The Peninsula Foundation

Category: Democracy & Governance

  • From Civil Wars to Gang Wars

    From Civil Wars to Gang Wars

    Depending on the context, these uprooted and redundant young people can become terrorists, child soldiers, members of youth gangs that dominate the suburbs from Paris to Rio, drug cartels, mafia gangs, or human traffickers.

    With the end of the Cold War in 1991, interstate war seemed to have said goodbye. But even then, there was no end of history, as Francis Fukuyama had assumed. Instead, interstate war was largely replaced by wars of intervention in weak states and civil wars. At the latest since the war in Ukraine, however, interstate war is back on the agenda and a new arms race has begun – the wars of the present have been nationalized. What is often overlooked, however, is that civil wars have not completely ceased to exist but have been replaced by gang wars. This will be analyzed here using the example of South American gangs, but it applies equally to large parts of Africa, Iraq, or Southeast Asia.

    A Brief Review

    In order to analyze this, a brief review is necessary. After the fall of the USSR, a return to the Middle Ages was diagnosed in security policy, and a return to pre-modern weapon carriers such as child soldiers, warlords, and private security companies. After the attacks of September 11, the fight against a new totalitarianism, this time Islamist, seemed imminent, and the “war on terror” was proclaimed. Meanwhile, China and Russia have re-emerged as serious rivals to the U.S., at least militarily, and a new arms race is on the horizon. The U.S. has been weakened by its lost wars in Afghanistan and Iraq, which even the much-vaunted and overestimated military-technological revolution could not stop.

    While in the 19th century the Western states conquered the whole world, in the 20th century the defeated empires and civilizations had to learn to live with the victorious West, and now the resurgent empires and the West have to learn to live with each other.

    Are there long-term trends in this rapid succession of different experiences and analyses of violent events? Two immediately come to mind: the “rise of the others,” as the influential US columnist Fareed Zakaria has called it, that is, the resurgence of the great empires and civilizations submerged by European colonization and US hegemony. These are primarily China and India, but also Russia and the littoral states of the North Pacific. In short, world affairs are shifting from the North Atlantic to the North Pacific. Whereas the entire 20th century was dominated by the North Atlantic littoral states (with the exception of Japan), in the 21st century there are at least two such centers: the North Atlantic littoral states and the North Pacific littoral states.  Here, the United States has the unbeatable geostrategic advantage of being located on both oceans. These former great empires and civilizations have almost one goal: to no longer be considered underdeveloped or backward by the states of the West, but as equals. While in the 19th century the Western states conquered the whole world, in the 20th century the defeated empires and civilizations had to learn to live with the victorious West, and now the resurgent empires and the West have to learn to live with each other.

    more and more people are becoming aware that Western modernity has a Janus face.   What is the hallmark of Western modernity: human rights, democracy and the emancipation of women, or colonialism, racism, two world wars?

    While until well into the 20th century many assumptions were that the values of Western modernity would spread throughout the world, more and more people are becoming aware that Western modernity has a Janus face.   What is the hallmark of Western modernity: human rights, democracy and the emancipation of women, or colonialism, racism, two world wars? And even Auschwitz was not carried out by “barbarians” but by the Germans, of all people, who are often associated abroad with Goethe, Schiller, Bach, Beethoven, and Mozart.  The opposing interpretations either argue that this is regrettable but has nothing to do with the nature of the West. And conversely, critics of the West argue just as one-sidedly that Western values are just empty words, and that the reality of Western politics is characterized by colonialism and racism. And Donald Trump’s current polemic against female Democratic Party politicians with immigrant backgrounds is racist, colonialist, and hostile to women. And the fact that there has been no outcry from the liberal West against this polemic may even indicate a concealed complicity because we Europeans also come to terms with racist and colonialist stereotypes. Donald Trump’s racism can be summed up in the simple formula: Make America white again. People of a different skin color or origin are only tolerated as long as they fit into the new hierarchy.

