Showing posts with label congress. Show all posts
Showing posts with label congress. Show all posts
Saturday 12 March 2022
Friday 21 January 2022
Thursday 13 January 2022
Sunday 29 August 2021
Wednesday 14 July 2021
Friday 4 June 2021
Why the draconian sedition law must go
Faizan Mustafa in The Indian Express
Whether people in a free country committed to the liberty of thought and freedom of expression can be criminally punished for expressing their opinion about the government is the moot question. Does the government have the right to affection? What is the origin of the law of sedition in India? How did the framers of the Constitution deal with it? How have our courts interpreted this sedition provision?
In the last seven years, an extreme nationalist ideology actively supported by pliant journalists repeatedly used aggressive nationalism to suppress dissent, mock liberals and civil libertarians and several governments routinely invoked Section 124-A that penalises sedition. An 84-year-old Jesuit priest, Stan Swamy, and 21-year-old Disha Ravi were not spared. A number of CAA (Citizenship Amendment Act) protesters are facing sedition charges. NCRB data shows that between 2016 to 2019, there has been a whopping 160 per cent increase in the filing of sedition charges with a conviction rate of just 3.3 per cent. Of the 96 people charged in 2019, only two could be convicted.
On Thursday, a two-judge bench of Justices U U Lalit and Vineet Saran observed that “every journalist is entitled to the protection under the Kedar Nath judgment (1962)” on the petition filed by journalist Vinod Dua. Dua had sought the quashing of an FIR against him filed by a BJP leader of Himachal Pradesh. The bench took eight months to pronounce its order as arguments had concluded on October 6, 2020.
Justice Lalit in his 117-page historic judgment demolished all the arguments against the wider application of the sedition provision. The court entertained Dua’s writ petition under Article 32 as the Himachal Pradesh police failed to complete the investigation and submit its report under Section 173 of the Code of Criminal Procedure. The Court found that statements attributed to Dua that the Prime Minister had used deaths and terror threats to garner votes were indeed not made in the talk show on March 30, 2020.
The Court relied on the Kedar Nath judgement in which the apex court had held that a citizen has the right to say or write whatever he likes about the government or its measures by way of criticism so long as he does not incite people to violence against the government or with the intention of creating public disorder. Section 124A read along with explanations is not attracted without such an allusion to violence. The Court concluded that statements made by Dua about masks, ventilators, migrant workers, etc. were not seditious and were mere disapprobation so that Covid management improves. The same were certainly not made to incite people to indulge in violence or create any disorder. The Court in Para 44 concluded that Dua’s prosecution would be unjust and would be violative of the freedom of speech.
Governments of opposition parties, including the Congress, have also indiscriminately invoked sedition charges against intellectuals, writers, dissenters and protesters. In fact, it was a Congress government that had made sedition a cognisable offence in 1974. Arundhati Roy, Aseem Trivedi, Binayak Sen and even those who opposed the nuclear plant in Kudankulam, Tamil Nadu and the expansion of the Sterlite plant in Thoothukudi were booked under Sec 124-A.
Section 124-A was not a part of the original Indian Penal Code drafted by Lord Macaulay and treason was confined just to levying war. It was Sir James Fitzjames Stephen who subsequently got it inserted in 1870 in response to the Wahabi movement that had asked Muslims to initiate jihad against the colonial regime. While introducing the Bill, he argued that Wahabis are going from village to village and preaching that it was the sacred religious duty of Muslims to wage a war against British rule. Stephen himself was interested in having provisions similar to the UK Treason Felony Act 1848 because of his strong agreement with the Lockean contractual notion of allegiance to the king and deference to the state.
Mahatma Gandhi, during his trial in 1922, termed Section 124-A as the “prince among the political sections of IPC designed to suppress liberty of the citizen”. He went on to tell the judge that “affection cannot be manufactured or regulated by law. If one has no affection for a person or system, one should be free to give fullest expression to his disaffection so long as it does not contemplate, promote or incite to violence”. Though Justice Maurice Gwyer in Niharendu Dutt Majumdar (1942) had narrowed the provision and held that public disorder was the essence of the offence, the Privy Council in Sadashiv Narayan Bhalerao (1947) relying on Explanation 1 observed public disorder was not necessary to complete the offence.
Strangely, the Fundamental Rights Sub-Committee (April 29, 1947) headed by Sardar Patel included sedition as a legitimate ground to restrict free speech. When Patel was criticised by other members of the Constituent Assembly, he dropped it. Constitutionally, Section 124A being a pre-Constitution law that is inconsistent with Article 19(1)(a), on the commencement of the Constitution, had become void. In fact, it was struck down by the Punjab High Court in Tara Singh Gopi Chand (1951).
Justice Lalit ought to have clarified the distinction between “government established by law” and “persons for the time being engaged in carrying on the administration” as the visible symbol of the state made by the Court in Kedar Nath. The very existence of the state will be in jeopardy if the government established by law is subverted. This observation did require some clarification by the Court as the state and government are not the same. Governments come and go but the Indian state is a permanent entity. Criticism of ministers cannot be equated with the creation of disaffection against the State. No government, as Mahatma Gandhi told Judge R S Broomfield, has a right to love and affection. India of the 21st century should not think like Stephen who was too worried about Macaulay’s code not penalising criticism of the government, however severe, hostile, unfair or disingenuous. We must understand that no slogan by itself, howsoever provocative such as “Khalistan Zindabad” can be legitimately termed as seditious as per the Balwant Singh (1995) judgment of the Supreme Court.
The Congress’s loss in the 2019 general election is attributed to, among other reasons, its manifesto’s promise that it would remove the sedition provision if voted to office. In 2018, the Law Commission had recommended that the sedition law should not be used to curb free speech. Let the criminal law revision committee working under the Ministry of Home Affairs make the bold recommendation of dropping the draconian law. A political consensus needs to be forged on this issue.
Whether people in a free country committed to the liberty of thought and freedom of expression can be criminally punished for expressing their opinion about the government is the moot question. Does the government have the right to affection? What is the origin of the law of sedition in India? How did the framers of the Constitution deal with it? How have our courts interpreted this sedition provision?
In the last seven years, an extreme nationalist ideology actively supported by pliant journalists repeatedly used aggressive nationalism to suppress dissent, mock liberals and civil libertarians and several governments routinely invoked Section 124-A that penalises sedition. An 84-year-old Jesuit priest, Stan Swamy, and 21-year-old Disha Ravi were not spared. A number of CAA (Citizenship Amendment Act) protesters are facing sedition charges. NCRB data shows that between 2016 to 2019, there has been a whopping 160 per cent increase in the filing of sedition charges with a conviction rate of just 3.3 per cent. Of the 96 people charged in 2019, only two could be convicted.
On Thursday, a two-judge bench of Justices U U Lalit and Vineet Saran observed that “every journalist is entitled to the protection under the Kedar Nath judgment (1962)” on the petition filed by journalist Vinod Dua. Dua had sought the quashing of an FIR against him filed by a BJP leader of Himachal Pradesh. The bench took eight months to pronounce its order as arguments had concluded on October 6, 2020.
Justice Lalit in his 117-page historic judgment demolished all the arguments against the wider application of the sedition provision. The court entertained Dua’s writ petition under Article 32 as the Himachal Pradesh police failed to complete the investigation and submit its report under Section 173 of the Code of Criminal Procedure. The Court found that statements attributed to Dua that the Prime Minister had used deaths and terror threats to garner votes were indeed not made in the talk show on March 30, 2020.
The Court relied on the Kedar Nath judgement in which the apex court had held that a citizen has the right to say or write whatever he likes about the government or its measures by way of criticism so long as he does not incite people to violence against the government or with the intention of creating public disorder. Section 124A read along with explanations is not attracted without such an allusion to violence. The Court concluded that statements made by Dua about masks, ventilators, migrant workers, etc. were not seditious and were mere disapprobation so that Covid management improves. The same were certainly not made to incite people to indulge in violence or create any disorder. The Court in Para 44 concluded that Dua’s prosecution would be unjust and would be violative of the freedom of speech.
Governments of opposition parties, including the Congress, have also indiscriminately invoked sedition charges against intellectuals, writers, dissenters and protesters. In fact, it was a Congress government that had made sedition a cognisable offence in 1974. Arundhati Roy, Aseem Trivedi, Binayak Sen and even those who opposed the nuclear plant in Kudankulam, Tamil Nadu and the expansion of the Sterlite plant in Thoothukudi were booked under Sec 124-A.
Section 124-A was not a part of the original Indian Penal Code drafted by Lord Macaulay and treason was confined just to levying war. It was Sir James Fitzjames Stephen who subsequently got it inserted in 1870 in response to the Wahabi movement that had asked Muslims to initiate jihad against the colonial regime. While introducing the Bill, he argued that Wahabis are going from village to village and preaching that it was the sacred religious duty of Muslims to wage a war against British rule. Stephen himself was interested in having provisions similar to the UK Treason Felony Act 1848 because of his strong agreement with the Lockean contractual notion of allegiance to the king and deference to the state.
Mahatma Gandhi, during his trial in 1922, termed Section 124-A as the “prince among the political sections of IPC designed to suppress liberty of the citizen”. He went on to tell the judge that “affection cannot be manufactured or regulated by law. If one has no affection for a person or system, one should be free to give fullest expression to his disaffection so long as it does not contemplate, promote or incite to violence”. Though Justice Maurice Gwyer in Niharendu Dutt Majumdar (1942) had narrowed the provision and held that public disorder was the essence of the offence, the Privy Council in Sadashiv Narayan Bhalerao (1947) relying on Explanation 1 observed public disorder was not necessary to complete the offence.
Strangely, the Fundamental Rights Sub-Committee (April 29, 1947) headed by Sardar Patel included sedition as a legitimate ground to restrict free speech. When Patel was criticised by other members of the Constituent Assembly, he dropped it. Constitutionally, Section 124A being a pre-Constitution law that is inconsistent with Article 19(1)(a), on the commencement of the Constitution, had become void. In fact, it was struck down by the Punjab High Court in Tara Singh Gopi Chand (1951).
Justice Lalit ought to have clarified the distinction between “government established by law” and “persons for the time being engaged in carrying on the administration” as the visible symbol of the state made by the Court in Kedar Nath. The very existence of the state will be in jeopardy if the government established by law is subverted. This observation did require some clarification by the Court as the state and government are not the same. Governments come and go but the Indian state is a permanent entity. Criticism of ministers cannot be equated with the creation of disaffection against the State. No government, as Mahatma Gandhi told Judge R S Broomfield, has a right to love and affection. India of the 21st century should not think like Stephen who was too worried about Macaulay’s code not penalising criticism of the government, however severe, hostile, unfair or disingenuous. We must understand that no slogan by itself, howsoever provocative such as “Khalistan Zindabad” can be legitimately termed as seditious as per the Balwant Singh (1995) judgment of the Supreme Court.
The Congress’s loss in the 2019 general election is attributed to, among other reasons, its manifesto’s promise that it would remove the sedition provision if voted to office. In 2018, the Law Commission had recommended that the sedition law should not be used to curb free speech. Let the criminal law revision committee working under the Ministry of Home Affairs make the bold recommendation of dropping the draconian law. A political consensus needs to be forged on this issue.
Sunday 23 May 2021
Hard Choices in Palestine
Nadeem Paracha in The Dawn
In the anthology Negotiating in Times of Conflict, Anat Kurz describes the Israel-Palestine dispute as ‘a three-way conflict.’
There is, of course, the more well-known two-way tussle between the Israeli state and the government body in West Bank and Gaza. These Palestinian-majority regions came under the control of a partially self-governing body in 1994, after an agreement was signed in Oslo between Israel and the Palestine Liberation Organisation (PLO), the largest Palestinian political entity. The reason Kurz explains the tussle as a three-way conflict is because of the presence of another influential Palestinian party, Hamas.
Hamas, which has had a problematic relationship with the PLO, appeared in 1987 as an ‘Islamist’ variant of the Palestinian nationalist movement. The PLO, ever since its inception in 1964, is of course an umbrella organisation comprising various secular Palestinian nationalist outfits. The PLO’s largest component party was always Fatah, headed by the late Yasser Arafat. Initially, the PLO was highly militant in its outlook and was involved in armed attacks against Israel. Many of its component factions were supported by the former Soviet Union and radical Arab nationalist regimes in Egypt, Iraq, Syria and Libya.
However, from the mid-1970s onwards, when most Arab countries began a process of repairing ties with Saudi Arabia and the US, Fatah decided to work towards building itself as a ‘legitimate’ face of Palestinian nationalism, recognised by the UN. In 1987, a spontaneous uprising erupted against Israel’s occupation armies in various Palestinian-majority regions. The uprising, called the intifada (rebellion), caught the PLO by surprise.
The uprising did not have a core group navigating it. It was mostly driven by young stone-throwing Palestinians, confronting heavily armed Israeli occupiers. Yet, the intifada had enough nuisance value to get the Israelis to talk with their main nemesis, Fatah, in Oslo. A deal was signed that handed over West Bank and Gaza to a partially autonomous government of Palestinians. During the 1996 elections here, the electorate handed the PLO a landslide victory and the mandate to rule West Bank and Gaza.
Hamas was the Palestinian wing of the Muslim Brotherhood — a pan-Islamist movement headquartered in Egypt — but one with a history of deriving clandestine support from Israel when the Brotherhood was being repressed by the Arab nationalist regimes in Egypt in the 1960s, and in Syria in the early 1980s.
According to Andrew Higgins, in the January 24, 2009 issue of the Wall Street Journal, Israel propped up Hamas to use it as a ‘counterweight’ against the PLO. The roots of this manoeuvre can be found in the late 1970s, when the Israeli state began to patronise an Islamist outfit called the Mujama al-Islamiya, which described itself as a charity organisation.
According to Higgins, the Egyptians had sidelined and banned the Muslim Brotherhood and other Islamist outfits in the Palestinian regions that were under Egyptian control till the 1967 Arab-Israel War. But once these regions fell in the hands of Israeli forces, the Israelis allowed the Islamist groups to operate, as long as they were anti-PLO.
With Israeli support, the Mujama and other such groups began to undermine the PLO’s influence. They organised charity programmes, establishing small clinics, schools and mosques and, in return, were able to recruit a large number of disillusioned Palestinians. Hamas treaded the same path until 1994, when the PLO agreed to recognise Israel as a country and, in exchange of which, Israel handed over the West Bank and Gaza to the Palestinians.
However, thus began campaigns of suicide bombings, assassinations and rocket attacks against Israel by Hamas, drawing vicious Israeli reprisals. The PLO had swept the 1996 elections, but Hamas won the 2006 elections. It received 44.45 percent of the total votes to the PLO’s 41.43 percent.
