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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.

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Economics for Non Economists 2 – Quantitative Easing Explained

by Girish Menon

Pradhip, you have asked for an ‘Idiot’s guide on Quantitative Easing and how it affects the economy’. Let me try:

The Bank of England (BOE) has been practising Quantitative Easing (QE) since 2009. The amounts are:

Time	Amount in £ Billions
Nov. 2009	200
July 2012	375
Aug. 2016	435
Mar. 2020	645
June 2020	745

Ref – The Bank of England

What exactly did the BOE do when they said they were doing QE?

The BOE created additional digital money and used it to buy financial assets (especially government bonds) which were owned by the privately owned banks, pension funds and others.

How did they create this additional money?

Unlike you or me who would be arrested if we did this; the BOE has been conferred with monopoly powers to conjure up any amount of money from thin air by typing the necessary numbers into its bank accounts. It’s as simple as saying, ‘Let there be £745 billion and it appears in the bank’s accounts.

Why do they do QE?

Post the 2008 financial crisis there was a liquidity crisis (see below for explanation of liquidity crisis). The BOE by buying the government bonds from local banks transferred cash to them thus enabling them to start their lending activities in the economy.

In 2020 too they have done the same, but this time I suspect that even if the commercial banks are willing to lend there may not be enough borrowers and so this policy may not have the intended effect of stimulating economic growth.

How does QE affect the economy?

The dominant worldview is that debt drives the world. So QE ensures that lenders have enough money to lend to prospective borrowers. Borrowers borrow money to produce and sell goods at a profit; enabling them to repay their loans with interest while creating jobs in the economy.

The above borrower will use his loan to buy machinery, employ labour…. One man’s spending is another man’s income, so the money begins to circulate among citizens in an economy and a positive spiral will push economic growth and create employment.

However, all this theory hinges on the citizens’ confidence about the future. In the current Covid climate, with firms downsizing at will and people worried about their future, I doubt if there will be a critical mass of borrowers to re-start the stalled economic activity.

Pradhip, thus the BOE does indeed have a magic wand to create money out of thin air. You may ask why is it that in a free market I am not allowed to create my own money? Now that question will be considered seditious!

----

 

What Is a Liquidity Crisis?

A liquidity crisis is a financial situation characterized by a lack of cash or easily-convertible-to-cash assets on hand across many businesses or financial institutions simultaneously. In a liquidity crisis, liquidity problems at individual institutions lead to an acute increase in demand and decrease in supply of liquidity, and the resulting lack of available liquidity can lead to widespread defaults and even bankruptcies. (Ref Investopedia)

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When the state becomes the nation

G Sampath in the Hindu

What has not received adequate scrutiny is the present regime’s doctoring of the very idea of a nation

Sixty-eight years after independence, India has suddenly rediscovered nationalism. At a recent meeting of its National Executive, the Bharatiya Janata Party affirmed nationalism as its guiding philosophy. Its leaders announced that a refusal to chant ‘Bharat Mata ki Jai’ signifies disrespect to the Constitution.

In case you were in winter hibernation and have just woken up, no, we are not at war like, say, Syria is. No imperial power has invaded us like, say, in Iraq. But all of a sudden, a country hit hard by a stuttering economy, growing unemployment, agrarian distress, and wracked by malnutrition, illiteracy, and environmental degradation seems to have decided that its topmost national priority is to settle the question of who is an anti-national.

Alphabet soup

In this nationalism debate, both within Parliament and without, a variety of terms have been used to describe the brand of nationalism invoked by the NDA government to identify anti-nationals: from ‘pseudo-nationalism’ to ‘aggressive nationalism’ to ‘Hindu nationalism’, ‘cultural nationalism’, ‘chauvinistic nationalism’, ‘hyper-nationalism’, ‘regimented nationalism’, and ‘partisan nationalism’. Only a few commentators have used the word ‘fascism’, which too is a particular kind of nationalism.

But branding a democratically elected government as fascist – even though history tells us that a fascist government can be voted to power – is typically viewed as an exaggeration; as a misguided attempt to revoke the moral legitimacy of the government in power. Besides, in a constitutional democracy, it is never difficult to adduce evidence in support of an administration’s democratic credentials.