    Racist polemics like those of the new right in Europe, of White Power in the U.S., or even of Bolsonaro’s movement in Brazil can really only be understood against a backdrop of fundamental insecurity and grievance. The West feels deeply offended that the “others” who were always seen as less developed no longer want to copy it, and full of fear that they could even overtake the West. Fear rules the politics of the West, fear of the end of its feeling of superiority and of the fact that nothing could then be left if one no longer feels superior to the others.  Freely according to the motto: I am nothing, I can do nothing, but I am German – and this shows its ugly grimace in hate speech and violent outbursts. But we are not alone in this respect. For alongside the resurgence of the Others, which is significant in terms of world politics, civil wars around the world are turning into gang wars – the political community is disintegrating into ever new gangs. This has not been adequately perceived in the West until today because we have not been able to describe this process adequately with our conceptual system. In Western thought, the paradigm of Thomas Hobbes from the 17th century is still valid. It states that in a theoretically constructed state of nature, which always occurs when there is no longer a functioning state, the “state of nature” of the “war of all against all” occurs. In this conception, everyone is absolutely free and has a right to everything he can take, provided he has the power to do so. This life, however, according to Hobbes, is full of violence and fear eats the soul. To overcome this self-destructive “state of nature,” all individuals transfer all violence to a single sovereign, who in return provides them with protection and security. In this simple construction the modern state was born, secured by the state monopoly of violence. Here, only the state has a right to legitimately exercise violence, and non-state violence is criminalized.

    Gang Wars

    What is not included in this construction are gangs – groups of mostly young men left over from the civil wars since the end of the Cold War, uprooted in the refugee movements, or who have lost their identity in the dramatic transformation process we trivialize as globalization. Depending on the context, these uprooted and redundant young people can become terrorists, child soldiers, members of youth gangs that dominate the suburbs from Paris to Rio, drug cartels, mafia gangs, or human traffickers. The context varies, but the cause is the same everywhere: these young people feel marginalized, superfluous, and uprooted. Approaches that have analyzed related global violence have almost always emphasized individual violence or violent enrichment. Of course, there are civil war economies, markets of violence, and state collapse, including “new wars” (Kaldor and Münkler) characterized by the privatization and economization of violence and asymmetric warfare against the weakest in societies. In such markets of violence, people are traded first and foremost, and about 79% of them are women and children, but also weapons, drugs, rare earths, and the well-known blood diamonds as a synonym for precious stones. In many countries, however, violent gangs play at least as large a role.

    A characteristic feature of these gangs is that they are not exclusively concerned with private enrichment through violence, but paradoxically give their members a sense of identity and even home through their violence. This paradox is not provided for in our conceptual system for understanding violence.  Islamist terrorism can in no way be attributed to the pursuit of material interests. It is true that the Islamic State also used oil and that the Taliban dominate the opium trade in the Golden Crescent between Iran, Afghanistan and Pakistan. This only proves that there is a link between political and economic struggles, not that the struggles for recognition and identity in these organizations are economically determined. This means that there is still a link between violence and the market, perhaps it has just become more “invisible”, more visible at the micro level. Macro-violence, on the other hand, is increasingly characterized by struggles for identity and recognition.

    If we say there is a transition to a global war of all against all, I think there is a global transition to gang wars. These may or may not be youth gangs. Drug cartels and mafia organizations can also be based on gang structures. Of course, economic interests play an important role here, but I doubt that cohesion is guaranteed by economic interests alone. One example is the Japanese Yakuza. What are gangs?  A gang is a group that originally formed spontaneously and socializes and integrates its members through fighting and conflict. Typical behaviors include meeting in person, hanging out and occupying public space, traveling in a group, and having a high propensity for conflict – such as rocker groups.

    Many children, adolescents, and young adults in Central and South America are active members of youth gangs called “maras” or “pandillas”.

    The result of this behavior is the development of a distinct tradition, an unreflective internal structure, an esprit de corps, paradoxically solidarity and morality within the group, and a sense of belonging to a unified territory.  The leader must constantly maintain a threatening gesture against his own and also constantly rekindle the waning enthusiasm of his followers; in other words, respect for him must be constantly maintained. Many children, adolescents, and young adults in Central and South America are active members of youth gangs called “maras” or “pandillas”.