Fatah’s Muhammad Abbas had replaced Yasser Arafat as president of Palestine after Arafat’s demise in 2004. Tensions between the Fatah-led PLO and Hamas had been simmering since the 1990s. The PLO had agreed to end its policy of armed resistance and, as a result, the PLO’s presence and government were recognised by the international community. The PLO now favoured a settlement through negotiations and by providing jobs, education and security to the Palestinians.
The activities of Hamas in this context are focused more on the most impoverished areas of Palestine, especially in Gaza. Here, Hamas provides charity services and gains new recruits. It also amasses weapons that include rockets made in secret workshops by the locals. Hamas does not recognise Israel as a legitimate state. Its militant actions are often criticised by President Abbas who accuses Hamas of dragging Palestinians into a war that can be settled through negotiations.
In June 2007, fighting broke out between PLO and Hamas militants in Gaza. The fighting was intense. Over 600 people lost their lives. The conflict saw the ouster of the PLO from Gaza. This means there are now two governments in control of the Palestine territories. Fatah/PLO governs the West Bank region whereas Hamas is in control of Gaza.
Things became even more complex with the 2009 election of the populist Benjamin Netanyahu as Israel’s Prime Minister. Netanyahu toed a hard line and refused to stop Jewish people from settling in occupied Palestinian territory. Such settlements are against international mandates and opinion.
Interestingly, Netanyahu’s popularity in Israel has been decreasing. His conservative Likud Party has had to form shaky coalition governments. There have been four indecisive elections in Israel between 2019 and 2021. Netanyahu has also faced two criminal investigations against him.
The Israeli military’s recent attacks in Gaza that have killed hundreds of Palestinians were in retaliation to rockets fired towards Israel by Hamas from Gaza. But the tipping point was Netanyahu’s refusal to stop Israeli settlers from taking over Palestinian properties, and a brazen raid by Israeli soldiers against Palestinians worshipping inside the historic Al-Aqsa mosque in Jerusalem.
It is likely that Netanyahu believes his hardline approach will reconfigure his dwindling electoral fortunes in Israel as he presents himself as a saviour of the Jewish homeland. To Hamas, Israeli violence and the outfit’s rocket attacks against Israel ‘prove’ that Palestine can only be liberated through an armed struggle.
Once again, crushed between the two is a more rational space that Fatah wants to explore. This is also the space that former US President Barack Obama favoured. But the current US president, Joe Biden, is busy sorting out differences of opinion on the dispute within his own multicultural government.
Some of his cabinet members are asking him to take the Obama route. But unlike Obama, till the writing of this piece, the Biden administration seems reluctant.
In the anthology Negotiating in Times of Conflict, Anat Kurz describes the Israel-Palestine dispute as ‘a three-way conflict.’
There is, of course, the more well-known two-way tussle between the Israeli state and the government body in West Bank and Gaza. These Palestinian-majority regions came under the control of a partially self-governing body in 1994, after an agreement was signed in Oslo between Israel and the Palestine Liberation Organisation (PLO), the largest Palestinian political entity. The reason Kurz explains the tussle as a three-way conflict is because of the presence of another influential Palestinian party, Hamas.
Hamas, which has had a problematic relationship with the PLO, appeared in 1987 as an ‘Islamist’ variant of the Palestinian nationalist movement. The PLO, ever since its inception in 1964, is of course an umbrella organisation comprising various secular Palestinian nationalist outfits. The PLO’s largest component party was always Fatah, headed by the late Yasser Arafat. Initially, the PLO was highly militant in its outlook and was involved in armed attacks against Israel. Many of its component factions were supported by the former Soviet Union and radical Arab nationalist regimes in Egypt, Iraq, Syria and Libya.
However, from the mid-1970s onwards, when most Arab countries began a process of repairing ties with Saudi Arabia and the US, Fatah decided to work towards building itself as a ‘legitimate’ face of Palestinian nationalism, recognised by the UN. In 1987, a spontaneous uprising erupted against Israel’s occupation armies in various Palestinian-majority regions. The uprising, called the intifada (rebellion), caught the PLO by surprise.
The uprising did not have a core group navigating it. It was mostly driven by young stone-throwing Palestinians, confronting heavily armed Israeli occupiers. Yet, the intifada had enough nuisance value to get the Israelis to talk with their main nemesis, Fatah, in Oslo. A deal was signed that handed over West Bank and Gaza to a partially autonomous government of Palestinians. During the 1996 elections here, the electorate handed the PLO a landslide victory and the mandate to rule West Bank and Gaza.
Hamas was the Palestinian wing of the Muslim Brotherhood — a pan-Islamist movement headquartered in Egypt — but one with a history of deriving clandestine support from Israel when the Brotherhood was being repressed by the Arab nationalist regimes in Egypt in the 1960s, and in Syria in the early 1980s.
According to Andrew Higgins, in the January 24, 2009 issue of the Wall Street Journal, Israel propped up Hamas to use it as a ‘counterweight’ against the PLO. The roots of this manoeuvre can be found in the late 1970s, when the Israeli state began to patronise an Islamist outfit called the Mujama al-Islamiya, which described itself as a charity organisation.
According to Higgins, the Egyptians had sidelined and banned the Muslim Brotherhood and other Islamist outfits in the Palestinian regions that were under Egyptian control till the 1967 Arab-Israel War. But once these regions fell in the hands of Israeli forces, the Israelis allowed the Islamist groups to operate, as long as they were anti-PLO.
With Israeli support, the Mujama and other such groups began to undermine the PLO’s influence. They organised charity programmes, establishing small clinics, schools and mosques and, in return, were able to recruit a large number of disillusioned Palestinians. Hamas treaded the same path until 1994, when the PLO agreed to recognise Israel as a country and, in exchange of which, Israel handed over the West Bank and Gaza to the Palestinians.
However, thus began campaigns of suicide bombings, assassinations and rocket attacks against Israel by Hamas, drawing vicious Israeli reprisals. The PLO had swept the 1996 elections, but Hamas won the 2006 elections. It received 44.45 percent of the total votes to the PLO’s 41.43 percent.
Fatah’s Muhammad Abbas had replaced Yasser Arafat as president of Palestine after Arafat’s demise in 2004. Tensions between the Fatah-led PLO and Hamas had been simmering since the 1990s. The PLO had agreed to end its policy of armed resistance and, as a result, the PLO’s presence and government were recognised by the international community. The PLO now favoured a settlement through negotiations and by providing jobs, education and security to the Palestinians.
The activities of Hamas in this context are focused more on the most impoverished areas of Palestine, especially in Gaza. Here, Hamas provides charity services and gains new recruits. It also amasses weapons that include rockets made in secret workshops by the locals. Hamas does not recognise Israel as a legitimate state. Its militant actions are often criticised by President Abbas who accuses Hamas of dragging Palestinians into a war that can be settled through negotiations.
In June 2007, fighting broke out between PLO and Hamas militants in Gaza. The fighting was intense. Over 600 people lost their lives. The conflict saw the ouster of the PLO from Gaza. This means there are now two governments in control of the Palestine territories. Fatah/PLO governs the West Bank region whereas Hamas is in control of Gaza.
Things became even more complex with the 2009 election of the populist Benjamin Netanyahu as Israel’s Prime Minister. Netanyahu toed a hard line and refused to stop Jewish people from settling in occupied Palestinian territory. Such settlements are against international mandates and opinion.
Interestingly, Netanyahu’s popularity in Israel has been decreasing. His conservative Likud Party has had to form shaky coalition governments. There have been four indecisive elections in Israel between 2019 and 2021. Netanyahu has also faced two criminal investigations against him.
The Israeli military’s recent attacks in Gaza that have killed hundreds of Palestinians were in retaliation to rockets fired towards Israel by Hamas from Gaza. But the tipping point was Netanyahu’s refusal to stop Israeli settlers from taking over Palestinian properties, and a brazen raid by Israeli soldiers against Palestinians worshipping inside the historic Al-Aqsa mosque in Jerusalem.
It is likely that Netanyahu believes his hardline approach will reconfigure his dwindling electoral fortunes in Israel as he presents himself as a saviour of the Jewish homeland. To Hamas, Israeli violence and the outfit’s rocket attacks against Israel ‘prove’ that Palestine can only be liberated through an armed struggle.
Once again, crushed between the two is a more rational space that Fatah wants to explore. This is also the space that former US President Barack Obama favoured. But the current US president, Joe Biden, is busy sorting out differences of opinion on the dispute within his own multicultural government.
Some of his cabinet members are asking him to take the Obama route. But unlike Obama, till the writing of this piece, the Biden administration seems reluctant.
Sunday 11 April 2021
Tuesday 23 February 2021
Bleeding from Shylock’s cut
Jawed Naqvi in The Dawn
SHYLOCK is the big business, Antonio, the political parties. Let’s throw in Portia, symbolising law and justice, but which mostly eludes Indians currently. The news is heart-warming in the interregnum though. A brilliant woman journalist won a tenacious legal battle with an alleged sex predator of a powerful social echelon. And octogenarian leftist poet Varavara Rao got bail too, albeit for six months.
But Rao’s comrades, India’s most brilliant and selfless souls, are cramming the jails. A battery of leftist intellectuals and lawyers along with a merrily self-effacing octogenarian Jesuit priest stand accused of plotting to murder the prime minister in a laughably bizarre plot. Others are facing sedition charges for orchestrating communal violence in Delhi, which their rivals actually waged under police protection.
An American newspaper has revealed how the dubious assassination plot was structured around hacked computers that were used to plant the “evidence” of the purported crime. So, the victories here and there are welcome aberrations — happy aberrations — in a system that stands entrenched against equal rights and dignity for women and which ambushes dissenting citizens at will.
It’s no secret that major political parties receive funds from big business, which becomes a fertile ground for quid pro quo. In fact, it’s a curious rule of thumb that the parties whose leaders are in jail or face charges for alleged graft, are precisely the ones that the corporate lobbies shunned, and, therefore, did not favour with their largesse. It is also likely that the leaders didn’t accept the implied quid pro quo and chose to suffer.
It’s a bit like the movie industry. If one didn’t pick the money from the usurious market the movie is likely never going to find a theatre to screen it. Mayawati and Lalu Yadav are a case in point of politicians who have been made an example of for seeking alternative routes of raising money, tainted money, to fight costly elections, and which they mostly won. Portia will have to be more innovative than leaning on her fabled court craft and throwing in a clever interpretation of law to tilt the argument. Today, she has to weigh the cases as presented.
Chara ghotala or fodder scam is up for public scrutiny and trial by media, a bail-less crime, but an opaque defence deal has to be decided for reasons of national security through sealed envelopes in highest court rooms. This, therefore, is a political battle and has to be fought politically. It is far-fetched to think of defeating a closet patriarchy or a renegade state in a court battle.
In this regard, a key component of Prime Minister Modi’s hare-brained demonetisation move had a clever edge. He mopped up 85 per cent of India’s cash on Nov 8, 2016. The Uttar Pradesh assembly polls began on Feb 11, 2017. By cancelling big currency notes on the eve of a huge election, which Uttar Pradesh always is, he sucked out a vital resource the rivals needed to give him a good fight.
Why don’t Indian parties crowd-fund as some, but only some, sections of the left do? Even in the heartland of capitalism in the United States, Bernie Sanders could come tantalisingly close to becoming president with crowd funding. Delhi’s Aam Aadmi Party came to power with the help of this mostly shunned method of raising electoral funds. In the bargain, AAP inspired donors to see themselves as stakeholders in the great endeavour.
We read in the morning paper that India’s main opposition Congress party has run out of money. Elections are due in key states where the party could do well, primarily Assam, with clever handling. It’s a wrong time not to have money. West Bengal, Tamil Nadu, Pondicherry and Kerala are also up for polls.
Being in penury, or near penury, is, however, a good sign for the Congress party and may not be such a bad idea for India’s democracy either. Remember the tycoons muscling their way through pliable media contacts to claim cabinet berths for their acolytes in the second innings of the Congress-led alliance of Manmohan Singh? The ministry of telecommunications was crucial to the quest. And with all the deals being done to monopolise data and e-commerce today, the stakes were bound to be high. The BJP has emerged as the monopoly beneficiary of corporate donations, not least by tweaking the law to make the transactions opaque. No surprise there.
A great reason for the Congress’s financial crunch is Rahul Gandhi’s decision to make a direct connection between India’s prevailing economic crisis and Mr Modi’s patronage of his crony capitalist friends. Protesting farmers, dissenting intellectuals and assorted environmentalists across the world have seen through the plot. (Whoever can see the plot is an enemy of the state.)
On the flip side of the Congress’s course correction under Gandhi, an interview was published of Punjab’s Congress Chief Minister Amarinder Singh. He is rowing back from the bold demands by the farmers for the repeal of pro-business farm laws. Singh favours suspending the laws for two years instead of annulling them. The India Today magazine did some fact-checking to show that Singh had not met Modi’s friend Mukesh Ambani, as claimed, a day ahead of the nationwide strike by the farmers. The cordial picture of the two was from 2017.
Amarinder’s challenger in Congress is cricketer-turned-politician Navjot Sidhu, a vocal critic of big business. Shylock is hemorrhaging India. Rahul Gandhi is losing his MLAs to corporate-political pelf, the latest casualty being his government in Pondicherry. It’s time he went to the people with the bowl, an agreeable way to involve them in his bold analysis of the country’s crisis. He can start to stitch the wounds, not as a grand leader for which he must win a mandate, but as a caring citizen like those languishing in jails. The Congress will be the richer for it. Good for Portia too.
SHYLOCK is the big business, Antonio, the political parties. Let’s throw in Portia, symbolising law and justice, but which mostly eludes Indians currently. The news is heart-warming in the interregnum though. A brilliant woman journalist won a tenacious legal battle with an alleged sex predator of a powerful social echelon. And octogenarian leftist poet Varavara Rao got bail too, albeit for six months.
But Rao’s comrades, India’s most brilliant and selfless souls, are cramming the jails. A battery of leftist intellectuals and lawyers along with a merrily self-effacing octogenarian Jesuit priest stand accused of plotting to murder the prime minister in a laughably bizarre plot. Others are facing sedition charges for orchestrating communal violence in Delhi, which their rivals actually waged under police protection.
An American newspaper has revealed how the dubious assassination plot was structured around hacked computers that were used to plant the “evidence” of the purported crime. So, the victories here and there are welcome aberrations — happy aberrations — in a system that stands entrenched against equal rights and dignity for women and which ambushes dissenting citizens at will.
It’s no secret that major political parties receive funds from big business, which becomes a fertile ground for quid pro quo. In fact, it’s a curious rule of thumb that the parties whose leaders are in jail or face charges for alleged graft, are precisely the ones that the corporate lobbies shunned, and, therefore, did not favour with their largesse. It is also likely that the leaders didn’t accept the implied quid pro quo and chose to suffer.