Rather, what concerns us here is the nationalism debate. The question is not whether India is on the verge of fascism but whether the particular kind of nationalist ideology espoused by the ruling dispensation has anything in common with the ideology of fascism. To answer this, we can do no better than go back to the father of fascism, Benito Mussolini, and his seminal work, The Doctrine of Fascism, published in 1935.

Mussolini’s five principles

In this essay, Mussolini identifies five principles as central to a fascist ideology. The first and most fundamental is the primacy of the state’s interests over an individual’s rights. As he writes, “The fascist conception of life stresses the importance of the state and accepts the individual only in so far as his interests coincide with those of the State (italics mine).”

The second principle is the primacy of the state over the nation: “It is not the nation which generates the State… rather it is the State which creates the nation.”

The third is the rejection of democracy. “In rejecting democracy, fascism rejects the absurd conventional lie of political equilatarianism,” Mussolini says, dismissing both democracy and equality in one go.

Fourth is the state’s non-secular character: “The Fascist state sees in religion one of the deepest of spiritual manifestations and for this reason it not only respects religion but defends and protects it.” For the Italian fascist, it was “Roman Catholicism, the special, positive religion of the Italians.” One doesn’t need to spell out what the “special, positive religion” of the Indian fascist would be.

Fifth, tying the other four principles together is a conception of the state as the repository of all virtue. For Mussolini, the state is “the conscience of the nation”.

At the heart of the brand of nationalism that is currently seeking to establish its hegemony over India’s cultural and political landscape is the idea of the anti-national. No doubt purely by coincidence, Mussolini’s five principles — primacy of the state over citizen’s rights and the nation, contempt for democracy, investment in a national religion, and a belief in the nation-state as a moral agent — converge neatly in the discourse of the ‘anti-national’. The microphone that amplifies this discourse is the sedition law.

Speaking about the sedition law, Kanhaiya Kumar made a distinction between ‘raaj droh’ and ‘desh droh’. ‘Raaj droh’, according to him, is a betrayal of the state, whereas ‘desh droh’ is a betrayal of the nation. The British needed a sedition law because the natives had every reason to betray a colonial state that was oppressing them. An independent state that is democratic would not need a sedition law for the simple reason that it is, in principle, subordinate to the nation. The nation, in this democratic paradigm, is essentially a cultural construct given currency by groups of people who have agreed to be part of one nation. This agreement is an ongoing conversation, as Rahul Gandhi observed in Parliament. In Mr. Kumar’s words, “India is not just a nation but a federation of nations.”

Put another way, it is impossible for an Indian to utter anything ‘anti-national’ because anything she says would always already constitute the self-expression of a cell of that body known as the Indian nation. While enough has been written about the present regime’s distortion of the idea of India, what has not received adequate scrutiny is its doctoring of the very idea of a nation. This is taking place at four levels: conflation of the state with the nation; conflation of the nation with the territory; presenting criticism of the state as a crime against the nation; and finally, applying a law meant for those undermining the state, on those acting to strengthen the nation. When such doctoring happens, it is often the case that those who control the state machinery are people seeking to harm the nation. It is perfectly possible to strengthen the state and destroy the nation at the same time – no contradiction here.

Therefore the most effective response to the challenge posed by the discourse of anti-nationalism is not joining the competition to decide who is the greater or truer nationalist but to delink the nation from both territory and the state. This is also the only way out for the Left that finds in an (anti-)nationalistic bind every time it is subjected to the ‘litmus test’ of Kashmir.

If the Indian nation is not synonymous with Indian territory – a territory that is a contingent product of colonial history – but an idea vested in a covenant among the Indian people, then the Left can take a stand on Kashmir that is in consonance with the principles of democracy without becoming vulnerable to the charge of being ‘anti-national’.

Delinking the nation from the state also prepares the ground for exposing the dangers of a nationalism that fetishes the state at the expense of the people. And once this danger is exposed, fighting it becomes easier, for history and morality are both on the side of the anti-fascist.