    After the end of the civil wars in Nicaragua in 1990, El Salvador in 1992, and Guatemala in 1996, there was a forced migration of illegal immigrants from the U.S. to their home countries, including the deportation of Central American-born members of street gangs formed in the U.S. to their parents’ home countries.  These young people had fled poverty and civil war, formed criminal gangs (maras) primarily on the West Coast of the U.S., and were now forced to return to their home countries, which they may never have seen. Back in Latin America, the mareros regrouped and received a large influx of both young people looking for direction and demobilized security forces and guerrillas (there were about 40,000 of them at the time).

    The most important aspects of a Latin American gang member’s life are honor, drugs, and violence. This is what a pandillero’s entire daily life revolves around, and in most cases, it also determines the when, how, and why of his death. In the gangs, there is a certain code of honor that states that gang solidarity and reputation are more important than anything else.  In a sense, the honor of the gang becomes the transcendence of the members, as the collective as such is religiously exalted and the individual counts for less and less. The individual is obligated to kill unconditionally for the honor of the group or die himself. There is also a paradoxical construction in another point: on the one hand, there is an absolute hierarchy, on the other hand, there is a feeling of being a gang: “We rule the barrio so that no one tells us what to do. If someone does, we silence them. You submit because we are many. We young people rule.  The response of the pandillero in a world where he is nothing is to attack, to dominate the barrio, to submit because he is submitted, to define a territory because he lives in uprootedness, to join an institution that gives identity because he lacks it. The pandillero strives to dominate in an environment that excludes him.

    Whoever belongs to a pandilla must not only master the exercise of violence, but must also be able to accept the suffering of violence. The initiation rituals for men and women are different: men must allow themselves to be beaten by existing members of the gang for a certain period of time, which varies from gang to gang, while women must allow themselves to be raped by any member of the gang. The unimaginable extent of violence in Central American youth gangs is an indication that gangs cannot be attributed to interests alone, for although these interests may be predominant in the exercise of violence, they are unlikely to play a role in voluntary submission to the group, self-sacrifice for it, and endurance of violence. Rather, the recognition by group members of having endured violence is the central aspect of one’s identity and loyalty to the gang. This is the too often overlooked connection between the wars of states and parastatal organizations (IS, Hamas, Hezbollah, Iran’s Revolutionary Guards) and the violence that takes place on a mass but individual level (Hobbes, war of all against all). They cannot be attributed to either level, but are the intermediate realm, the hybrid between the two.

    Feature Image: Salvadoran left wing revolutionary group Farabundo Marti National Liberation Front

  • The myth of Magna Carta: The struggle still goes on

    The myth of Magna Carta: The struggle still goes on

    The rise of democratic, elected Parliaments in England and Scotland just 50 years after the Magna Carta is not a coincidence but a consequence of that demand to share power. It is from the Magna Carta that the English writ of habeas corpus evolved, safeguarding individuals and their freedoms against unjust and unlawful imprisonment with the right to appeal.

    We now take our liberties and rights for granted, and the way of life it guarantees us is inherent. But what we now have has come after a long evolution process, and often they flowed out of something else quite unintended. The Magna Carta is a case in point. The English-speaking world recently celebrated over 800 years of the Magna Carta or Great Charter, which is synonymous with fundamental rights and the rule of law that are the cornerstones of modern democracy. Much of the world believes the Magna Carta came out of an eruption of a long-suppressed yearning among ordinary people for protection against the monarch and nobility. But it is not so.

    The Magna Carta was thus not a grand demand for equality, basic freedoms or the rule of law, but just a narrow demand for restricting the ruler’s powers, to ring-fence the interests of the elite.

     

    It came out of an intra-elite struggle between 40 barons and their ruler. England’s King John had emptied the royal treasuries in a fruitless war with France, and the barons were unwilling to meet his demands for higher taxes. The consequence was the Magna Carta — to protect the barons from the King’s demands. The demand to be judged by their peers was another protection. It was not meant for ordinary people, but only for barons. The Magna Carta was thus not a grand demand for equality, basic freedoms or the rule of law, but just a narrow demand for restricting the ruler’s powers, to ring-fence the interests of the elite.