It’s a bit like the movie industry. If one didn’t pick the money from the usurious market the movie is likely never going to find a theatre to screen it. Mayawati and Lalu Yadav are a case in point of politicians who have been made an example of for seeking alternative routes of raising money, tainted money, to fight costly elections, and which they mostly won. Portia will have to be more innovative than leaning on her fabled court craft and throwing in a clever interpretation of law to tilt the argument. Today, she has to weigh the cases as presented.
Chara ghotala or fodder scam is up for public scrutiny and trial by media, a bail-less crime, but an opaque defence deal has to be decided for reasons of national security through sealed envelopes in highest court rooms. This, therefore, is a political battle and has to be fought politically. It is far-fetched to think of defeating a closet patriarchy or a renegade state in a court battle.
In this regard, a key component of Prime Minister Modi’s hare-brained demonetisation move had a clever edge. He mopped up 85 per cent of India’s cash on Nov 8, 2016. The Uttar Pradesh assembly polls began on Feb 11, 2017. By cancelling big currency notes on the eve of a huge election, which Uttar Pradesh always is, he sucked out a vital resource the rivals needed to give him a good fight.
Why don’t Indian parties crowd-fund as some, but only some, sections of the left do? Even in the heartland of capitalism in the United States, Bernie Sanders could come tantalisingly close to becoming president with crowd funding. Delhi’s Aam Aadmi Party came to power with the help of this mostly shunned method of raising electoral funds. In the bargain, AAP inspired donors to see themselves as stakeholders in the great endeavour.
We read in the morning paper that India’s main opposition Congress party has run out of money. Elections are due in key states where the party could do well, primarily Assam, with clever handling. It’s a wrong time not to have money. West Bengal, Tamil Nadu, Pondicherry and Kerala are also up for polls.
Being in penury, or near penury, is, however, a good sign for the Congress party and may not be such a bad idea for India’s democracy either. Remember the tycoons muscling their way through pliable media contacts to claim cabinet berths for their acolytes in the second innings of the Congress-led alliance of Manmohan Singh? The ministry of telecommunications was crucial to the quest. And with all the deals being done to monopolise data and e-commerce today, the stakes were bound to be high. The BJP has emerged as the monopoly beneficiary of corporate donations, not least by tweaking the law to make the transactions opaque. No surprise there.
A great reason for the Congress’s financial crunch is Rahul Gandhi’s decision to make a direct connection between India’s prevailing economic crisis and Mr Modi’s patronage of his crony capitalist friends. Protesting farmers, dissenting intellectuals and assorted environmentalists across the world have seen through the plot. (Whoever can see the plot is an enemy of the state.)
On the flip side of the Congress’s course correction under Gandhi, an interview was published of Punjab’s Congress Chief Minister Amarinder Singh. He is rowing back from the bold demands by the farmers for the repeal of pro-business farm laws. Singh favours suspending the laws for two years instead of annulling them. The India Today magazine did some fact-checking to show that Singh had not met Modi’s friend Mukesh Ambani, as claimed, a day ahead of the nationwide strike by the farmers. The cordial picture of the two was from 2017.
Amarinder’s challenger in Congress is cricketer-turned-politician Navjot Sidhu, a vocal critic of big business. Shylock is hemorrhaging India. Rahul Gandhi is losing his MLAs to corporate-political pelf, the latest casualty being his government in Pondicherry. It’s time he went to the people with the bowl, an agreeable way to involve them in his bold analysis of the country’s crisis. He can start to stitch the wounds, not as a grand leader for which he must win a mandate, but as a caring citizen like those languishing in jails. The Congress will be the richer for it. Good for Portia too.
Sunday 2 August 2020
The road to Ram’s temple: If Congress party believed in real secularism, Ayodhya movement would never have happened
Let Muslims join in building the temple and when it is ready let both communities come together to build a mosque on the other bank of the Saryu river writes Tavleen Singh in The Indian Express
The bhoomi pujan of Ram Temple in Ayodhya will be held on August 5. (Express file photo)
Let me make clear at the outset that I support the building of that temple in Ayodhya whose consecration takes place next week. It should have happened decades ago. It did not because of the pseudo-secularism that the Congress party has long adopted as its creed. The founding principle of this evil creed was that under the safety blanket of ‘secularism’ it was alright to abuse all secular tenets and principles if this helped win elections. It is important here to remind you that this is the second time that a shilanyas is being done of a Ram temple in Ayodhya. The first one was done by Rajiv Gandhi in 1989 when he began his election campaign in Ayodhya with the promise of Ram Rajya.
Not a secular slogan at all, but considered necessary at the time because of his foolish decision to allow Muslims their own personal law based on the Shariat. This decision enraged even secular Hindus, so the promises of a Ram temple and Ram Rajya were made in the hope that Hindus would fall back into the Congress party’s ‘secular’ arms. Rajiv ended up losing the election. But this was a last-ditch attempt to show that although he had pandered to the very worst kind of Islamist Muslims in the Shah Bano matter, he was still a good Hindu. Actually, he was a Parsi because in India it is the father’s religion that counts. Had the Congress party been truly secular, it would have shown the courage to resist the pressure from the Islamists who demanded that they be allowed to use the Shariat as their personal law. Had Rajiv Gandhi stood by the principles of real secularism, he would never have interfered in the Supreme Court’s order that said divorced Muslim women had the same rights as divorced Hindu women.
If the Congress party believed in real secularism, the Ayodhya movement would never have happened. It was after it started mixing religious fundamentalism with politics that the Bharatiya Janata Party realised that this was a game that they could play much better. So it was that in 1990 Lal Krishna Advani converted a Toyota truck into ‘Ram’s chariot’ and set off from Somnath for Ayodhya with the demand that a temple be built where Ram was said to have been born. Millions of Hindus believe that this Ayodhya is the same as the Ayodhya of antiquity, and that where Babur built his mosque is the exact spot where Ram was born. So, there should never have been a dispute at all and instead of a demolition the mosque could have been respectfully moved, stone by stone, onto the other bank of the river Saryu. But, this would have deprived many political leaders of electoral gains, so it was not allowed to happen.
Political leaders were not the only culprits. Religious leaders were just as bad, and it needs to be said that Muslim religious and political leaders, who took such an implacable stand against the Ram temple, did more to harm their community than anyone else. They were obdurate, unyielding and unreasonable and many still are. The same Muslim leaders who insist that they will continue to fight for restoration of the Babri Masjid at the very spot where it once stood said not one word when the magnificent Hagia Sophia cathedral in Istanbul was converted into a mosque just last week.
Asaduddin Owaisi has objected publicly to Prime Minister Narendra Modi going to Ayodhya to attend the shilanyas. He argues that it would be against the secular principles of the Constitution for him to attend a consecration that is specific to one religion. What intrigued me about the certainty with which he argued his case in TV debates was that he seemed to forget that Islam puts secularism in the same basket as apostates, heretics and heathens. It is only Indic religions that do not make any distinction between believers and unbelievers and only Indic religions like Buddhism and Jainism that are fundamentally atheistic.
When Congress leaders behave as if secularism was their personal gift to India, they forget that it was not an idea needed in India because the king was always not just secular but above caste. And, there has never been a Shankracharya who had his own army like the Pope once did. As a result of so much muddled thinking and a political culture that allows anything to be done for the sake of winning elections, we have now come to a pass when in these Hindutva times the supporters of Narendra Modi openly spread hatred against Islam and Muslims. The distinction between Pakistani and Muslim has been slowly erased in the past six years and the word ‘Paki’ has become a term of abuse. It is an ugly time but if our political leaders still have in them a modicum of honesty let them make the Ram temple in Ayodhya a symbol of healing.
Let Muslims join in building the temple and when it is ready let both communities come together to build a mosque on the other bank of the Saryu river. India needs a process of healing now almost more than it ever has before. Let it begin in Ayodhya next week and let the Prime Minister show us that he truly believes in his own slogan ‘Sabka saath, sabka vikas, sabka vishwas’.
The bhoomi pujan of Ram Temple in Ayodhya will be held on August 5. (Express file photo)
Let me make clear at the outset that I support the building of that temple in Ayodhya whose consecration takes place next week. It should have happened decades ago. It did not because of the pseudo-secularism that the Congress party has long adopted as its creed. The founding principle of this evil creed was that under the safety blanket of ‘secularism’ it was alright to abuse all secular tenets and principles if this helped win elections. It is important here to remind you that this is the second time that a shilanyas is being done of a Ram temple in Ayodhya. The first one was done by Rajiv Gandhi in 1989 when he began his election campaign in Ayodhya with the promise of Ram Rajya.
Not a secular slogan at all, but considered necessary at the time because of his foolish decision to allow Muslims their own personal law based on the Shariat. This decision enraged even secular Hindus, so the promises of a Ram temple and Ram Rajya were made in the hope that Hindus would fall back into the Congress party’s ‘secular’ arms. Rajiv ended up losing the election. But this was a last-ditch attempt to show that although he had pandered to the very worst kind of Islamist Muslims in the Shah Bano matter, he was still a good Hindu. Actually, he was a Parsi because in India it is the father’s religion that counts. Had the Congress party been truly secular, it would have shown the courage to resist the pressure from the Islamists who demanded that they be allowed to use the Shariat as their personal law. Had Rajiv Gandhi stood by the principles of real secularism, he would never have interfered in the Supreme Court’s order that said divorced Muslim women had the same rights as divorced Hindu women.
If the Congress party believed in real secularism, the Ayodhya movement would never have happened. It was after it started mixing religious fundamentalism with politics that the Bharatiya Janata Party realised that this was a game that they could play much better. So it was that in 1990 Lal Krishna Advani converted a Toyota truck into ‘Ram’s chariot’ and set off from Somnath for Ayodhya with the demand that a temple be built where Ram was said to have been born. Millions of Hindus believe that this Ayodhya is the same as the Ayodhya of antiquity, and that where Babur built his mosque is the exact spot where Ram was born. So, there should never have been a dispute at all and instead of a demolition the mosque could have been respectfully moved, stone by stone, onto the other bank of the river Saryu. But, this would have deprived many political leaders of electoral gains, so it was not allowed to happen.
Political leaders were not the only culprits. Religious leaders were just as bad, and it needs to be said that Muslim religious and political leaders, who took such an implacable stand against the Ram temple, did more to harm their community than anyone else. They were obdurate, unyielding and unreasonable and many still are. The same Muslim leaders who insist that they will continue to fight for restoration of the Babri Masjid at the very spot where it once stood said not one word when the magnificent Hagia Sophia cathedral in Istanbul was converted into a mosque just last week.
Asaduddin Owaisi has objected publicly to Prime Minister Narendra Modi going to Ayodhya to attend the shilanyas. He argues that it would be against the secular principles of the Constitution for him to attend a consecration that is specific to one religion. What intrigued me about the certainty with which he argued his case in TV debates was that he seemed to forget that Islam puts secularism in the same basket as apostates, heretics and heathens. It is only Indic religions that do not make any distinction between believers and unbelievers and only Indic religions like Buddhism and Jainism that are fundamentally atheistic.
When Congress leaders behave as if secularism was their personal gift to India, they forget that it was not an idea needed in India because the king was always not just secular but above caste. And, there has never been a Shankracharya who had his own army like the Pope once did. As a result of so much muddled thinking and a political culture that allows anything to be done for the sake of winning elections, we have now come to a pass when in these Hindutva times the supporters of Narendra Modi openly spread hatred against Islam and Muslims. The distinction between Pakistani and Muslim has been slowly erased in the past six years and the word ‘Paki’ has become a term of abuse. It is an ugly time but if our political leaders still have in them a modicum of honesty let them make the Ram temple in Ayodhya a symbol of healing.
Let Muslims join in building the temple and when it is ready let both communities come together to build a mosque on the other bank of the Saryu river. India needs a process of healing now almost more than it ever has before. Let it begin in Ayodhya next week and let the Prime Minister show us that he truly believes in his own slogan ‘Sabka saath, sabka vikas, sabka vishwas’.
Monday 11 May 2020
Rahul Gandhi is back. Now with two economists, a migrant aid pack and an ethical hacker
Zainab Sikandar in The Print
It takes a lot to be defeated twice over, ridiculed for years and still care enough to show up for your country, the majority of which has rejected you for a national leadership role. Rahul Gandhi continues to surprise us. He simply won’t give up. He just doesn’t turn cynical and walk away.
He keeps coming back with his empathy as well as his willingness to find viable solutions to pressing issues induced by the pandemic: an economy in doldrums, a huge migrant workers’ problem that’s slowly turned into a humanitarian crisis as well as transparency of the government’s Arogya Setu app being used to map Covid positive patients. Rahul Gandhi’s comeback is all the more conspicuous against the backdrop of Prime Minister Narendra Modi’s unwillingness to have a press conference
Rahul is ready to talk
Rahul Gandhi is the eternal unputdownable comeback kid. He has managed to hold the attention of the media by continuously participating in the process of finding answers to the problems that Covid has thrown at India. He has had two conversations with two economists par excellence, former RBI governor Raghuram Rajan and Nobel laureate Abhijit Banerjee. Add to this, the migrant aid pack that Sonia Gandhi offered, where the Congress party would have paid the train fare for every migrant labourer who wants to go home. This “masterstroke” has made the fiercest of critics of the Congress party applaud the Gandhis. The Gandhis are consciously and conspicuously placing themselves polar opposite to Narendra Modi. Whatever Modi is avoiding, the Gandhis are accepting and dealing squarely.
Right-wing editorials are claiming that Rahul Gandhi is trying to come off as an “intellectual”. This, for a man who till recently they caustically made fun of. But this perception is cracking because for the first time, the entire BJP PR machinery is being used to not make fun of Rahul Gandhi, but to discredit his interactions with the two economists by either calling the interaction a “repackaged Socialist snake oil” or by spinning fake news related to the guests. MoneyControl.com and News18 misquoted Abhijit Bannerjee as criticising UPA’s schemes, which the BJP had embraced. Banerjee had said no such thing.
Ending obsession with Modi
Then there’s Rahul Gandhi’s two press conferences (via Zoom). We got to see a visibly more calmer and zen Rahul Gandhi who is neither shaken nor stirred by the six-year-long vicious slander by the BJP or the media, which has more often than not dealt rather unfairly with him. He has significantly altered his behaviour from the Rahul of yore, who would either attack Modi with his ‘Chowkidar Chor hai’ jibe or give him a hug in Parliament and say that he loves the prime minister.
Rahul’s detachment from Modi is palpable when he urges the government to transfer direct cash to the poor, as envisaged in Congress’s NYAY scheme, by saying “Call it ‘nyay’ (justice) or call it by any other name but do it.”
