Fahd Hussain in The Dawn
Imran Khan’s supporters can see no wrong in what he says or does. We have witnessed this phenomenon unfurl itself like a lazy python these last few years, but more so with greater intensity during Khan’s pre- and post-ouster days. On display is a textbook case of blind devotion. Such devotion entails a deliberate — or perhaps subconscious — suspension of critical thinking. Only mass hysteria can explain absolute rejection of facts and a willing embrace of free-flying rhetoric untethered by verifiable information.
And yet, does this really make sense?
Bounce this explanation off actual people around you — friends, families, acquaintances — and you start to feel uncomfortable with the laziness of the explanation.
On your left, for instance, is the professor with a doctorate in natural sciences from one of the top universities in the world, someone whose entire educational foundation and career is based on the power of empirical evidence and scientific rationalism — and here he is hysterically arguing why the PTI deputy speaker’s violation of the constitution is no big deal. On your right is the top executive of a multinational company with an MBA from an Ivy League school, someone whose training and practice of craft is based on hard data crunched with power of sharp logic — and here he is frothing at the mouth in delirium while yelling that the Joe Biden administration actually conspired with the entire top leadership of the PDM to topple Imran Khan.
These are rational people, you remind yourself. You have known them for years, and admired them for their academic and professional achievements — perhaps even been motivated by their pursuit of success — and yet you see them experiencing a strange quasi-psychedelic meltdown in full public glare. It just does not add up.
It is not just these metaphorical persons — resembling many real ones in all our lives, as it so happens — but hundreds of thousands of Pakistanis from all walks of life locked inside a massive groupthink spurred by sweeping generalisations dressed up as political narrative. No argument, no logic and no rationale — no, nothing makes sense, and nothing is acceptable or even worth considering if it does not gel perfectly with their preconceived notions.
What we are witnessing is a seminal moment in our political evolution — progressive or regressive is a matter of personal perspective — and this moment is situated bang in the centre of a social and political transformation so impactful that it could define the shape of our society for the years ahead.
In an acutely polarised environment, it is easy to pass judgement on those sitting across the fence. Most of us yield to this temptation. When we do, we help reinforce caricatures that have little resemblance to people around us, and these fail to explain why people believe what they believe.
So why do such a large number of people believe what they believe even when overwhelming evidence points towards the opposite conclusion? In our context, this may be due in part to the visceral politicisation of the national discourse and the deep personal loathing of rivals that the PTI has injected into what should otherwise be a contest of ideas and ideologies. At the heart of this is the revulsion against the system because it has not really delivered what it exists to deliver: improving the lives of citizens through protection of rights and provision of services. It is therefore easy and convenient to blame the system, and in turn all those institutions that constitute the system as a whole.
Imran Khan has modelled himself well as the anti-system crusader. He insists very persuasively that he has neither been co-opted nor corrupted by the system; that when he says he wants to change this system, it implies that there is nothing sacrosanct about the system, or for that matter, about the exalted institutions that make up the system. He has been able to establish this narrative successfully because the central theme of his narrative is, in fact, true: the system has not delivered.
But the argument is only half done here. The other half is perhaps even more crucial — diagnosing why it has not delivered. It is here that Imran Khan goes off tangent. And he does so not just in terms of his solutions, but his own shockingly weak performance as the prime minister who had it all but could not do much with it. In fact, after nearly four years in power, and having precious little to show for them, Imran has for all practical purposes joined the long line of those who are, in fact, responsible for the sad reality that the system has not delivered.
But someone forgot to break this news to the PTI supporters.
In essence then, if Pakistani society wants to row itself back from this stage where the electorate is at war with itself on a battlefield littered with semi-truths, partial facts and outright lies, it will need to face up to a bitter fact: what we see unfolding in front of us is the contamination of decades of social and educational decay injected with deadly and potent steroids of propaganda, brainwashing and ‘otherisation’ of anyone who looks, speaks, acts or believes differently.
Those social studies books you read in school and thought you would outgrow — well, now you know how wrong you were?
In this cesspool, everyone points fingers at everyone else when no one really has the right to do so. Seven decades of wrong governance laced with wrong priorities and fuelled by wrong policies have led us to a stage today where traditional parties cannot stomach the aspirations of a new generation, and new parties cannot digest the requirements of what constitutes governance, statecraft and institutional equilibrium within a democratic society.
And you thought holding elections was our biggest problem today. Be afraid. Be very afraid.
Showing posts with label blind. Show all posts
Showing posts with label blind. Show all posts
Saturday, 23 April 2022
The state of Pakistan: Isn't the support for BJP similar?