    But the Magna Carta’s myth endured and was invoked whenever and wherever people struggled against injustice and freedom. Mahatma Gandhi invoked it in South Africa when he fought for racial equality, and emancipators and freedom fighters like Nelson Mandela, Jawaharlal Nehru, Ho Chi Minh, Fidel Castro and Martin Luther King Jr invoked it when they were being tried for sedition by oppressive regimes. Like the English barons, they too were arguing for limiting the oppressive and unjust powers of rulers, but not just for themselves and their peers, but for all their peoples. The story of modern democracy is about the long journey from the rights of a few to the rights of all.

    Another myth that endures is that the twin notions of democracy and the rule of law somehow originated with the Magna Carta. The fact is that the King rejected the Magna Carta soon after it was presented to him. But John avoided the consequences of the barons’ indignation by dying and thereby perpetuating the myth.

    The first democracies long preceded the 1215 Magna Carta. As early as the sixth century BC several “independent republics” existed in India as sanghas and ganas. Their main characteristics were a raja, elected or hereditary, and a deliberative assembly. These assemblies met regularly and passed laws pertaining to finances, administration and justice. The raja and other officials obeyed the decisions of these assemblies. While these assemblies mostly comprised the nobility and landowners, in some cases they included all free men. But the Brahminical system prevailed, in that the monarch always had to be a Kshatriya. While Licchavis, who held sway over the Kathmandu Valley in today’s Nepal and a major part of northern Bihar, were governed by an assembly of about 7,000 rajas, who in turn were the heads of all major families, others like the Shakyas, the clan to which Gautama Buddha belonged, had assemblies open to all people, rich or poor, and noble or common.

    Socrates and his pupil, Plato, deliberated and expounded on the role of a citizen within a community and laid down the foundations of the political philosophy that flourished in Athens and spread to most of the world in the next two and a half millennia.

    The greatest contribution to the evolution of democracy as a philosophy was in Athens, where great philosophers like Socrates, Plato, and Aristotle lit up public discourse with their brilliance and original thinking. Socrates and his pupil, Plato, deliberated and expounded on the role of a citizen within a community and laid down the foundations of the political philosophy that flourished in Athens and spread to most of the world in the next two and a half millennia. Aristotle, who counted among his students Alexander the Great, dwelt more on systems of government and who first qualified liberty as the fundamental principle of democracy.

    Aristotle wrote in Politics: “Now a fundamental principle of the democratic form of constitution is liberty — that is what is usually asserted, implying that only under this constitution do men participate in liberty, for they assert this as the aim of every democracy. But one factor of liberty is to govern and be governed in turn; for the popular principle of justice is to have equality according to number, not worth, and if this is the principle of justice prevailing, the multitude must of necessity be sovereign and the decision of the majority must be final and must constitute justice, for they say that each citizen must have an equal share; so it results that in democracies the poor are more powerful than the rich, because there are more of them, and whatever is decided by the majority is sovereign.”

    This principle that “whatever is decided by the majority is sovereign” has always had to contend with the rights of individuals. In the US, created after a great debate among the founding fathers as a democracy, it was by majority will that slavery flourished till the Civil War. It took another century before equal rights for black people became the majority will. This constant struggle for individual rights against the will of the collective has been the central story of the evolution of the modern democratic state.  Free India, by contrast, provided for all these rights and liberties from the beginning in its Constitution. The Magna Carta, because it sought to limit the powers of the ruler, perhaps still has a place in our hearts and minds. To most citizens in democratic states, our life is also a constant struggle against the assertion of collective will to trample individual liberties or the rights of smaller groups.

    This principle that “whatever is decided by the majority is sovereign” has always had to contend with the rights of individuals.

    The rise of democratic, elected Parliaments in England and Scotland just 50 years after the Magna Carta is not a coincidence but a consequence of that demand to share power. It is from the Magna Carta that the English writ of habeas corpus evolved, safeguarding individuals and their freedoms against unjust and unlawful imprisonment with the right to appeal. It is from this emergence of petitioning for the production of the body that Parliaments in due course became to be increasingly used as a forum to address all the concerns and grievances of ordinary people.