Rahul, it appears, has specifically distanced himself from acts of political pettiness and his statements reflect a sense of political maturity: “We can defeat the virus if we fight it together, we lose if we fight with each other”. Even though he also unapologetically added that he does not agree with Prime Minister Narendra Modi on most things but wanted to offer “constructive suggestions”.
Gandhi’s well-directed tweets with suggestions to the government are now also being affirmed by experts.
Turning Aarogya to his advantage
While the BJP is in pathological denial of anything substantive that Rahul Gandhi or the two economists had to say, an ethical hacker had the government promptly take notice and admit to its mistake. French hacker Elliot Alderson on Twitter looked into the Aarogya Setu app and confirmed Rahul’s fear that it was nothing more than a “sophisticated surveillance system”. The app’s user agreement states that the data can be used in the future for purposes other than epidemic control if there is a legal requirement. The privacy policy of the app states that the data on the app may be shared with as many agencies as the government sees fit.
Alderson went on to confirm and tweeted to the government that “A security issue has been found in your app. The privacy of 90 million Indians is at stake.” He ended the tweet with a post script that read; “@Rahul Gandhi was right.”
Although the Modi government confirmed that there could be no security breach in the app, they thanked the ethical hacker on engaging with them. Alderson on the other hand has confirmed that some of the issues he reported were fixed in the app and that he did receive calls from the National Informatics Centre (NIC) and the Indian Computer Emergency Response Team (ICERT), both government bodies.
In fact the press note of Aarogya Setu thanked Alderson for engaging with them. “We thank the ethical hacker on engaging with us. We encourage any users who identify a vulnerability to inform us immediately.” Anderson, however, maintained that the app should “stop lying, stop denying”.
Rahul’s initial warning, as early as 12 February, foreboding the government of ignoring the contagion almost seems prophetic today. The BJP can go on to dismiss him but it’s getting harder for the party and the government to ignore Rahul in these Covid times.
It takes a lot to be defeated twice over, ridiculed for years and still care enough to show up for your country, the majority of which has rejected you for a national leadership role. Rahul Gandhi continues to surprise us. He simply won’t give up. He just doesn’t turn cynical and walk away.
He keeps coming back with his empathy as well as his willingness to find viable solutions to pressing issues induced by the pandemic: an economy in doldrums, a huge migrant workers’ problem that’s slowly turned into a humanitarian crisis as well as transparency of the government’s Arogya Setu app being used to map Covid positive patients. Rahul Gandhi’s comeback is all the more conspicuous against the backdrop of Prime Minister Narendra Modi’s unwillingness to have a press conference
Rahul is ready to talk
Rahul Gandhi is the eternal unputdownable comeback kid. He has managed to hold the attention of the media by continuously participating in the process of finding answers to the problems that Covid has thrown at India. He has had two conversations with two economists par excellence, former RBI governor Raghuram Rajan and Nobel laureate Abhijit Banerjee. Add to this, the migrant aid pack that Sonia Gandhi offered, where the Congress party would have paid the train fare for every migrant labourer who wants to go home. This “masterstroke” has made the fiercest of critics of the Congress party applaud the Gandhis. The Gandhis are consciously and conspicuously placing themselves polar opposite to Narendra Modi. Whatever Modi is avoiding, the Gandhis are accepting and dealing squarely.
Right-wing editorials are claiming that Rahul Gandhi is trying to come off as an “intellectual”. This, for a man who till recently they caustically made fun of. But this perception is cracking because for the first time, the entire BJP PR machinery is being used to not make fun of Rahul Gandhi, but to discredit his interactions with the two economists by either calling the interaction a “repackaged Socialist snake oil” or by spinning fake news related to the guests. MoneyControl.com and News18 misquoted Abhijit Bannerjee as criticising UPA’s schemes, which the BJP had embraced. Banerjee had said no such thing.
Ending obsession with Modi
Then there’s Rahul Gandhi’s two press conferences (via Zoom). We got to see a visibly more calmer and zen Rahul Gandhi who is neither shaken nor stirred by the six-year-long vicious slander by the BJP or the media, which has more often than not dealt rather unfairly with him. He has significantly altered his behaviour from the Rahul of yore, who would either attack Modi with his ‘Chowkidar Chor hai’ jibe or give him a hug in Parliament and say that he loves the prime minister.
Rahul’s detachment from Modi is palpable when he urges the government to transfer direct cash to the poor, as envisaged in Congress’s NYAY scheme, by saying “Call it ‘nyay’ (justice) or call it by any other name but do it.”
Rahul, it appears, has specifically distanced himself from acts of political pettiness and his statements reflect a sense of political maturity: “We can defeat the virus if we fight it together, we lose if we fight with each other”. Even though he also unapologetically added that he does not agree with Prime Minister Narendra Modi on most things but wanted to offer “constructive suggestions”.
Gandhi’s well-directed tweets with suggestions to the government are now also being affirmed by experts.
Turning Aarogya to his advantage
While the BJP is in pathological denial of anything substantive that Rahul Gandhi or the two economists had to say, an ethical hacker had the government promptly take notice and admit to its mistake. French hacker Elliot Alderson on Twitter looked into the Aarogya Setu app and confirmed Rahul’s fear that it was nothing more than a “sophisticated surveillance system”. The app’s user agreement states that the data can be used in the future for purposes other than epidemic control if there is a legal requirement. The privacy policy of the app states that the data on the app may be shared with as many agencies as the government sees fit.
Alderson went on to confirm and tweeted to the government that “A security issue has been found in your app. The privacy of 90 million Indians is at stake.” He ended the tweet with a post script that read; “@Rahul Gandhi was right.”
Although the Modi government confirmed that there could be no security breach in the app, they thanked the ethical hacker on engaging with them. Alderson on the other hand has confirmed that some of the issues he reported were fixed in the app and that he did receive calls from the National Informatics Centre (NIC) and the Indian Computer Emergency Response Team (ICERT), both government bodies.
In fact the press note of Aarogya Setu thanked Alderson for engaging with them. “We thank the ethical hacker on engaging with us. We encourage any users who identify a vulnerability to inform us immediately.” Anderson, however, maintained that the app should “stop lying, stop denying”.
Rahul’s initial warning, as early as 12 February, foreboding the government of ignoring the contagion almost seems prophetic today. The BJP can go on to dismiss him but it’s getting harder for the party and the government to ignore Rahul in these Covid times.
Tuesday 19 November 2019
From ‘severe’ to ‘very poor’
Jawed Naqvi in The Dawn
The Delhi Met Bureau may have actually made a deeply philosophical observation with its imagery applicable to several facets of life these days. Spurred by an unexpected breeze, the quality of air in Delhi ‘improved’ from ‘severe’ to ‘very poor’. Some improvement, you would say, but do tarry a little
The Delhi Met Bureau may have actually made a deeply philosophical observation with its imagery applicable to several facets of life these days. Spurred by an unexpected breeze, the quality of air in Delhi ‘improved’ from ‘severe’ to ‘very poor’. Some improvement, you would say, but do tarry a little
This intriguing metaphor of improvement between severe and very poor certainly applies to extant political choices in a large number of locations.
Take Pakistan, where the PPP is compelled to swear by Z.A. Bhutto as a great liberal even though he heaped misery on a minority community in a moment of communally inspired political opportunism. And Nawaz Sharif is the preferred symbol of the nation’s hopes for a democratic recovery having conjured images of a Taliban-style amirul momineen replacing the country’s elected prime minister.
As for Imran Khan, he continues to flirt with some kind of liberation theology given his abiding faith in the Muslim clergy. As for the generals, they trump everyone by merging the options into a seemingly irreversible order of things.
Transpose the irony of self-limiting choices on American politics. Is it not true that Obama was to Libya what Bush was to Iraq and Clinton was to Yugoslavia? To the American voters, however, these former icons define all that they can choose from. The slightest difference in demeanour and style becomes the critical inflection. Elizabeth Warren, or whoever gets to lead the Democratic challenge against Donald Trump next year, thus needs to fight not just Trump but the ghost of his predecessors to progress from choosing between severe and very poor.
In this regard, the choices for Indians have been even more notably stifling. It seems as though the ‘Good’ has been removed as an option from a Clint Eastwood movie, leaving only the ‘Bad’ and the ‘Ugly’ to battle it out. Among other regressions, Nehru’s Congress is talking to the Shiv Sena in Maharashtra where they could come together along with the Nationalist Congress Party (NCP) of former chief minister Sharad Pawar.
Following recent state elections, which the BJP-Shiv Sena had fought together, the BJP’s numbers in the new assembly dwindled. In Haryana too, in Delhi’s neighbourhood, Modi’s party lost seats, but it co-opted the services of a discredited legislator to cobble a wafer-thin majority. The BJP had earlier sought the man’s arrest for alleged rape but it is now beholden to him for critical support. The Congress has no role in the ugliness of the moment and needs to just watch the BJP choke on its own muck.
It is significant that in Maharashtra and Haryana Modi’s appeal didn’t work. And this happened despite the Congress grappling with its own severe crisis as it limps on under an interim president in Sonia Gandhi. It has the numbers with the NCP to wean Shiv Sena away from the BJP by offering it greater share in the power structure. But should it morally do so?
The Shiv Sena has run on fascist principles with a pernicious anti-Muslim and anti-Dalit ideology. The outfit shored up by militant middle-caste Marathas was actually set up by the Congress, as a cat’s-paw against the influence of Brahmin-led communist unions that greatly troubled Mumbai’s business captains. The strike-breaking Sena conjured different enemies in stages and is currently positioned as anti-Muslim and anti-Dalit. Its volunteers confessed to taking part in the demolition of the Babri Masjid in 1992.
What’s significant about this Congress-NCP-Shiv Sena project, though it is still on the anvil, is that it follows the supreme court’s judgement on the Ayodhya dispute, which rather controversially assigned the piece of land where the Hindu mob razed the 16th-century mosque against the supreme court’s orders to the very mob with a mandate to build a temple to Lord Ram there.
Many Hindus worship Ram as the god-prince of Ayodhya, but only the BJP and its linked groups seem to know the precise spot where he came into the world. There was a time when the Congress government under Manmohan Singh told the apex court tartly that though Ram was worshipped across the country — and Muslim poets including Iqbal had written paeans to him — there was no scientific evidence he actually existed. Be that as it may, the Congress is now fully on board with the temple project, which is not surprising at all.
Ever since the communists parted ways with the Congress party in the wake of Indira Gandhi’s emergency rule, the Congress has veered closer to the Hindu right. This was a leading factor in Mrs Gandhi’s hurried calculations that led her to misjudge the mood in Punjab where she weighed in against the alienated Sikh community with military might.
The consequence was disastrous for India even though in the short run Rajiv Gandhi did win an unprecedented landslide, seen as a sympathy vote over his mother’s assassination by her Sikh bodyguards. Thousands of Sikhs were slaughtered in Delhi by mobs that were encouraged by the Congress party’s backroom cosiness with the Hindu right.
As for Maharashtra, there is nothing new or even surprising about the Congress and the NCP coming close to the Shiv Sena even if they pretend to be wary of its pronounced fascist tag. One needs only to flick off the dust from the Justice Shri Krishna Commission report on the 1992-93 anti-Muslim violence in Mumbai in the wake of the Ayodhya outrage. The commission cited direct evidence to illustrate complicity between the Shiv Sena, sections of the police and the Congress government of the day who were together named by the report, the reason why they jointly buried it. Not unlike the Delhi Met, William Shakespeare’s witches may have been pointing to a similarly deep universal reality as they sang in unison: “Fair is foul and foul is fair. Hover through the fog and filthy air.”
Take Pakistan, where the PPP is compelled to swear by Z.A. Bhutto as a great liberal even though he heaped misery on a minority community in a moment of communally inspired political opportunism. And Nawaz Sharif is the preferred symbol of the nation’s hopes for a democratic recovery having conjured images of a Taliban-style amirul momineen replacing the country’s elected prime minister.
As for Imran Khan, he continues to flirt with some kind of liberation theology given his abiding faith in the Muslim clergy. As for the generals, they trump everyone by merging the options into a seemingly irreversible order of things.
Transpose the irony of self-limiting choices on American politics. Is it not true that Obama was to Libya what Bush was to Iraq and Clinton was to Yugoslavia? To the American voters, however, these former icons define all that they can choose from. The slightest difference in demeanour and style becomes the critical inflection. Elizabeth Warren, or whoever gets to lead the Democratic challenge against Donald Trump next year, thus needs to fight not just Trump but the ghost of his predecessors to progress from choosing between severe and very poor.
In this regard, the choices for Indians have been even more notably stifling. It seems as though the ‘Good’ has been removed as an option from a Clint Eastwood movie, leaving only the ‘Bad’ and the ‘Ugly’ to battle it out. Among other regressions, Nehru’s Congress is talking to the Shiv Sena in Maharashtra where they could come together along with the Nationalist Congress Party (NCP) of former chief minister Sharad Pawar.
Following recent state elections, which the BJP-Shiv Sena had fought together, the BJP’s numbers in the new assembly dwindled. In Haryana too, in Delhi’s neighbourhood, Modi’s party lost seats, but it co-opted the services of a discredited legislator to cobble a wafer-thin majority. The BJP had earlier sought the man’s arrest for alleged rape but it is now beholden to him for critical support. The Congress has no role in the ugliness of the moment and needs to just watch the BJP choke on its own muck.
It is significant that in Maharashtra and Haryana Modi’s appeal didn’t work. And this happened despite the Congress grappling with its own severe crisis as it limps on under an interim president in Sonia Gandhi. It has the numbers with the NCP to wean Shiv Sena away from the BJP by offering it greater share in the power structure. But should it morally do so?
The Shiv Sena has run on fascist principles with a pernicious anti-Muslim and anti-Dalit ideology. The outfit shored up by militant middle-caste Marathas was actually set up by the Congress, as a cat’s-paw against the influence of Brahmin-led communist unions that greatly troubled Mumbai’s business captains. The strike-breaking Sena conjured different enemies in stages and is currently positioned as anti-Muslim and anti-Dalit. Its volunteers confessed to taking part in the demolition of the Babri Masjid in 1992.
What’s significant about this Congress-NCP-Shiv Sena project, though it is still on the anvil, is that it follows the supreme court’s judgement on the Ayodhya dispute, which rather controversially assigned the piece of land where the Hindu mob razed the 16th-century mosque against the supreme court’s orders to the very mob with a mandate to build a temple to Lord Ram there.
Many Hindus worship Ram as the god-prince of Ayodhya, but only the BJP and its linked groups seem to know the precise spot where he came into the world. There was a time when the Congress government under Manmohan Singh told the apex court tartly that though Ram was worshipped across the country — and Muslim poets including Iqbal had written paeans to him — there was no scientific evidence he actually existed. Be that as it may, the Congress is now fully on board with the temple project, which is not surprising at all.