Thursday, 17 January 2013
The west's crisis is one of democracy as much as finance
The spirit of dictators like Ceausescu is finding new life in the response of the European elite to pressures in the eurozone
Nicolae Ceausescu
addresses Romania's Communist party congress in November 1989, shortly
before he was deposed and executed. Photograph: Gerard Fouet/AFP
In one of the last interviews before his fall, Nicolae Ceausescu
was asked by a western journalist how he justified the fact that
Romanian citizens could not travel freely abroad although freedom of
movement was guaranteed by the constitution. His answer was in the best
tradition of Stalinist sophistry: true, the constitution guarantees
freedom of movement, but it also guarantees the right to a safe,
prosperous home. So we have here a potential conflict of rights: if
Romanian citizens were to be allowed to leave the country, the
prosperity of their homeland would be threatened. In this conflict, one
has to make a choice, and the right to a prosperous, safe homeland
enjoys clear priority …
It seems that this same spirit is alive and well in Slovenia today. Last month the constitutional court found that a referendum on legislation to set up a "bad bank" and a sovereign holding would be unconstitutional – in effect banning a popular vote on the matter. The referendum was proposed by trade unions challenging the government's neoliberal economic politics, and the proposal got enough signatures to make it obligatory.
The idea of the "bad bank" was of a place to transfer all bad credit from main banks, which would then be salvaged by state money (ie at taxpayers' expense), so preventing any serious inquiry into who was responsible for this bad credit in the first place. This measure, debated for months, was far from being generally accepted, even by financial specialists. So why prohibit the referendum? In 2011, when George Papandreou's government in Greece proposed a referendum on austerity measures, there was panic in Brussels, but even there no one dared to directly prohibit it.
According to the Slovenian constitutional court, the referendum "would have caused unconstitutional consequences". How? The court conceded a constitutional right to a referendum, but claimed that its execution would endanger other constitutional values that should be given priority in an economic crisis: the efficient functioning of the state apparatus, especially in creating conditions for economic growth; the realisation of human rights, especially the rights to social security and to free economic initiative.
In short, in assessing the consequences of the referendum, the court simply accepted as fact that failing to obey the dictates of international financial institutions (or to meet their expectations) can lead to political and economic crisis, and is thus unconstitutional. To put it bluntly: since meeting these dictates and expectations is the condition of maintaining the constitutional order, they have priority over the constitution (and eo ipso state sovereignty).
Slovenia may be a small country, but this decision is a symptom of a global tendency towards the limitation of democracy. The idea is that, in a complex economic situation like today's, the majority of the people are not qualified to decide – they are unaware of the catastrophic consequences that would ensue if their demands were to be met. This line of argument is not new. In a TV interview a couple of years ago, the sociologist Ralf Dahrendorf linked the growing distrust for democracy to the fact that, after every revolutionary change, the road to new prosperity leads through a "valley of tears". After the breakdown of socialism, one cannot directly pass to the abundance of a successful market economy: limited, but real, socialist welfare and security have to be dismantled, and these first steps are necessarily painful. The same goes for western Europe, where the passage from the post-second world war welfare state to new global economy involves painful renunciations, less security, less guaranteed social care. For Dahrendorf, the problem is encapsulated by the simple fact that this painful passage through the "valley of tears" lasts longer than the average period between elections, so that the temptation is great to postpone the difficult changes for the short-term electoral gains.
For him, the paradigm here is the disappointment of the large strata of post-communist nations with the economic results of the new democratic order: in the glorious days of 1989, they equated democracy with the abundance of western consumerist societies; and 20 years later, with the abundance still missing, they now blame democracy itself.
Unfortunately, Dahrendorf focuses much less on the opposite temptation: if the majority resist the necessary structural changes in the economy, would one of the logical conclusions not be that, for a decade or so, an enlightened elite should take power, even by non-democratic means, to enforce the necessary measures and thus lay the foundations for truly stable democracy?
Along these lines, the journalist Fareed Zakaria pointed out how democracy can only "catch on" in economically developed countries. If developing countries are "prematurely democratised", the result is a populism that ends in economic catastrophe and political despotism – no wonder that today's economically most successful third world countries (Taiwan, South Korea, Chile) embraced full democracy only after a period of authoritarian rule. And, furthermore, does this line of thinking not provide the best argument for the authoritarian regime in China?
What is new today is that, with the financial crisis that began in 2008, this same distrust of democracy – once constrained to the third world or post-communist developing countries – is gaining ground in the developed west itself: what was a decade or two ago patronising advice to others now concerns ourselves.
The least one can say is that this crisis offers proof that it is not the people but experts themselves who do not know what they are doing. In western Europe we are effectively witnessing a growing inability of the ruling elite – they know less and less how to rule. Look at how Europe is dealing with the Greek crisis: putting pressure on Greece to repay debts, but at the same time ruining its economy through imposed austerity measures and thereby making sure that the Greek debt will never be repaid.