The moral repugnance that a fascist ideology evokes is such that no respectable individual, not even those who witch-hunt anti-nationals on prime time every night, can openly endorse fascism. The strategy of Mussolini’s heirs will never be to openly espouse their ideology — as Mussolini did — but to pursue it covertly. This is the significance of the question Kanhaiya Kumar posed to the Prime Minister: “You spoke about Stalin and Khrushchev, but why didn’t you speak of Hitler too?”

Be Warned, the Assault on JNU is Part of a Pattern

Romilla Thapar in Outlook India


There is by now little doubt that we are currently being governed by those that seem to have an anti-intellectual mind-set. This spells trouble for universities that are concerned with high standards of teaching and research.

JNU students and teachers protest the police action against JNUSU president Kanhaiya Kumar. Credit: Shome Basu

Recent events at JNU raise many questions pertinent to us as citizens of India. The questions have become imperative because it is apparent that many who govern us have little sensitivity to understanding the fundamental issues crucial to governance. For example, what are the necessary aspects of a democratic system, or how essential are equality and human rights as components of democracy to be taught and nurtured in educational institutions. Every articulation of thought and action is judged these days by its immediate political implications and seldom by the wider context of ethics, society and citizenship.

A recent example was the discussion on capital punishment where a handful of students had gathered on the JNU campus. Obviously the names of those recently given this punishment cropped up in the discussion, and very soon this became the dominant political aspect and the sole consideration, setting aside all other questions. Slogans took over in a confused fashion as happens in such situations and the serious issue of capital punishment was lost. Capital punishment is not just an issue of concern to nationalism alone. It involves aspects of ethics, morality, religion as well as the context of the punishment, and it is not in the least bit surprising that opinions differ on all these issues. The logical follow-up could have been a more extended discussion of the subject, from other perspectives, rather than the insistence by some of those present that this was an anti-national issue, and their then proceeding to have the government intervene and clamp down on it.

Sedition and secession

As has been said by almost everyone who has written on this event, the terms that the government uses in its charges against the JNU students are problematic and cannot be bandied about in a casual way. Charges of sedition, extremely serious as they are, nevertheless are slapped on anyone for virtually any critical opinion about the country. Even the dictionary meaning of sedition is enticement to violence and the overthrow of the state/government. As others have pointed out, there is a considerable difference between advocacy of violent methods and actual incitement to violence. But such distinctions seem to be beyond the comprehension of most politicians.

To maintain that a statement made about the possibility of a segment of the Indian nation breaking away is sedition, shows neither an understanding of the word nor knowledge of the historical occasions in the last half century when such statements were made with reference to other parts of India. This is not the first time that Kashmir has been mentioned as part of such a suggestion. There have been earlier threats of secession from other parts of the nation, such as Nagaland and Tamil Nadu, and the intention of establishing the Sikh state of Khalistan to mention just a few. Some others are not completely silent even in present times. Threats of secession are in part the way in which nationalisms play out in nations that extend over large territories and multiple cultures. It has to be understood as a process of change and debated rather than being silenced by calling it sedition.

The debate on sedition goes back to the early years of independence when the attempt to silence free speech was successfully resisted by the Supreme Court, (Brij Bhushan vs. State of Delhi and Romesh Thapar vs. Union of India). Nehru was in favour of expunging sedition as unconstitutional. Those were the days when democracy was valued and was nurtured. We should familiarise ourselves with the many occasions when sedition has been objected to and on valid grounds, and therefore consider its removal from the body of laws. Laws that can be easily misused should be reconsidered. Governance does imply taking an intelligent interest in the debates on the laws by which we are meant to be governed.

The first foray

Then there are those who, because they are critical of some aspects of the nation, are immediately condemned as anti-national. Taken literally this adjective would apply to a large number of Indians who are critical of various aspects of events in India. Governments turn by turn have described people as anti-national but the frequency of this accusation has increased in the last couple of years. It has been applied so often by the BJP that the word has become virtually meaningless, but not harmless, because it can be used to politically persecute a person. The ancestor to the BJP – the Jan Sangh party, when it was part of the government of Morarji Desai, subsequent to the Emergency – criticized the history textbooks written by some of us and published by the NCERT. We were accused of being anti-Indian and anti-national for the views we held on ancient Indian history. The government demanded that our books be proscribed. But in the election that followed the government fell, so the books survived.