    Thus, whatever be Magna Carta’s first intent, its consequences greatly expanded over centuries into a charter, which guarantees individual liberties, equality and justice to all, irrespective of race, religion and class. But that struggle is far from over. It goes on, and only its forms change as human values and means change.

    This article was published earlier in the Asian Age.

    Feature Image Credit: Britannica

     

  • Manipur Violence: Understanding North East India is essential for viable Solutions

    Manipur Violence: Understanding North East India is essential for viable Solutions

    Whenever an ethnic clash or terrorist attack occurs in India’s Northeast, there is a beeline of “national media” reporters to the region for a quick report. Many energetic journalists move to the site of the incident to get “firsthand” information while many others air all kinds of” Breaking News” from cities like Guwahati or even from the national capital. In such a situation one can even see the emergence of “experts” who give their views from the comfort of their homes. These experts who had gained experience by serving in the region at some time in their careers do have adequate background knowledge, but they are at times out of sync with the ground realities. Ministers and political leaders also descend on the violence-hit region but many have political agenda and very often end up making unsolicited, unrealistic, and even provocative remarks. This trend is not new and is an increasing tendency for the past several decades.

    Unfortunately, such flying visits do not help. Sometimes such reporting that makes headlines in electronic and print media and is generally accepted as authentic may not convey the ground reality as some inputs may be biased or doctored depending upon the source of the information.

     

    Unlike other states of the country, the Northeast of India is unique with its cultural and geopolitical characteristics. The region shares 96% of its border internationally with four countries including China, and is an extremely complex region with more than 200 ethnic groups with distinct cultures, food habits, languages, or dialects. Amongst all the northeastern states, Manipur is the most complex state with more than thirty-five ethnic groups. The state shares a large part of its boundary with Myanmar (398 Kilometers) presently ruled by the Military junta.  Manipur also shares a boundary of 96 Km with Mizoram,205 km with Assam and 204km with Nagaland. The state has a diverse demography.  Nagas (24%) and Kukis (16%) are mostly Christians whereas Hindu Meities and Muslims constitute 53% and 6% of the population respectively.

     While India’s border with Pakistan and Bangladesh is fenced, the border with Myanmar is not. There is also a policy of Free Move Regime (FMR) which allows Citizens of both countries to come up to 16 Kilometers within each other’s territory without a visa or passport documentation. Though the aim of FMR is noble as it allows better interaction amongst people who are mostly from the same ethnic tribe,  it is prone to exploitation by militants, as well as smugglers.

    Myanmar military’s operations against rebel groups have forced many tribals particularly Chin-Kuki to enter Indian states particularly Mizoram and Manipur for safety. However, Meities allege that infiltration of Chin-Kuki, as well as rebels to Manipur from Myanmar, is part of a grand design to occupy land and carry out nefarious activities like land grabbing, arms smuggling, drug trafficking etc.  As per an unconfirmed report, approximately 35000 Chin/Kuki refugees from Myanmar have taken shelter in Mizoram and another about 5000 have taken refuge in Manipur.

    The smuggling of drugs, timber, areca nut, cheap Chinese clothes, and electronic items from Myanmar into Manipur and further to other parts of the country is a lucrative business. There is fierce competition to control the lucrative drug trade. While Kuki tribes are primarily involved in poppy cultivation, almost all other ethnic groups are involved in the drug trade in some form or other. It is learnt that fertilizer (urea) provided for distribution to farmers is diverted for poppy cultivation by vested interests with the connivance of Government officials.

     There are a large number of small or big militant groups active in Manipur, each vying for influence and claiming to be the “protectors” of the interest of the respective ethnic groups. Many of these groups, particularly Kuki militant groups, are under Suspension of Operation (SoO) with the Central Government.  Approximately 2000 Kuki militants representing about 26 different Kuki Militant groups are lodged in Designated Camps set up in various Hill districts of the state. The allegations by Meities that the Kuki militants are abetting and instigating Kukis to carry out violence against them cannot be ruled out. Similarly, Kukis allege the involvement of Meitei militants in the ongoing ethnic violence. The ethnic violence which has been continuing since 3rd May 2023 has not seen a substantial reduction despite Union Home Minister Amit Shah and others’ appeal. The Nagas are closely observing the emerging situations. In such a delicate environment all that is needed is just a spark to aggravate an already volatile situation.