Ever since the communists parted ways with the Congress party in the wake of Indira Gandhi’s emergency rule, the Congress has veered closer to the Hindu right. This was a leading factor in Mrs Gandhi’s hurried calculations that led her to misjudge the mood in Punjab where she weighed in against the alienated Sikh community with military might.
The consequence was disastrous for India even though in the short run Rajiv Gandhi did win an unprecedented landslide, seen as a sympathy vote over his mother’s assassination by her Sikh bodyguards. Thousands of Sikhs were slaughtered in Delhi by mobs that were encouraged by the Congress party’s backroom cosiness with the Hindu right.
As for Maharashtra, there is nothing new or even surprising about the Congress and the NCP coming close to the Shiv Sena even if they pretend to be wary of its pronounced fascist tag. One needs only to flick off the dust from the Justice Shri Krishna Commission report on the 1992-93 anti-Muslim violence in Mumbai in the wake of the Ayodhya outrage. The commission cited direct evidence to illustrate complicity between the Shiv Sena, sections of the police and the Congress government of the day who were together named by the report, the reason why they jointly buried it. Not unlike the Delhi Met, William Shakespeare’s witches may have been pointing to a similarly deep universal reality as they sang in unison: “Fair is foul and foul is fair. Hover through the fog and filthy air.”
Saturday 29 June 2019
Wednesday 22 May 2019
The Congress Party needs to die
Yogendra Yadav in The Indian Express
My remark on a TV show, that the “Congress must die”, has triggered a debate, perhaps somewhat prematurely, on the role of the country’s principal Opposition party in the times to come. Some of the early reactions have been virulent. Perhaps the timing of the remark made it look like an attempt to kick someone when he is down. And the metaphor of death invited strong emotional reaction.
Let me, therefore, spell out the rationale in the hope that it would generate a more serious and constructive debate. Let me begin by clarifying what this remark was not. One, it was not a knee-jerk emotional outburst in reaction to an exit poll. I had expressed a similar opinion earlier too. The broad judgment is not dependent on the exit polls, unless, of course, the Congress manages to defeat the BJP in the states where it is a direct Congress-BJP contest. Two, I harbour no animus or khundak against Congress leaders. I have said publicly that Rahul Gandhi is more sincere than most political leaders that I have met and far more intelligent than everyone thinks.
----- Also Read
Opinion | Suhas Palshikar writes: Dear Yogendra, I disagree
----
Three, this is not a forecast. I know big political parties don’t die easily, and not just because they lose two elections. I don’t have Pragya Thakur’s powers to give shrapa (curse), so you may call it my wish. Finally, this wish is not born out of a congenital anti-Congressism. I have always maintained that Ram Manohar Lohia’s anti-Congressism was a short-term political tactic and must not be turned into an ideology. Unlike most Lohiaites, I have come to admire the role of Nehru and the Congress party in nation-building in the first two decades after Independence.
To my mind, the core issue is assessing the Congress’ potential in acting as a bulwark against the onslaught on the foundations of our republic. There are two assumptions here. One, the rise of the Narendra Modi-led BJP presents a threat to the core constitutional values of democracy and diversity. Two, as the principal national Opposition party, the Congress carries the first charge of protecting the republic against this onslaught.
Once we agree on these, and I think most of my critics would share these assumptions, then we can enter into a meaningful debate and disagreement on the following questions: Has the Congress done justice to this historical responsibility in the last five years? Or, can it be trusted to perform this responsibility in the foreseeable future? My answer is a clear no. The Congress is not just not up to this task, it is a hurdle for those who wish to do so.
Let us look at what the Congress did, or rather didn’t, in the last five years. The Modi regime’s economic performance was below average. Did the Congress organise any nation-wide mass movement to articulate and mobilise the farmers’ distress, or the rising unemployment among the youth, or the small traders’ anger against the way the GST was being implemented, not to speak of the disaster of demonetisation? These five years were marked by a spate of lynching of Muslims and rising atrocities against Dalits. Did the Congress even articulate it coherently in a way that would make sense to non-Muslims and non-Dalits as well?
Or take this election, after the Congress got a dream launch-pad with victory in three assembly elections. Did the Congress do something in these three states that could be presented as an alternative to the Modi regime? Did the Congress have a message for the voters of this country? No doubt, it finally came out with a decent manifesto, but that is hardly a political message for the last person. Nor did it have a credible messenger. Pitted against Modi’s communicative onslaught, Rahul Gandhi carried little appeal. The Congress did not appear to have a strategy to handle the post-Pulwama “nationalist” blitz by the BJP. And it certainly had no roadmap for building a Mahagathbandhan: Just compare how the BJP brought back the Shiv Sena and the AGP with how the Congress dealt with alliances in UP, Bihar and Delhi.
I don’t overlook the odds the Congress was up against: The Modi government’s brazen misuse of state power, its mind-boggling money power and the near complete control over mainstream media. But did the Congress do what could be done under these constraints? Besides, the only reason why mainstream parties exist and flourish is their viability and reach. The Congress cannot say everyone must come to it because this is the only party that can take on the BJP and then give reasons why it couldn’t.
Let’s focus on the future. The prospects of a second Modi regime bring with it two deeper challenges to our republic. On the one hand, we are walking towards electoral authoritarianism where the electoral mandate will replace any constitutional constraints. On the other hand, there is a slide towards non-theocratic majoritarianism, where minorities are reduced to the status of second-rate citizens. Do we expect the Congress to be the principal force to combat these two dangers? To my mind, the Congress does not seem to possess the vision, the strategy or the ground strength to take on this historic responsibility. If so, the Congress is not the instrument needed to save the republic.
Worse, the Congress is an obstacle to those who want to build an alternative. A large mainstream party acts like a magnet that catches a lot of energy around it. So, even when the Congress is unable to defeat the BJP, it ends up diverting and diffusing a lot of the energy that gets drawn to it. It won’t do the job and won’t let anyone else do it. Alternative politics cannot take off until it calls the bluff of “Vote for Congress or else…”, unless it begins to carry on its work as if the Congress did not exist. This is how the metaphor of death should be understood.
Of course, parties don’t wither away or die an instant death. There are two ways in which the Congress can “die”. There is death by attrition, where a big party keeps getting marginalised and gradually loses traction with the voters. This process takes many elections, perhaps many decades. This is exactly what the BJP would wish for the Congress. But there is also death by submergence, where the remaining energy of the party gets subsumed in a new, larger coalition. There is still a lot of energy in the country to take on the challenge to our republic. The ideal “death” for the Congress would be for this energy, inside and outside the Congress, to merge into a new alternative.
The dark metaphor of death is an invitation to think about a new birth. Or a rebirth?
My remark on a TV show, that the “Congress must die”, has triggered a debate, perhaps somewhat prematurely, on the role of the country’s principal Opposition party in the times to come. Some of the early reactions have been virulent. Perhaps the timing of the remark made it look like an attempt to kick someone when he is down. And the metaphor of death invited strong emotional reaction.
Let me, therefore, spell out the rationale in the hope that it would generate a more serious and constructive debate. Let me begin by clarifying what this remark was not. One, it was not a knee-jerk emotional outburst in reaction to an exit poll. I had expressed a similar opinion earlier too. The broad judgment is not dependent on the exit polls, unless, of course, the Congress manages to defeat the BJP in the states where it is a direct Congress-BJP contest. Two, I harbour no animus or khundak against Congress leaders. I have said publicly that Rahul Gandhi is more sincere than most political leaders that I have met and far more intelligent than everyone thinks.
----- Also Read
Opinion | Suhas Palshikar writes: Dear Yogendra, I disagree
----
Three, this is not a forecast. I know big political parties don’t die easily, and not just because they lose two elections. I don’t have Pragya Thakur’s powers to give shrapa (curse), so you may call it my wish. Finally, this wish is not born out of a congenital anti-Congressism. I have always maintained that Ram Manohar Lohia’s anti-Congressism was a short-term political tactic and must not be turned into an ideology. Unlike most Lohiaites, I have come to admire the role of Nehru and the Congress party in nation-building in the first two decades after Independence.
To my mind, the core issue is assessing the Congress’ potential in acting as a bulwark against the onslaught on the foundations of our republic. There are two assumptions here. One, the rise of the Narendra Modi-led BJP presents a threat to the core constitutional values of democracy and diversity. Two, as the principal national Opposition party, the Congress carries the first charge of protecting the republic against this onslaught.
Once we agree on these, and I think most of my critics would share these assumptions, then we can enter into a meaningful debate and disagreement on the following questions: Has the Congress done justice to this historical responsibility in the last five years? Or, can it be trusted to perform this responsibility in the foreseeable future? My answer is a clear no. The Congress is not just not up to this task, it is a hurdle for those who wish to do so.
Let us look at what the Congress did, or rather didn’t, in the last five years. The Modi regime’s economic performance was below average. Did the Congress organise any nation-wide mass movement to articulate and mobilise the farmers’ distress, or the rising unemployment among the youth, or the small traders’ anger against the way the GST was being implemented, not to speak of the disaster of demonetisation? These five years were marked by a spate of lynching of Muslims and rising atrocities against Dalits. Did the Congress even articulate it coherently in a way that would make sense to non-Muslims and non-Dalits as well?
Or take this election, after the Congress got a dream launch-pad with victory in three assembly elections. Did the Congress do something in these three states that could be presented as an alternative to the Modi regime? Did the Congress have a message for the voters of this country? No doubt, it finally came out with a decent manifesto, but that is hardly a political message for the last person. Nor did it have a credible messenger. Pitted against Modi’s communicative onslaught, Rahul Gandhi carried little appeal. The Congress did not appear to have a strategy to handle the post-Pulwama “nationalist” blitz by the BJP. And it certainly had no roadmap for building a Mahagathbandhan: Just compare how the BJP brought back the Shiv Sena and the AGP with how the Congress dealt with alliances in UP, Bihar and Delhi.
I don’t overlook the odds the Congress was up against: The Modi government’s brazen misuse of state power, its mind-boggling money power and the near complete control over mainstream media. But did the Congress do what could be done under these constraints? Besides, the only reason why mainstream parties exist and flourish is their viability and reach. The Congress cannot say everyone must come to it because this is the only party that can take on the BJP and then give reasons why it couldn’t.
Let’s focus on the future. The prospects of a second Modi regime bring with it two deeper challenges to our republic. On the one hand, we are walking towards electoral authoritarianism where the electoral mandate will replace any constitutional constraints. On the other hand, there is a slide towards non-theocratic majoritarianism, where minorities are reduced to the status of second-rate citizens. Do we expect the Congress to be the principal force to combat these two dangers? To my mind, the Congress does not seem to possess the vision, the strategy or the ground strength to take on this historic responsibility. If so, the Congress is not the instrument needed to save the republic.
Worse, the Congress is an obstacle to those who want to build an alternative. A large mainstream party acts like a magnet that catches a lot of energy around it. So, even when the Congress is unable to defeat the BJP, it ends up diverting and diffusing a lot of the energy that gets drawn to it. It won’t do the job and won’t let anyone else do it. Alternative politics cannot take off until it calls the bluff of “Vote for Congress or else…”, unless it begins to carry on its work as if the Congress did not exist. This is how the metaphor of death should be understood.
Of course, parties don’t wither away or die an instant death. There are two ways in which the Congress can “die”. There is death by attrition, where a big party keeps getting marginalised and gradually loses traction with the voters. This process takes many elections, perhaps many decades. This is exactly what the BJP would wish for the Congress. But there is also death by submergence, where the remaining energy of the party gets subsumed in a new, larger coalition. There is still a lot of energy in the country to take on the challenge to our republic. The ideal “death” for the Congress would be for this energy, inside and outside the Congress, to merge into a new alternative.
The dark metaphor of death is an invitation to think about a new birth. Or a rebirth?
Sunday 30 December 2018
Thursday 8 November 2018
Congress - The party of Hinduism?
Liberals hoping that Rahul Gandhi’s Congress would rescue them from Hindutva may be in for a rude awakening writes G Sampath in The Hindu
The stage is all set for Assembly elections in five States — Madhya Pradesh, Rajasthan, Chhattisgarh, Mizoram and Telangana. Described as a ‘semi-final’ for the 2019 Lok Sabha polls, they offer a foretaste of the electoral strategies likely to be on view next year. Though State and national elections often have their own specific dynamic, some useful inferences may be drawn from the campaigns of the national parties, especially the Congress.
An important conundrum is whether the Congress can emerge as a meaningful alternative to the Bharatiya Janata Party (BJP) and its Hindu majoritarian politics. On the evidence of its campaign so far, especially in Madhya Pradesh and Rajasthan, the party appears to have chosen the path of least resistance. Given that these two States also happen to be among those where the BJP’s Hindutva dimension is in full bloom, they presented the Congress with a good opportunity to test its political counter to the divisive agenda of its adversary. The combination of high anti-incumbency and a two-way contest with the BJP meant that the Congress could have taken the ideological battle to the Sangh Parivar.
The stage is all set for Assembly elections in five States — Madhya Pradesh, Rajasthan, Chhattisgarh, Mizoram and Telangana. Described as a ‘semi-final’ for the 2019 Lok Sabha polls, they offer a foretaste of the electoral strategies likely to be on view next year. Though State and national elections often have their own specific dynamic, some useful inferences may be drawn from the campaigns of the national parties, especially the Congress.
An important conundrum is whether the Congress can emerge as a meaningful alternative to the Bharatiya Janata Party (BJP) and its Hindu majoritarian politics. On the evidence of its campaign so far, especially in Madhya Pradesh and Rajasthan, the party appears to have chosen the path of least resistance. Given that these two States also happen to be among those where the BJP’s Hindutva dimension is in full bloom, they presented the Congress with a good opportunity to test its political counter to the divisive agenda of its adversary. The combination of high anti-incumbency and a two-way contest with the BJP meant that the Congress could have taken the ideological battle to the Sangh Parivar.
Wooing the upper castes
But the Congress did nothing of the sort. It steered clear of the BJP’s majoritarian depredations, and opted to woo the same upper castes that constitute the BJP’s core vote base. It has embraced what has come to be known as ‘soft Hindutva’. In Madhya Pradesh, for instance, the Congress has promised to build cow shelters in every village if voted to power — this in a State where desperate farmers were fired upon by the administration. In Kerala, its State unit has played along with so-called religious sentiment, opposing the entry of women (between the ages of 10-50) in Sabarimala instead of standing by the constitutional principle of equality.
In Rajasthan, too, the Congress’s game plan is to retrieve the upper caste vote from the BJP. Hindutva politics has queered the pitch in such a way that today no party can specifically woo the savarna voter without pandering to communal sentiment. In effect, this means not confronting the infusion of religion into the heart of democratic politics. Conversely, challenging it would require two things from a party: certain ideological non-negotiables, among which, in the case of the Congress, would be the Nehruvian legacy of secularism and a politics of caste rooted in the principle of social justice.