Almost 25 years later, in the first NDA government the matter was taken up again. The then education minister, Murli Manohar Joshi and his BJP cohorts referred to the authors of the textbooks – and I was included in this – as not only anti-Hindu but also anti-national, anti-Indian, and academic terrorists of the worst kind. Enthusiastic politicians demanded that we should be arrested and punished for writing these books. Fortunately, the first NDA government did not take itself too seriously and did not go around arresting many teachers and students for being anti-national, largely because their definition of what was anti-national became a matter for ridicule. Anti-national for them was in effect a limited term, namely anti-Hindu.

Pathetic attempt

In the latest move of the BJP-RSS government pertaining to universities, the student union president who was arrested at JNU has been accused of being anti-national and indulging in sedition. He has been accused of raising slogans on independence for Kashmir and praise of Pakistan. The irony is that the student union president who was doing just the opposite of what would be regarded as anti-national and seditious and was trying to close the discussion, was the one who was arrested.

It is now being held, very much as an after thought, that the group that held the meeting were instigated by the Lashkar-e-Tayyaba. This is at best a rather pathetic attempt to institute a charge of terrorism with no other evidence but a dubious tweet. Does government evidence rely on tweets? And are dubious tweets enough to accuse a person of sedition ? This is not just a case of the government and the police being adamant, but it appears to be a well-planned strategy to destabilise JNU. There was just too much unusual alacrity in the way events moved. One can’t help but feel that somewhere along the line, the present government has lost its initial confidence in itself and is now resorting to unpleasant tactics. An example of this was the way in which JNU faculty and students and some media people were beaten up at the Patiala House Courtby a bunch of lawyers, said to be of the BJP, when there was to be a hearing of the case against the student union president. Are the courts of law now going to have to resort to fisticuffs?

Education as catechism

The ideology central to the BJP-RSS has no space or use for liberal thought. Education for such organisations means only what can be called a kind of catechism. This is a memorisation of a narrow set of questions rooted in faith and belief and an equally narrow set of answers that prohibit any doubt or deviation. The same technique applies to all subjects. Therefore educational centres that allow questioning and discussion are anathema and have to be dismantled.

Since what is referred to as Hinduism does not confine itself to a single sacred book, nor is there exclusive worship of a single monotheistic God, the notion of blasphemy so crucial to the Christian and Islamic religions has little application to the Hindu religion. However, in the Hindutva version of Hinduism, aimed at establishing a Hindu Rashtra – a state where Hindus are the primary citizens and the purpose of governance is to uphold Hindu principles – the notion of a kind of blasphemy is applied to those that are critical of Hindutva that is equated with the Hindu Rashtra. This is then equated with the nation. Criticism of it is described as anti-nationalism so such criticism can be silenced. To call criticism as “hurt sentiment” is now much too mild. It has to be treated as blasphemy/anti-nationalism, and treated as a serious crime. This helps to convert a secular state into a religious state, which ultimately is the aim of the RSS.

The BJP-RSS government currently in power is unable to have a dialogue with an institution such as the JNU and other similar universities such as the Hyderabad Central University. The emphasis from the start in such universities has been on questioning existing knowledge, exploring new knowledge and relating knowledge to the existing reality. This is the very opposite of merely handing down selected information without questioning it. This is a problem that the BJP-RSS government has to face with a number of pace-setting prestigious centres of learning that do not substitute catechism for learning, and instead demand the right to debate a subject that may be thought to be blasphemous to the nation as defined by Hindutva. So the alternative is to try and dismantle such centres of learning by creating disturbances. This will eventually prevent them from functioning as they are intended to do.

