian ideology, which is still Nehruvian at its core, as the worried man at the Indian International Centre will be pleased to note.

Why bhakti in politics is bad for democracy

Ramachandra Guha in The Hindustan Times


Back in 2005, a knowledgeable Gujarati journalist wrote of how ‘Narendra Modi thinks a detergent named development will wash away the memory of 2002’. While focusing on new infrastructure and industrial projects in his state, the then chief minister of Gujarat launched what the journalist called ‘a massive self-publicity drive’, publishing calendars, booklets and posters where his own photograph appeared prominently alongside words and statistics speaking of Gujarat’s achievements under his leadership. ‘Modi has made sure that in Gujarat no one can escape noticing him,’ remarked the journalist.

Since May 2014, this self-publicity drive has been extended to the nation as a whole. In fact, the process began before the general elections, when, through social media and his speeches, Narendra Modi successfully projected himself as the sole and singular alternative to a (visibly) corrupt UPA regime. The BJP, a party previously opposed to ‘vyakti puja’, succumbed to the power of Modi’s personality. Since his swearing-in as Prime Minister, the government has done what the party did before it: totally subordinated itself to the will, and occasionally the whim, of a single individual.

Hero-worship is not uncommon in India. Indeed, we tend to excessively venerate high achievers in many fields. Consider the extraordinarily large and devoted fan following of Sachin Tendulkar and Lata Mangeshkar. These fans see their icons as flawless in a way fans in other countries do not. In America, Bob Dylan has many admirers but also more than a few critics. The same is true of the British tennis player Andy Murray. But in public discourse in India, criticism of Sachin and Lata is extremely rare. When offered, it tends to be met with vituperative abuse, not by rational or reasoned rebuttal.

The hero-worship of sportspeople is merely silly. But the hero-worship of politicians is inimical to democracy. In the 19th and 20th centuries, Maharashtra and Tamil Nadu were epicentres of progressive social reform, whose activists promoted caste and gender equality, rational thinking, and individual rights. Yet in more recent years, Maharashra has seen the cult of Bal Thackeray, Tamil Nadu the cult of J Jayalalithaa. In each case, the power of the State was (in Jayalalithaa’s case still is) put in service of this personality cult, with harassment and intimidation of critics being common.

However, at a nation-wide level the cult of Narendra Modi has had only one predecessor — that of Indira Gandhi. Thus now, as then, ruling party politicians demand that citizens see the Prime Minister as embodying not just the party or the government, but the nation itself. Millions of devotees on social media (as well as quite a few journalists) have succumbed to the most extreme form of hero-worship. More worryingly, one senior cabinet minister has called Narendra Modi a Messiah. A chief minister has insinuated that anyone who criticises the Prime Minister’s policies is anti-national. Meanwhile, as in Indira Gandhi’s time, the government’s publicity wing, as well as AIR and Doordarshan, works overtime to broadcast the Prime Minister’s image and achievements.

While viewing the promotion of this cult of Narendra Modi, I have been reminded of two texts by long-dead thinker-politicians, both (sadly) still relevant. The first is an essay published by Jawaharlal Nehru in 1937 under the pen-name of ‘Chanakya’. Here Nehru, referring to himself in the third person (as Modi often does now), remarked: ‘Jawaharlal cannot become a fascist. Yet he has all the makings of a dictator in him — a vast popularity, a strong will directed to a well-defined purpose, energy, pride, organisational capacity, ability, hardness, and, with all his love of the crowd, an intolerance of others and a certain contempt for the weak and the inefficient.’

Nehru was here issuing a warning to himself. Twelve years later, in his remarkable last speech to the Constituent Assembly, BR Ambedkar issued a warning to all Indians, when, invoking John Stuart Mill, he asked them not ‘to lay their liberties at the feet of even a great man, or to trust him with powers which enable him to subvert their institutions’. There was ‘nothing wrong’, said Ambedkar, ‘in being grateful to great men who have rendered life-long services to the country. But there are limits to gratefulness.’ He worried that in India, ‘Bhakti or what may be called the path of devotion or hero-worship, plays a part in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world. Bhakti in religion may be a road to the salvation of the soul. But in politics, Bhakti or hero-worship is a sure road to degradation and to eventual dictatorship.’

These remarks uncannily anticipated the cult of Indira Gandhi and the Emergency. As I have written in these columns before, Indian democracy is now too robust to be destroyed by a single individual. But it can still be severely damaged. That is why this personality cult of Narendra Modi must be challenged (and checked) before it goes much further.

Later this week we shall observe the 60th anniversary of BR Ambedkar’s death. Some well-meaning (and brave) member of the Prime Minister’s inner circle should bring Ambedkar’s speech of 1949 to his attention. And perhaps Nehru’s pseudonymous article of 1937 too.