Given the cynicism that has become commonplace in public discourse, it is fashionable to scoff at any expectation of principles in politics. But it is delusional to imagine that the very realpolitik that unleashed the genie of communal hatred on national politics will also be able — now that its disruptions are coming home to roost — to put that genie back into the constitutional bottle. In fact, the most troubling takeaway from the Congress’s approach to these Assembly polls is that even an outright victory for a Congress-led alliance in 2019, however improbable it may seem at present, may not really signify a defeat of communal forces.
The clearest indication yet that the Congress cannot be expected to counter the normalisation of Hindu majoritarianism came during party president Rahul Gandhi’s campaign tour in Madhya Pradesh, where he stated that the “Congress was a party of Hinduism”. He prefaced it by saying that it was “not a party of Hindutva” but the fact that he felt compelled to paint the Congress in Hindu colours marks a clear shift in the party’s overt political line.
For some time now, there has been a debate on the Congress’s use of ‘soft Hindutva’ as a counter to the BJP’s presumably ‘hard’ Hindutva. Mr. Gandhi’s supporters have argued that what has been labelled as ‘soft Hindutva’ is nothing but a free and open expression of his personal faith as a devout Hindu. Even if this were true, his temple visits, which rarely seem to take place without a photo-op, the recent emergence of vermilion on his forehead, his pilgrimage to Kailash Mansarovar, and his coming out as a Shiv bhakt, are all gestures saturated with political significance.
Smart politics?
They could either be read as a smart political response to the widespread ‘Hinduisation’ of the socio-political sphere, or as an admission of defeat to Hindutva forces, for this is exactly what they seek — an India where Hindu identity would be the starting point of any mobilisation for political power.
Last month, a Rajasthan Minister was booked for violating the Representation of the People Act after he gave a speech asking all Hindus to vote for the BJP. Mr. Gandhi has never verbalised such a plea with regard to his own party. But can we truly characterise his description of the Congress as a “party of Hinduism”, or his embodiment of Hindu symbolism on the campaign trail, as actions in keeping with either the spirit of the Representation of the People Act or the secularism the Constitution speaks of?
There are other aspects of this symbolism-driven ‘soft Hindutva’ that are as troubling: an overriding anxiety not to be seen as sympathetic to Muslims; and a low key yet consistent messaging that underscores Mr. Gandhi’s position at the apex of the caste hierarchy as a “janeu-wearing Hindu”. The phrase, used by a Congress spokesperson after Mr. Gandhi’s visit to the Somnath temple last year, was invoked by a BJP leader recently in the context of yet another temple visit by Mr. Gandhi, when he asked, “What kind of janeu-dhari are you? What is your gotra?” The focus on Mr. Gandhi’s caste pedigree once again reveals how temple politics is never without its attendant caste politics.
Put simply, it gives the lie to Mr. Gandhi’s self-serving distinction between Hindutva and Hinduism, a distinction that is also becoming increasingly popular among an influential section of Indian liberals who, much like Mr. Gandhi, seem to have suddenly woken up to their Hindu identity in the last four years. For these ‘proud Hindus’, one of whom has recently penned a bestselling book on why he is one, the classical secularist position that one’s religion is a private matter and not an instrument to garner social or political capital is, of course, past its sell-by date.
The distinction between Hinduism and Hindutva — which only matters because of the political uses of religion —rests on two premises. First, that Hinduism is inclusive and progressive, while Hindutva is exclusionary and regressive; second, that Hinduism is individualistic and preaches tolerance, whereas Hindutva is a supremacist ideology that deploys angry mobs to subjugate other religious communities.
On Sangh Parivar’s page
While this is, no doubt, an interesting distinction, it is even more interesting that no Hindutva ideologue has ever expressed any discomfort with this definition of Hinduism that categorically rejects Hindutva. If anything, representatives of the Sangh Parivar have been pleased with the transformation of the Congress president into a tilak-wearing, temple-hopping ‘Hindu politician’.
The Congress becoming more ‘Hindu’ is but another sign of savarna consolidation, a movement of which Hindutva is the flag-bearer. Mr. Gandhi’s version of non-threatening Hinduism and the Parivar’s aggressive Hindutva are in complete agreement on one issue: caste. They both want to be the party of choice for the upper castes, and so long as this remains the case, the Congress cannot be expected to operationalise in its politics the principle of equality. In other words, liberals and other good-hearted people hoping that Mr. Gandhi and the Congress would rescue them from Hindutva may be in for a rude awakening. As is well known, god doesn’t help those who don’t help themselves.
Thursday 27 September 2018
How did Sri Rama's idols suddenly appear in Babri Masjid on 22 December 1949?
Krishna Jha and Dhirendra K Jha in The Wire.In
The night was almost over. Ayodhya was still numb with sleep. Piercing through the quiet, a young sadhu, drenched in sweat, came scampering from Hanumangarhi, a fortress-like Hindu religious establishment housing over five hundred sadhus in Ayodhya. He had been sent to summon Satyendra Das to his guru, Abhiram Das, who seemed to be breathing his last. Those were the early hours of 3 December 1981, and a curtain was coming down over a few forgotten pages of history.
Dharam Das, the other disciple who stayed with Abhiram Das in his one-room tenement, the asan in Hanumangarhi, had asked for him so that they could be with their guru in his last moments. The news did not come as a shock. Satyendra Das had been almost awaiting the moment, since he had known for long that his guru was nearing the end of his journey. He had been at his bedside the whole day and the signs were not encouraging. Even when he had left Abhiram Das’s asan to get a breather after hours of tending to the terminally ill, he had a premonition that his guru – the man who had led a small band of Hindus to surreptitiously plant the idol of Lord Rama in Babri Masjid on yet another December night three decades ago – might not live long. After he had come away from the bedside, unwilling but tired to the bones, Satyendra Das was restless and unable to sleep. He dreaded the moment, yet knew that someone would knock on his doors with the news any time, and when it came, he responded fast, wrapped a quilt around himself and ran out along with the young sadhu who had come to fetch him.
It was very cold outside. The winter night was fading into a dense fog that smothered everything in its folds. Nothing was visible. The duo, almost running in total invisibility, knew the nooks and crannies of Ayodhya like the back of their hands. As Satyendra Das arrived at the asan, he saw Abhiram Das lying in the middle of the room on a charpoy, surrounded by a few sadhus from Hanumangarhi. No one spoke; it was very quiet. Only Dharam Das moved close to him and murmured softly that their guru had passed away minutes before he had stepped in. Slowly, as the day began to break, devotees and disciples started pouring into the room. Soon, preparations for the last rites of the deceased were begun with the help of some residents of Hanumangarhi.
The rituals for the final journey of ascetics are not the same as those for non-ascetic Hindu grihasthas, particularly in north India. Sadhus, unlike Hindu grihasthas, are rarely cremated. There are two options: either their bodies are smeared with salt and buried sitting in a meditative posture or they are dropped down a sacred river tied with a rock or sacks full of sand. The fact that sadhus who take vows of complete renunciation are not cremated symbolizes their separation from the material world. The claim goes that cremation for sadhus is superfluous since they have already burnt their attachments through ascetic initiation, opting for a life of austerities and renunciation.
In Ayodhya, the normal ascetic practice has been to immerse the body of a sadhu in the Sarayu – the name given to the river only as long as it touches the shores of the town. Before and after Ayodhya, the river is known as the Ghaghara. The reason for this nomenclatural confusion lies in a particular Hindu belief. As mythology has turned Ayodhya into the birthplace of Lord Rama, the river owing by it has also assumed the mythical name of Sarayu – the stream that is believed to have owed through the kingdom of Lord Rama.
Back in Hanumangarhi, by the noon of 3 December 1981, Abhiram Das’s disciples and friends had completed all preparations and were ready to initiate the final rituals for the deceased. Outside the asan, the body of Abhiram Das had been placed on a platform made of bamboo in a seated posture, his face frozen into a mask of self-control, his eyes half-closed as if he were deep in meditation. A saffron piece of cloth that had the name of Lord Rama printed all over – a particular kind of cotton or silk material called ramnami – had been carefully wrapped around his body. A similar cloth covered three sides of the arch made out of split bamboo that rested on the hard bamboo platform holding the corpse. The bamboo structure – euphemistically called viman to symbolize the mythical transporter of souls to the heavenly realm – had been kept uncovered on one side to enable people to have a last glimpse of the deceased.
Slowly, a group of sadhus lifted the viman on their shoulders and climbed up the flight of stairs leading to the temple of Lord Hanuman in the centre of Hanumangarhi. At the temple, the group swelled further and as the viman was taken out of Hanumangarhi, the motley crowd accompanying it chanted, ‘Ramajanmabhoomi Uddharak amar rahen (Long live the saviour of the birth place of Rama).’
Three decades back, on the morning of 23 December 1949, the First Information Report (FIR) registered by Ayodhya Police following the planting of the idol of Lord Rama in Babri Masjid on the night before had named Abhiram Das as the prime accused. He had also been tried for the crime he and his friends had committed that night, but the case had remained inconclusive. In course of time, many Hindus in Ayodhya had started calling him Ramajanmabhoomi Uddharak.
Krishna Jha and Dhirendra K. Jha, Ayodhya – The Dark Night, Harper Collins
The slogan-shouting grew louder as the viman reached the entrance of Babri Masjid, where it was carefully laid down. The priests of Ramajanmabhoomi, the temple that operated inside Babri Masjid ever since the idol was planted in it, as well as those of nearby Hindu religious establishments already knew about the demise of the sadhu, and they came out and garlanded the corpse and paid their homage to the departed soul.
By and large, however, Ayodhya remained unaware of Abhiram Das’s death. Though some residents looked at this funeral procession with curiosity, for the majority it was the demise of yet another old sadhu. After three decades, the historical facts associated with the developments in 1949 had slipped into obscurity. e propaganda of All India Hindu Mahasabha and Rashtriya Swayamsevak Sangh (RSS) – that the idol had never been planted and Lord Rama had manifested Himself at His place of birth – had gained ground among devout Hindus by now, largely delinking Abhiram Das from what he had done in the dark hours of that fateful night. Booklets and pamphlets written by Hindu communalists during the intervening period had flooded the shops of Ayodhya and had gone a long way in reinforcing the myth of ‘divine exercise’. For legal reasons, even those who had a role in that surreptitious act found it convenient to let the myth grow and capture popular imagination. e law, after all, could catch human conspiracies, but a ‘divine exercise’ was beyond its reach. Yet, to a small group of Hindus in Ayodhya, Abhiram Das continued to remain till his death Ramajanmabhoomi Uddharak or simply Uddharak Baba.
Whatever be the case, the lack of interest among locals could not be missed by many present in the cortège as it wound down the narrow lanes of Ayodhya and moved towards the banks of the Sarayu. On the bank, where the cortège reached at around two that afternoon, those carrying the viman on their shoulders bent down to put their burden on the ground. The sadhu’s body was taken out of it, bathed in the river and, after being smeared with ghee all over, was wrapped in a fresh white cloth. Two sand-filled sacks were tied to the back of the body, one beneath the shoulder and the other under the waist, which was then gently laid out in the boat that sailed o the moment Satyendra Das, Dharam Das and three other sadhus of Hanumangarhi boarded it. Within minutes, the boat reached the centre of the river, where it was no longer shallow and which had traditionally been used for such water burials. Those present on the boat performed the final rites before lifting Abhiram Das’s body and casting it into the cool, calm waters of the Sarayu.
II
The indifferent response that Abhiram Das’s death evoked among the local populace in 1981 was at odds with the atmosphere the town had witnessed three decades ago, during the years following Independence. At that time, many in Ayodhya, as in several other parts of the country, had seen things differently. The communal frenzy which had accompanied the partition of India had intensely brutalized the atmosphere. No less important was the role played by organizations which saw the immediate aftermath of Partition as an opportunity to derail the secular project of independent India. e conspirators associated with these organizations and the conspiracies they hatched had already resulted in major national tragedies.
One such was the gruesome murder of Mahatma Gandhi on 30 January 1948. The hands that pumped bullets into the chest of the Mahatma were that of Nathuram Godse, but, as was proved later, the assassination was part of a conspiracy hatched by top Hindu Mahasabha leaders, led by V.D. Savarkar, whose prime objectives were to snatch political initiative from the Congress and destabilize all efforts to uphold secularism in India. The conspiracy to kill Gandhi could not remain hidden for long even though the trial, held immediately after the assassination, had failed to uncover its extent.
The surreptitious occupation of the Babri Masjid was an act planned by almost the same set of people about two years later – on the night of 22 December 1949. It was, in many ways, a reflection of the same brutalized atmosphere that saw Gandhi being murdered. Neither the conspirators nor their underlying objectives were different. In both instances, the conspirators belonged to the Hindu Mahasabha leadership – some of the prime movers of the planting of the idol had been the prime accused in the Gandhi murder case – and their objective this time too was to wrest the political centre stage from the Congress by provoking large-scale Hindu mobilization in the name of Lord Rama.
Yet the two incidents differed – as much in the modus operandi used by Hindu communalists as in the manner in which the government and the ruling party, the Congress, responded to them. While the Mahatma was killed in full public view in broad daylight, the Babri Masjid was converted into a temple secretly, in the dead of night. Apparently, the quick and massive government reprisal in the aftermath of Gandhi’s assassination had taught the Hindu Mahasabha leaders several lessons. One was to avoid confrontation with the government so that they could extract maximum political advantage out of their act. Another was to involve a section of the Congress that was sympathetic to their cause. So when, two years later, they set out to execute the Ayodhya project, they remained extremely careful, keeping themselves in the backstage until the mosque was actually impounded and ensuring a large-scale mobilization of Hindus in the immediate aftermath without wasting any time. Though the political objective they had planned through this act of communal aggression in Ayodhya could not be achieved in the manner they had hoped for, they greatly succeeded in keeping the story of the night and the conspiracy behind it a secret, for it never came out in its entirety.
Also, while the conspiracy to kill the Mahatma was probed thoroughly by a commission set up by the Government of India albeit two decades later, no such inquiry was conducted to unmask the plot and the plotters behind the forcible conversion of the Babri Masjid into a temple. As a result, an event that so remarkably changed the political discourse in India continues to be treated as a localized crime committed spontaneously by a handful of local people led, of course, by Abhiram Das, a local sadhu. It was, however, a well-planned conspiracy involving national-, provincial- and local-level leaders of the Hindu Mahasabha undertaken with he objective of reviving the party’s political fortunes that were lost in the aftermath of the Gandhi assassination.