Method in the madness

There seems to be something of a pattern in the organisation of such disturbances, since there is a repetition of the same procedure in each case. The similarities are curious. The first step is to ensure that the person appointed in a position of authority in the institution is relatively unknown, as have been many of the directors, chairmen, and vice-chancellors appointed in the last 18 months in various institutions. They are relied upon to follow the orders of the government. The next step is to locate a group preferably debating contemporary issues, and instruct the local AVBP cadres to create a confrontation with such a group in the course of the meeting, and the confrontation could even result in some violence. This allows the ABVP to claim that they were attacked first and for a complaint to be made to the local BJP politician, readily to hand, who then takes it up with the minister, and who then orders the authority concerned to rusticate the students, to bring the police into the premises and arrest the non-AVBP students, irrespective of whether or not they were involved in the confrontation.

The normal university reaction in the past has been not to allow police on the campus or to make arrests. The exception was during the Emergency. Generally, a committee of enquiry is appointed by the university. It is treated as an internal matter of the institution. Police action can only be permitted if there is a serious breach of law. A group of students shouting slogans is not a serious breach of law. What was done in the JNU reminds me of the saying “to bring a sledge-hammer to crack an egg.” The intention was obviously not just to crack the egg but to smash it completely. But it looks as if the egg is now on the face of the government.

One might well ask why the BJP-RSS is so bent on dismantling institutions of learning and converting them into teaching shops. Is it the premium on conformity and out-of-date knowledge that the BJP-RSS would like to define as education? Is it the kind of education that is given in the shishu–mandirs and madrassas that is seen as ideal in form? Interestingly the institutions that come under attack are those that are associated with freedom of thought, the asking of questions, the advancing of knowledge. Those that conform to education as learning by rote and providing supervised answers are not interfered with all that much, since this pattern of learning fits into a catechism style.

There is by now little doubt that we are currently being governed by those that seem to have an anti-intellectual mind-set. This spells trouble for universities that are concerned with high standards of teaching and research, and it would seem beyond the comprehension of those governing. One can only ask why the government is so apprehensive of intellectuals? Is the government being ham-handed with universities because from the minister down they fear the potential power of those universities that encourage their students to think independently? Or is this a deliberate way of creating a general ambience of fear in the institutions? The existence of such a fear would make it easier to impose syllabi, courses and methods of teaching emanating from the think tanks of the RSS. Not to mention that it makes those employed in universities more pliant.

A culture worth fighting for

For those of us who were among the founding members of JNU, the events of the last few days at the university is a moment of a far bigger intellectual and emotional crisis than has ever happened before in its history. JNU was founded on the principles of democratic functioning, both administratively and in the content of the education it imparted. It meant a generally positive relationship between teacher and student, and a frequency of free discussion both on matters academic and on the world we live in. It meant more rigorous training in the subjects taught and this experience improved the work both of teachers and students, and all of which was underlined by an insistence on critical enquiry. We were conscious of stretching our minds to beyond what was readily known and in encouraging students to look beyond the obvious. It was these factors that made it into a prestigious university, a trend-setter in many subjects that were taught in other Indian universities. It was again these factors that gave it international recognition, on par in many subjects with the best universities outside India.

This of course is the opposite of the rather pathetic BJP-RSS version of what is meant by education at any level, judging by the views of the HRD ministry. To see the BJP-RSS government trying to annul what we have achieved in JNU and reduce the university to a pedestrian teaching shop, is like having to see the work on one’s lifetime being systematically destroyed. Many of us chose to work in JNU rather than take up lucrative positions in universities abroad, because we had a vision that we could make it among the best academic centres located in India. And that excellence it has experienced. As one academic who lived a substantial part of my life working in the JNU, and contributing to this vision, the hostility of the current government to the JNU leaves me with a sense of despair and sadness for the future of universities in India. However, I must add that experiencing the protest of the JNU community against the attack that has been mounted on it, does make me feel that perhaps the values that we had tried to inculcate in its early years have taken root. When JNU recovers from the trauma of this attack it is likely to be even more committed to the values for which it was created – excellence not only in intellectual enterprise but also in endorsing a humane and open society upholding the rights of every Indian citizen.