At the end of October last year, the IMF itself released research showing that the economic damage from aggressive austerity measures may be as much as three times larger than previously assumed, thereby nullifying its own advice on austerity in the eurozone crisis. Now the IMF admits that forcing Greece and other debt-burdened countries to reduce their deficits too quickly would be counterproductive, but only after hundreds of thousands of jobs have been lost because of such "miscalculations".
And therein resides the true message of the "irrational" popular protests all around Europe: the protesters know very well what they don't know; they don't pretend to have fast and easy answers; but what their instinct is telling them is nonetheless true – that those in power also don't know it. In Europe today, the blind are leading the blind.
It seems that this same spirit is alive and well in Slovenia today. Last month the constitutional court found that a referendum on legislation to set up a "bad bank" and a sovereign holding would be unconstitutional – in effect banning a popular vote on the matter. The referendum was proposed by trade unions challenging the government's neoliberal economic politics, and the proposal got enough signatures to make it obligatory.
The idea of the "bad bank" was of a place to transfer all bad credit from main banks, which would then be salvaged by state money (ie at taxpayers' expense), so preventing any serious inquiry into who was responsible for this bad credit in the first place. This measure, debated for months, was far from being generally accepted, even by financial specialists. So why prohibit the referendum? In 2011, when George Papandreou's government in Greece proposed a referendum on austerity measures, there was panic in Brussels, but even there no one dared to directly prohibit it.
According to the Slovenian constitutional court, the referendum "would have caused unconstitutional consequences". How? The court conceded a constitutional right to a referendum, but claimed that its execution would endanger other constitutional values that should be given priority in an economic crisis: the efficient functioning of the state apparatus, especially in creating conditions for economic growth; the realisation of human rights, especially the rights to social security and to free economic initiative.
In short, in assessing the consequences of the referendum, the court simply accepted as fact that failing to obey the dictates of international financial institutions (or to meet their expectations) can lead to political and economic crisis, and is thus unconstitutional. To put it bluntly: since meeting these dictates and expectations is the condition of maintaining the constitutional order, they have priority over the constitution (and eo ipso state sovereignty).
Slovenia may be a small country, but this decision is a symptom of a global tendency towards the limitation of democracy. The idea is that, in a complex economic situation like today's, the majority of the people are not qualified to decide – they are unaware of the catastrophic consequences that would ensue if their demands were to be met. This line of argument is not new. In a TV interview a couple of years ago, the sociologist Ralf Dahrendorf linked the growing distrust for democracy to the fact that, after every revolutionary change, the road to new prosperity leads through a "valley of tears". After the breakdown of socialism, one cannot directly pass to the abundance of a successful market economy: limited, but real, socialist welfare and security have to be dismantled, and these first steps are necessarily painful. The same goes for western Europe, where the passage from the post-second world war welfare state to new global economy involves painful renunciations, less security, less guaranteed social care. For Dahrendorf, the problem is encapsulated by the simple fact that this painful passage through the "valley of tears" lasts longer than the average period between elections, so that the temptation is great to postpone the difficult changes for the short-term electoral gains.
For him, the paradigm here is the disappointment of the large strata of post-communist nations with the economic results of the new democratic order: in the glorious days of 1989, they equated democracy with the abundance of western consumerist societies; and 20 years later, with the abundance still missing, they now blame democracy itself.
Unfortunately, Dahrendorf focuses much less on the opposite temptation: if the majority resist the necessary structural changes in the economy, would one of the logical conclusions not be that, for a decade or so, an enlightened elite should take power, even by non-democratic means, to enforce the necessary measures and thus lay the foundations for truly stable democracy?
Along these lines, the journalist Fareed Zakaria pointed out how democracy can only "catch on" in economically developed countries. If developing countries are "prematurely democratised", the result is a populism that ends in economic catastrophe and political despotism – no wonder that today's economically most successful third world countries (Taiwan, South Korea, Chile) embraced full democracy only after a period of authoritarian rule. And, furthermore, does this line of thinking not provide the best argument for the authoritarian regime in China?
What is new today is that, with the financial crisis that began in 2008, this same distrust of democracy – once constrained to the third world or post-communist developing countries – is gaining ground in the developed west itself: what was a decade or two ago patronising advice to others now concerns ourselves.
The least one can say is that this crisis offers proof that it is not the people but experts themselves who do not know what they are doing. In western Europe we are effectively witnessing a growing inability of the ruling elite – they know less and less how to rule. Look at how Europe is dealing with the Greek crisis: putting pressure on Greece to repay debts, but at the same time ruining its economy through imposed austerity measures and thereby making sure that the Greek debt will never be repaid.