Time has further pushed the secret story of the Hindu Mahasabha’s Ayodhya strategy into obscurity, leaving only what is most apparent for public debate. The unending process of litigation which it triggered completely shifted the focus away from that fateful night and has now become the basis of communal politics in the country. Incidentally, the most crucial part of the controversy – the hidden one – remains an ignored area of research. For instance, the White Paper on the Babri Masjid–Ramajanmabhoomi dispute of the Government of India dismissed the incident of 1949 – legally the root cause of the dispute – in just one paragraph. Issued in the aftermath of the demolition of the mosque on 6 December 1992, the document does not have more to say on the incident:
The controversy entered a new phase with the placing of idols in the disputed structure in December 1949. The premises were attached under Section 145 of the Code of Criminal Procedure. Civil suits were led shortly thereafter. Interim orders in these civil suits restrained the parties from removing the idols or interfering with their worship. In effect, therefore, from December 1949 till December 6, 1992 the structure had not been used as a mosque.
It seems impertinent to say that so little is known about the night of 22–23 December 1949 since, in a sense, almost the entire dispute over the mosque emanates from the appearance of the idol of Rama inside that structure. Nevertheless, it is true that there has been little research by contemporary or later writers to fill the gap. This missing link of history remained out of focus till the issue was politically revived and strengthened by the Vishwa Hindu Parishad (VHP) in the mid-1980s. And by then the story of the night had been taken over by the politics of communalism and the debate over the proprietorship of the disputed land.
But till Lord Rama ‘manifested’ Himself inside the Babri Masjid, all moves had sought to construct the temple at Ramachabutara, an elevated platform outside the inner courtyard of the mosque. Only after the idols were placed inside did the demand for converting the Muslim place of worship into a temple enter the legal arena. And yet the development of that night did not attract much attention in the media when it actually took place. No major newspaper or journal of the time gave it the kind of serious coverage it deserved even though the import of the development was not at all lost on Congress leaders like Jawaharlal Nehru, Sardar Vallabhbhai Patel, Govind Ballabh Pant and Akshay Brahmachary as well as Hindu Mahasabha president N.B. Khare, its vice-president V.G. Deshpande and its all India general secretary and president of the party’s UP unit Mahant Digvijai Nath.
The only journal that covered the events in detail was a local Hindi weekly in Ayodhya called Virakta. Its editor, Ramgopal Pandey ‘Sharad’, was a known Mahasabhaite. The kind of material that Virakta published had a pronounced Hindu communal bias, and it was hardly expected to carry objective reportage on the developments. If anything, this journal was the first to promote the theory of ‘divine exercise’ – though in bits and pieces – to explain the appearance of the idol of Lord Rama inside the mosque.
Later, Ramgopal Pandey ‘Sharad’ wrote a booklet in Hindi – Shree Ramjanmabhoomi Ka Rakta Ranjit Itihaas (The Blood-soaked History of the Birth Place of Lord Rama). In Ayodhya, this has remained the most popular and perhaps only available material on the subject ever since. Like Virakta, this booklet, too, explains the developments of that night in terms of divine intervention rather than as a communal tactic conceived and executed by the Mahasabha in collaboration with local communalists. is is what the booklet says:
Twenty-third December 1949 was a glorious day for India. On that day, after a long gap of about four hundred years, the birth place of Lord Rama was redeemed. e way developments happened [on the night before], it can be said that Lord Rama himself redeemed his place of birth.
While this theory was being used by communalists to explain the mystery of those dark hours, no serious attempt was made to explore the events of that night objectively, neither by the government nor by any institutions or individual researchers. Debunking the theory of ‘divine exercise’ is one thing (and there is no dearth of works in this regard), but unravelling the truth that was sought to be covered is something else.
Surely, part of the reason why the facts could not come out as and when they occurred – as happened in case of Mahatma Gandhi’s assassination – had greatly to do with the power politics of the time. After the assassination of Gandhi in 1948 until the death of Sardar Vallabhbhai Patel in 1950, the Congress party was beset with an intense intra-party power struggle. Though it had witnessed factional fights earlier as well, there had always been an element of restraint under the influence of Mahatma Gandhi and the idealism of the freedom struggle. But as soon as these restraints disappeared, the fight between the two power blocs in the Congress – Hindu conservatives led by Patel and secularists led by Nehru – came out in the open.
The United Provinces, in particular, emerged as one of the main battlegrounds for these power blocs in the Congress, merely months after Gandhi’s assassination. Govind Ballabh Pant, the chief minister of the province (called prime minister before adoption of the Constitution on 26 January 1950), was a staunch loyalist of Patel. His desperation to remove all those who appeared to be potential challengers to his authority in the state Congress led him to align with Hindu revivalists in Ayodhya – a move that, apart from paying him dividends, greatly emboldened Mahasabhaites and set the ground for the eventual appearance of the idols at the Babri Masjid.
With the Hindu conservative faction of the Congress, in a bid to neutralize Nehru, openly trying to outsource political strength from communal elements outside the party, and the latter endeavouring to arrest this political drift and salvage its own position, there was hardly much time, or determination, to probe the misdeeds of the Mahasabhaites. This was even more so in the United Provinces where the government appeared to be more interested in protecting the Hindu communalists than bringing them to book.
By the time this battle was won by Nehru in late 1950, the incidents of the night of 22 December 1949 had got lost in legal thickets, and the mood of the nation had changed, with the secular fabric seemingly no longer threatened by Hindu revivalists. As the focus shifted following the promulgation of the Constitution of India on 26 January 1950, almost all the players of the Hindu Mahasabha’s Ayodhya strategy either lost their relevance or, in cases where some of them managed to remain in currency, their ability to break the secular equilibrium got severely restricted and their link with the night became part of this missing link of modern India’s history.
The night was almost over. Ayodhya was still numb with sleep. Piercing through the quiet, a young sadhu, drenched in sweat, came scampering from Hanumangarhi, a fortress-like Hindu religious establishment housing over five hundred sadhus in Ayodhya. He had been sent to summon Satyendra Das to his guru, Abhiram Das, who seemed to be breathing his last. Those were the early hours of 3 December 1981, and a curtain was coming down over a few forgotten pages of history.
Dharam Das, the other disciple who stayed with Abhiram Das in his one-room tenement, the asan in Hanumangarhi, had asked for him so that they could be with their guru in his last moments. The news did not come as a shock. Satyendra Das had been almost awaiting the moment, since he had known for long that his guru was nearing the end of his journey. He had been at his bedside the whole day and the signs were not encouraging. Even when he had left Abhiram Das’s asan to get a breather after hours of tending to the terminally ill, he had a premonition that his guru – the man who had led a small band of Hindus to surreptitiously plant the idol of Lord Rama in Babri Masjid on yet another December night three decades ago – might not live long. After he had come away from the bedside, unwilling but tired to the bones, Satyendra Das was restless and unable to sleep. He dreaded the moment, yet knew that someone would knock on his doors with the news any time, and when it came, he responded fast, wrapped a quilt around himself and ran out along with the young sadhu who had come to fetch him.
It was very cold outside. The winter night was fading into a dense fog that smothered everything in its folds. Nothing was visible. The duo, almost running in total invisibility, knew the nooks and crannies of Ayodhya like the back of their hands. As Satyendra Das arrived at the asan, he saw Abhiram Das lying in the middle of the room on a charpoy, surrounded by a few sadhus from Hanumangarhi. No one spoke; it was very quiet. Only Dharam Das moved close to him and murmured softly that their guru had passed away minutes before he had stepped in. Slowly, as the day began to break, devotees and disciples started pouring into the room. Soon, preparations for the last rites of the deceased were begun with the help of some residents of Hanumangarhi.
The rituals for the final journey of ascetics are not the same as those for non-ascetic Hindu grihasthas, particularly in north India. Sadhus, unlike Hindu grihasthas, are rarely cremated. There are two options: either their bodies are smeared with salt and buried sitting in a meditative posture or they are dropped down a sacred river tied with a rock or sacks full of sand. The fact that sadhus who take vows of complete renunciation are not cremated symbolizes their separation from the material world. The claim goes that cremation for sadhus is superfluous since they have already burnt their attachments through ascetic initiation, opting for a life of austerities and renunciation.
In Ayodhya, the normal ascetic practice has been to immerse the body of a sadhu in the Sarayu – the name given to the river only as long as it touches the shores of the town. Before and after Ayodhya, the river is known as the Ghaghara. The reason for this nomenclatural confusion lies in a particular Hindu belief. As mythology has turned Ayodhya into the birthplace of Lord Rama, the river owing by it has also assumed the mythical name of Sarayu – the stream that is believed to have owed through the kingdom of Lord Rama.
Back in Hanumangarhi, by the noon of 3 December 1981, Abhiram Das’s disciples and friends had completed all preparations and were ready to initiate the final rituals for the deceased. Outside the asan, the body of Abhiram Das had been placed on a platform made of bamboo in a seated posture, his face frozen into a mask of self-control, his eyes half-closed as if he were deep in meditation. A saffron piece of cloth that had the name of Lord Rama printed all over – a particular kind of cotton or silk material called ramnami – had been carefully wrapped around his body. A similar cloth covered three sides of the arch made out of split bamboo that rested on the hard bamboo platform holding the corpse. The bamboo structure – euphemistically called viman to symbolize the mythical transporter of souls to the heavenly realm – had been kept uncovered on one side to enable people to have a last glimpse of the deceased.
Slowly, a group of sadhus lifted the viman on their shoulders and climbed up the flight of stairs leading to the temple of Lord Hanuman in the centre of Hanumangarhi. At the temple, the group swelled further and as the viman was taken out of Hanumangarhi, the motley crowd accompanying it chanted, ‘Ramajanmabhoomi Uddharak amar rahen (Long live the saviour of the birth place of Rama).’
Three decades back, on the morning of 23 December 1949, the First Information Report (FIR) registered by Ayodhya Police following the planting of the idol of Lord Rama in Babri Masjid on the night before had named Abhiram Das as the prime accused. He had also been tried for the crime he and his friends had committed that night, but the case had remained inconclusive. In course of time, many Hindus in Ayodhya had started calling him Ramajanmabhoomi Uddharak.
Krishna Jha and Dhirendra K. Jha, Ayodhya – The Dark Night, Harper Collins
The slogan-shouting grew louder as the viman reached the entrance of Babri Masjid, where it was carefully laid down. The priests of Ramajanmabhoomi, the temple that operated inside Babri Masjid ever since the idol was planted in it, as well as those of nearby Hindu religious establishments already knew about the demise of the sadhu, and they came out and garlanded the corpse and paid their homage to the departed soul.
By and large, however, Ayodhya remained unaware of Abhiram Das’s death. Though some residents looked at this funeral procession with curiosity, for the majority it was the demise of yet another old sadhu. After three decades, the historical facts associated with the developments in 1949 had slipped into obscurity. e propaganda of All India Hindu Mahasabha and Rashtriya Swayamsevak Sangh (RSS) – that the idol had never been planted and Lord Rama had manifested Himself at His place of birth – had gained ground among devout Hindus by now, largely delinking Abhiram Das from what he had done in the dark hours of that fateful night. Booklets and pamphlets written by Hindu communalists during the intervening period had flooded the shops of Ayodhya and had gone a long way in reinforcing the myth of ‘divine exercise’. For legal reasons, even those who had a role in that surreptitious act found it convenient to let the myth grow and capture popular imagination. e law, after all, could catch human conspiracies, but a ‘divine exercise’ was beyond its reach. Yet, to a small group of Hindus in Ayodhya, Abhiram Das continued to remain till his death Ramajanmabhoomi Uddharak or simply Uddharak Baba.
Whatever be the case, the lack of interest among locals could not be missed by many present in the cortège as it wound down the narrow lanes of Ayodhya and moved towards the banks of the Sarayu. On the bank, where the cortège reached at around two that afternoon, those carrying the viman on their shoulders bent down to put their burden on the ground. The sadhu’s body was taken out of it, bathed in the river and, after being smeared with ghee all over, was wrapped in a fresh white cloth. Two sand-filled sacks were tied to the back of the body, one beneath the shoulder and the other under the waist, which was then gently laid out in the boat that sailed o the moment Satyendra Das, Dharam Das and three other sadhus of Hanumangarhi boarded it. Within minutes, the boat reached the centre of the river, where it was no longer shallow and which had traditionally been used for such water burials. Those present on the boat performed the final rites before lifting Abhiram Das’s body and casting it into the cool, calm waters of the Sarayu.
II
The indifferent response that Abhiram Das’s death evoked among the local populace in 1981 was at odds with the atmosphere the town had witnessed three decades ago, during the years following Independence. At that time, many in Ayodhya, as in several other parts of the country, had seen things differently. The communal frenzy which had accompanied the partition of India had intensely brutalized the atmosphere. No less important was the role played by organizations which saw the immediate aftermath of Partition as an opportunity to derail the secular project of independent India. e conspirators associated with these organizations and the conspiracies they hatched had already resulted in major national tragedies.
One such was the gruesome murder of Mahatma Gandhi on 30 January 1948. The hands that pumped bullets into the chest of the Mahatma were that of Nathuram Godse, but, as was proved later, the assassination was part of a conspiracy hatched by top Hindu Mahasabha leaders, led by V.D. Savarkar, whose prime objectives were to snatch political initiative from the Congress and destabilize all efforts to uphold secularism in India. The conspiracy to kill Gandhi could not remain hidden for long even though the trial, held immediately after the assassination, had failed to uncover its extent.
The surreptitious occupation of the Babri Masjid was an act planned by almost the same set of people about two years later – on the night of 22 December 1949. It was, in many ways, a reflection of the same brutalized atmosphere that saw Gandhi being murdered. Neither the conspirators nor their underlying objectives were different. In both instances, the conspirators belonged to the Hindu Mahasabha leadership – some of the prime movers of the planting of the idol had been the prime accused in the Gandhi murder case – and their objective this time too was to wrest the political centre stage from the Congress by provoking large-scale Hindu mobilization in the name of Lord Rama.
Yet the two incidents differed – as much in the modus operandi used by Hindu communalists as in the manner in which the government and the ruling party, the Congress, responded to them. While the Mahatma was killed in full public view in broad daylight, the Babri Masjid was converted into a temple secretly, in the dead of night. Apparently, the quick and massive government reprisal in the aftermath of Gandhi’s assassination had taught the Hindu Mahasabha leaders several lessons. One was to avoid confrontation with the government so that they could extract maximum political advantage out of their act. Another was to involve a section of the Congress that was sympathetic to their cause. So when, two years later, they set out to execute the Ayodhya project, they remained extremely careful, keeping themselves in the backstage until the mosque was actually impounded and ensuring a large-scale mobilization of Hindus in the immediate aftermath without wasting any time. Though the political objective they had planned through this act of communal aggression in Ayodhya could not be achieved in the manner they had hoped for, they greatly succeeded in keeping the story of the night and the conspiracy behind it a secret, for it never came out in its entirety.
Also, while the conspiracy to kill the Mahatma was probed thoroughly by a commission set up by the Government of India albeit two decades later, no such inquiry was conducted to unmask the plot and the plotters behind the forcible conversion of the Babri Masjid into a temple. As a result, an event that so remarkably changed the political discourse in India continues to be treated as a localized crime committed spontaneously by a handful of local people led, of course, by Abhiram Das, a local sadhu. It was, however, a well-planned conspiracy involving national-, provincial- and local-level leaders of the Hindu Mahasabha undertaken with he objective of reviving the party’s political fortunes that were lost in the aftermath of the Gandhi assassination.
Time has further pushed the secret story of the Hindu Mahasabha’s Ayodhya strategy into obscurity, leaving only what is most apparent for public debate. The unending process of litigation which it triggered completely shifted the focus away from that fateful night and has now become the basis of communal politics in the country. Incidentally, the most crucial part of the controversy – the hidden one – remains an ignored area of research. For instance, the White Paper on the Babri Masjid–Ramajanmabhoomi dispute of the Government of India dismissed the incident of 1949 – legally the root cause of the dispute – in just one paragraph. Issued in the aftermath of the demolition of the mosque on 6 December 1992, the document does not have more to say on the incident:
The controversy entered a new phase with the placing of idols in the disputed structure in December 1949. The premises were attached under Section 145 of the Code of Criminal Procedure. Civil suits were led shortly thereafter. Interim orders in these civil suits restrained the parties from removing the idols or interfering with their worship. In effect, therefore, from December 1949 till December 6, 1992 the structure had not been used as a mosque.
It seems impertinent to say that so little is known about the night of 22–23 December 1949 since, in a sense, almost the entire dispute over the mosque emanates from the appearance of the idol of Rama inside that structure. Nevertheless, it is true that there has been little research by contemporary or later writers to fill the gap. This missing link of history remained out of focus till the issue was politically revived and strengthened by the Vishwa Hindu Parishad (VHP) in the mid-1980s. And by then the story of the night had been taken over by the politics of communalism and the debate over the proprietorship of the disputed land.
But till Lord Rama ‘manifested’ Himself inside the Babri Masjid, all moves had sought to construct the temple at Ramachabutara, an elevated platform outside the inner courtyard of the mosque. Only after the idols were placed inside did the demand for converting the Muslim place of worship into a temple enter the legal arena. And yet the development of that night did not attract much attention in the media when it actually took place. No major newspaper or journal of the time gave it the kind of serious coverage it deserved even though the import of the development was not at all lost on Congress leaders like Jawaharlal Nehru, Sardar Vallabhbhai Patel, Govind Ballabh Pant and Akshay Brahmachary as well as Hindu Mahasabha president N.B. Khare, its vice-president V.G. Deshpande and its all India general secretary and president of the party’s UP unit Mahant Digvijai Nath.
The only journal that covered the events in detail was a local Hindi weekly in Ayodhya called Virakta. Its editor, Ramgopal Pandey ‘Sharad’, was a known Mahasabhaite. The kind of material that Virakta published had a pronounced Hindu communal bias, and it was hardly expected to carry objective reportage on the developments. If anything, this journal was the first to promote the theory of ‘divine exercise’ – though in bits and pieces – to explain the appearance of the idol of Lord Rama inside the mosque.
Later, Ramgopal Pandey ‘Sharad’ wrote a booklet in Hindi – Shree Ramjanmabhoomi Ka Rakta Ranjit Itihaas (The Blood-soaked History of the Birth Place of Lord Rama). In Ayodhya, this has remained the most popular and perhaps only available material on the subject ever since. Like Virakta, this booklet, too, explains the developments of that night in terms of divine intervention rather than as a communal tactic conceived and executed by the Mahasabha in collaboration with local communalists. is is what the booklet says:
Twenty-third December 1949 was a glorious day for India. On that day, after a long gap of about four hundred years, the birth place of Lord Rama was redeemed. e way developments happened [on the night before], it can be said that Lord Rama himself redeemed his place of birth.
While this theory was being used by communalists to explain the mystery of those dark hours, no serious attempt was made to explore the events of that night objectively, neither by the government nor by any institutions or individual researchers. Debunking the theory of ‘divine exercise’ is one thing (and there is no dearth of works in this regard), but unravelling the truth that was sought to be covered is something else.
Surely, part of the reason why the facts could not come out as and when they occurred – as happened in case of Mahatma Gandhi’s assassination – had greatly to do with the power politics of the time. After the assassination of Gandhi in 1948 until the death of Sardar Vallabhbhai Patel in 1950, the Congress party was beset with an intense intra-party power struggle. Though it had witnessed factional fights earlier as well, there had always been an element of restraint under the influence of Mahatma Gandhi and the idealism of the freedom struggle. But as soon as these restraints disappeared, the fight between the two power blocs in the Congress – Hindu conservatives led by Patel and secularists led by Nehru – came out in the open.
The United Provinces, in particular, emerged as one of the main battlegrounds for these power blocs in the Congress, merely months after Gandhi’s assassination. Govind Ballabh Pant, the chief minister of the province (called prime minister before adoption of the Constitution on 26 January 1950), was a staunch loyalist of Patel. His desperation to remove all those who appeared to be potential challengers to his authority in the state Congress led him to align with Hindu revivalists in Ayodhya – a move that, apart from paying him dividends, greatly emboldened Mahasabhaites and set the ground for the eventual appearance of the idols at the Babri Masjid.
With the Hindu conservative faction of the Congress, in a bid to neutralize Nehru, openly trying to outsource political strength from communal elements outside the party, and the latter endeavouring to arrest this political drift and salvage its own position, there was hardly much time, or determination, to probe the misdeeds of the Mahasabhaites. This was even more so in the United Provinces where the government appeared to be more interested in protecting the Hindu communalists than bringing them to book.
By the time this battle was won by Nehru in late 1950, the incidents of the night of 22 December 1949 had got lost in legal thickets, and the mood of the nation had changed, with the secular fabric seemingly no longer threatened by Hindu revivalists. As the focus shifted following the promulgation of the Constitution of India on 26 January 1950, almost all the players of the Hindu Mahasabha’s Ayodhya strategy either lost their relevance or, in cases where some of them managed to remain in currency, their ability to break the secular equilibrium got severely restricted and their link with the night became part of this missing link of modern India’s history.
Tuesday 12 June 2018
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.
-----Also Read
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.
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.
-----Also Read
The Marwari hegemony of Indian Media
-------
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.
Sunday 13 May 2018
The Opposition to Rahul Gandhi is Disturbing and Dark
Tabish Khair in The Hindu
As far back as the ascension of Sanjay Gandhi, much before the coming of the (more likeable) Rajiv Gandhi, I felt that the Nehru-Gandhi family ought to graciously retire from politics and let the Congress proceed on its own. I was very young then, probably not even in my teens, and I belonged to a family of staunch Congress supporters, but I recall feeling distinctly uncomfortable with the notion of Sanjay taking over from his mother.
I have not changed my basic position on this matter, and yet I have to say that much of the current ‘opposition’ to Rahul Gandhi has a disturbing and dark side to it. While opposition to ‘dynasty raj’ is offered as an explanation, what really exists, more often than not, is a mix of envy, resentment, neo-casteist sentiment and a disturbing kind of racism, most of it indirectly supported by major BJP politicians.
This is barely camouflaged in many online cartoons and ‘jokes’ about Rahul Gandhi, which often refer derisively to the Italian side of his family. Frequently, he is dismissed — unfairly — because he has a parent who came to India from elsewhere. This dismissal is in tandem with the dismissal of Muslims and Christians by the same elements.
Not only does this present a destructive kind of nationalism, it often verges on racist prejudice. The perpetrators of such jokes — and I use the word ‘perpetrator’ on purpose — seem to relish degrading Rahul Gandhi. Very often this is done literally, for instance in cartoons of doubtful humour that place Rahul Gandhi in an abject ‘Baba-like’ position against a ‘towering’ BJP politician. Hence also, the ‘language’ jokes about him by people who speak fewer languages than him.
The case with Nehru
This drain of resentment runs a long way. Jawaharlal Nehru encountered it too, but in more restrained ways. And for similar reasons: in his writing and lifestyle, Nehru repudiated the entire structure of upper-caste prejudices. He also repudiated the strong structure of endogamy that still sustains the caste system, and not just within Hinduism. Elements of these prejudices are visited upon Rahul Gandhi too.
But there are other elements too, of which one was probably less of an issue with Nehru: Nehru appears to have faced far less envy for his personal, educational and class advantages. This might seem surprising; after all, Nehru was a more cultivated and talented person than Rahul Gandhi or, for that matter, any other major national leader today. And yet, Nehru’s difference was largely respected by the voters then.
Some of it had to do with the person: Nehru had spent years in jail and organising for independence among ordinary people. Some of it had to do with the age: Nehru lived in a less envious age, perhaps because the discourse of easy riches and the magnifying glasses of TV and such media — which take us into houses we cannot enter in reality — was not prevalent in the period.
And yet, some of it probably has to do with character — or lack of character. No, I am not talking of Rahul Gandhi. I have no reason to suppose that he has less character than any other national leader. Actually, he seems to have more than most. I am talking of people who obviously envy him, his exposure to the world, his space of living, even (subconsciously) his lifestyle.
This is the taluk middle and lower middle class to which I belong. These are people with education and at times professional careers whose formative years were spent in small towns of India, or who are still based there. It is among these people that you find the greatest resentment of Rahul Gandhi, not among farmers or workers or born metropolitans. I have spoken to such people. I am convinced that what they unconsciously resent in Rahul Gandhi is the structural lack that keeps them where they are.
Mores in taluk towns
A taluk town has never been cut off from the rest of India, but it is now wired not just to India but to the entire world. On the other hand, the mores and social skills that prevail in taluk towns are not those that enable its denizens much space in the world. To take just one example: English. Every time I visit my home (taluk) town, I am asked not about my books, but about how to become fluent in English. This is the genuine concern of people who have English, but not sufficient fluency in it to capitalise on their other talents and skills in the world. For people like this, the easy access that Rahul Gandhi has to the world — perhaps without even the kind of hard work they have put into their own education — is deeply galling. The best among them overcome it, but the worst simmer with envy against all the Rahul Gandhis of India.
Given the sharp educational and social stratification of India, and the vast chasm between not just the rich and the poor but between metropolitan/international education and taluk education, I suspect that Rahul Gandhi has a far steeper mountain of resentment to overcome than Nehru ever had. I can understand the resentment, but I cannot accept it, for it brings out the worst in us. Politicians who capitalise on this are doing us — and India — a disfavour.
As far back as the ascension of Sanjay Gandhi, much before the coming of the (more likeable) Rajiv Gandhi, I felt that the Nehru-Gandhi family ought to graciously retire from politics and let the Congress proceed on its own. I was very young then, probably not even in my teens, and I belonged to a family of staunch Congress supporters, but I recall feeling distinctly uncomfortable with the notion of Sanjay taking over from his mother.
I have not changed my basic position on this matter, and yet I have to say that much of the current ‘opposition’ to Rahul Gandhi has a disturbing and dark side to it. While opposition to ‘dynasty raj’ is offered as an explanation, what really exists, more often than not, is a mix of envy, resentment, neo-casteist sentiment and a disturbing kind of racism, most of it indirectly supported by major BJP politicians.
This is barely camouflaged in many online cartoons and ‘jokes’ about Rahul Gandhi, which often refer derisively to the Italian side of his family. Frequently, he is dismissed — unfairly — because he has a parent who came to India from elsewhere. This dismissal is in tandem with the dismissal of Muslims and Christians by the same elements.
Not only does this present a destructive kind of nationalism, it often verges on racist prejudice. The perpetrators of such jokes — and I use the word ‘perpetrator’ on purpose — seem to relish degrading Rahul Gandhi. Very often this is done literally, for instance in cartoons of doubtful humour that place Rahul Gandhi in an abject ‘Baba-like’ position against a ‘towering’ BJP politician. Hence also, the ‘language’ jokes about him by people who speak fewer languages than him.
The case with Nehru
This drain of resentment runs a long way. Jawaharlal Nehru encountered it too, but in more restrained ways. And for similar reasons: in his writing and lifestyle, Nehru repudiated the entire structure of upper-caste prejudices. He also repudiated the strong structure of endogamy that still sustains the caste system, and not just within Hinduism. Elements of these prejudices are visited upon Rahul Gandhi too.
But there are other elements too, of which one was probably less of an issue with Nehru: Nehru appears to have faced far less envy for his personal, educational and class advantages. This might seem surprising; after all, Nehru was a more cultivated and talented person than Rahul Gandhi or, for that matter, any other major national leader today. And yet, Nehru’s difference was largely respected by the voters then.
Some of it had to do with the person: Nehru had spent years in jail and organising for independence among ordinary people. Some of it had to do with the age: Nehru lived in a less envious age, perhaps because the discourse of easy riches and the magnifying glasses of TV and such media — which take us into houses we cannot enter in reality — was not prevalent in the period.
And yet, some of it probably has to do with character — or lack of character. No, I am not talking of Rahul Gandhi. I have no reason to suppose that he has less character than any other national leader. Actually, he seems to have more than most. I am talking of people who obviously envy him, his exposure to the world, his space of living, even (subconsciously) his lifestyle.
This is the taluk middle and lower middle class to which I belong. These are people with education and at times professional careers whose formative years were spent in small towns of India, or who are still based there. It is among these people that you find the greatest resentment of Rahul Gandhi, not among farmers or workers or born metropolitans. I have spoken to such people. I am convinced that what they unconsciously resent in Rahul Gandhi is the structural lack that keeps them where they are.
Mores in taluk towns
A taluk town has never been cut off from the rest of India, but it is now wired not just to India but to the entire world. On the other hand, the mores and social skills that prevail in taluk towns are not those that enable its denizens much space in the world. To take just one example: English. Every time I visit my home (taluk) town, I am asked not about my books, but about how to become fluent in English. This is the genuine concern of people who have English, but not sufficient fluency in it to capitalise on their other talents and skills in the world. For people like this, the easy access that Rahul Gandhi has to the world — perhaps without even the kind of hard work they have put into their own education — is deeply galling. The best among them overcome it, but the worst simmer with envy against all the Rahul Gandhis of India.
Given the sharp educational and social stratification of India, and the vast chasm between not just the rich and the poor but between metropolitan/international education and taluk education, I suspect that Rahul Gandhi has a far steeper mountain of resentment to overcome than Nehru ever had. I can understand the resentment, but I cannot accept it, for it brings out the worst in us. Politicians who capitalise on this are doing us — and India — a disfavour.
Thursday 9 November 2017
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