At the end of October last year, the IMF itself released research showing that the economic damage from aggressive austerity measures may be as much as three times larger than previously assumed, thereby nullifying its own advice on austerity in the eurozone crisis. Now the IMF admits that forcing Greece and other debt-burdened countries to reduce their deficits too quickly would be counterproductive, but only after hundreds of thousands of jobs have been lost because of such "miscalculations".
And therein resides the true message of the "irrational" popular protests all around Europe: the protesters know very well what they don't know; they don't pretend to have fast and easy answers; but what their instinct is telling them is nonetheless true – that those in power also don't know it. In Europe today, the blind are leading the blind.
Monday, 16 March 2009
The logic of arranged marriage in India
The logic of arranged marriage in India
15 Mar 2009, 2226 hrs IST, Santosh Desai
|
Why does the institution of the arranged marriage survive in India in this day and age? The India I am talking about in this case includes the educated middle class, where the incidence of arranged marriages continues to be high and more importantly, is accepted without any difficulty as a legitimate way of finding a mate. Twenty years ago, looking at the future, one would have imagined that by now, the numbers of the arranged marriage types would have shrunk and the few remaining stragglers would be looked down upon as belonging to a somewhat primitive tribe. But this is far from being so.
The answer lies partly in the elastic nature of this institution, and indeed most traditional Indian customs, that allows it to expand its definition to accommodate the needs of modernity. So today's arranged marriage places individual will at the heart of the process; young men and women are rarely forced to marry someone against their wishes. The role of the parents has moved to that of being presiding deities, with one hand raised in blessing and the other hand immersed purposefully in the wallet. The need for some arrangement when it comes to marriage is a very real one, both here as well as in those cultures where arranged marriages are anathema. The blind date, being set up by friends, online dating, the speed date, reality swayamvar-type shows are all attempts to arrange ways that one can meet a potential spouse. Here the idea of love is being not-so-gently manufactured by contriving a spark that could turn into the cozy fire of domesticity. The arranged marriage of today is more clearly manufactured but it also offers a more certain outcome. Online matrimonial sites are full of young professionals seeking matches on their own, knowing that what is on the table here is not a date but the promise of marriage. In the West, the curiously antiquated notion that it is the prerogative of the man to propose marriage makes for a situation where the promise of marriage is tantalizingly withheld by one of the concerned parties for an indefinite period of time. Indeed, going by Hollywood movies, it would appear that to mention marriage too early in a relationship is a sure way of scaring off the man. So we have a situation where marriage is a mirage that shimmers on the horizon frequently, but materializes rarely. The mating process becomes a serial hunt with the man doing the pursuing to begin a relationship and the woman taking over the role in trying to convert it into something more lasting. At a more fundamental level, the idea that romantic love is the most suitable basis for a long-term relationship is not as automatic as it might appear. Marriage is the only significant kinship tie that we enter into by choice. We don't choose our parents, our relatives or our children — these are cards that are dealt out to us. For a long time, in a lot of cultures, and even now in some, marriage too is a relationship we do not personally control. This view of marriage works best in contexts where the idea of the individual is not fully developed. People live in a sticky collective and individuality is blurred. A young Saraswat Brahmin boy, earning in four figures was sufficient as a description and one such person was broadly substitutable with another. As the role of the individual increases and as dimensions of individuality get fleshed out in ever newer ways, marriage must account for these changes. The idea of romance makes the coming together of individuals seem like a natural event. Mutual attraction melts individuals together into a union. In contexts where communities fragment and finding mates as a task devolves to individuals, romance becomes a natural agent of marriage. The trouble is that while the device works very well in bringing people together, it is not intrinsically equipped to handle these individuals over time. For, the greater emphasis on the individual has also meant that personal needs and personal growth come to occupy a privileged position in every individual's life. Falling in love becomes infinitely easier than staying in it as individuals are no longer defined primarily by the roles they play in marriage. So we have a situation where people fall in and out of love more often, making the idea of romance as a basis of marriage not as socially productive as it used to be. Romantic love seeks to extend the present while the arranged marriage aims at securing the future. It keeps the headiness of romance at bay, and recognizes that romance and the sustenance of a socially constructed long-term contract like marriage do not necessarily converge. Of course, the arranged marriage has its own assumptions about what variables make this contract work and these too offer no guarantees. In a world where our present has become a poor indicator of our future, the idea of arranging marriages continues to hold charm. Whether it is cloaked in tradition as it is in India or in modernity as it is elsewhere, the institution of marriage needs some help. The expanded Indian view of the arranged marriage functions as a facilitated marriage search designed for individuals. Perhaps that is why convented matches from status families will continue to look for decent marriages, caste no bar. |
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