    Despite many differences, the various ethnic groups have learnt to live together in Manipur. However, a number of actions in the recent past by the present ruling dispensation in the state has led to resentment amongst tribals mainly Kukis. These include eviction of Kuki encroachers from forest land, action against Kukis involved in poppy cultivation etc.    While these appear to be genuine actions of an elected Government, Kukis feel that they have been deliberately targeted. A section of Meities has now demanded that NRC (National Register of Citizens) should be made for Manipur state as they feel that immigration of Chin/Kukis from Myanmar has substantially increased. Thus, the trust deficit between Kuki and Meities had already reached a peak. It will take substantial effort from everyone from the Government machinery to the common citizen to restore confidence and goodwill amongst the ethnic tribes.

     The direction of the Imphal High Court on 27 March 2023  given out publicly on 19th April directing the Manipur Government to consider  ST status for Meities triggered a  large-scale violence on 3rd May. Incidentally, Muralidaran who was appointed Acting Chief Judge of Manipur High Court on 6th February 2023 had given the very important judgment within two months of his assuming office. The Supreme Court however on 17th May 2023, criticizing the Manipur High Court judgement as ‘factually wrong’, expressed the need to nullify the order of the Manipur High Court. It is worth noting that the President of the country is the constitutional authority vested with the power of declaring a Caste or Tribe as SC or ST. The case to declare Meities as ST was first filed in 2013 (MutumChuramaniMetitei versus the State of Manipur).

    According to the census records of 1891, 1901 and 1931, the Meitei was listed as a Scheduled Tribe, however, since 1951 were removed from the ST list of the Indian Union without any information or communication to the people of Manipur. In 1949, the Ministry of Tribal Affairs, Government of India constituted a minority commission to verify the social status of Meities. There are reasons to believe that many Meities were not keen on the ST tag as they probably felt that they were of a higher class and being accepted as tribal will lower their social status. However, a faction of low caste Meities enjoys OBC and SC status.

    Meities are probably now realizing the folly committed by their elders for not advocating for ST status.  Incidentally, like Nagas and Kukis, Meities are also from Mongoloid genetic backgrounds. However, in the 19th century, under the influence of Bengali Hindus, Meities adopted Hindu culture, accepted Vaishnavism, and hence, are influenced by caste and social stratification patterns.

    The pressure on land in the Manipur valley where other tribes (being ST) could own land as well as enjoy other benefits in terms of education and employment made the present generation of Meities feel insecure.  They realized that only if they were granted ST status could they buy land in the hills or compete in jobs with other tribes. In a civil writ petition filed by a section of Meites in Manipur High Court in April 2022, the High Court on 27th March 2023 had directed the state government to submit the recommendation to the Ministry of Tribal Affairs to include the Meities in the ST list.

    While both the tribes, namely Kukis and Nagas protested on 3rd May against the High Court’s directions, the protest by Kukis turned violent. It is also a singular failure of Biren Singh’s Government for not anticipating the law-and-order breakdown and accordingly taking effective measures to prevent the chaos.

    In Manipur, the tribals enjoy some benefits under Article 371C of the constitution as well as the Manipur Hill Area District Autonomous Council Act of 1972. However, Kukis have been demanding a separate Autonomous Council on similar lines of the Bodoland Territorial Council operative in Bodo-dominated areas of Assam.  Some Kukis have gone to the extent of demanding “Kuki land”, a separate state to be carved out of Manipur.  On the other hand, the demand of the Nagas is for the integration of Naga Areas of Manipur with Nagaland (Greater Nagaland). Therefore, the issues in Manipur are very complex.   Many other tribes in the Northeast have been raising demand either for ST status or Autonomous council or even for separate states.  Hence, the Centre needs to be very cautious in resolving the current Manipur imbroglio as the decisions can have ramifications in the other Northeast states.

    The Central Government, though sincere in its efforts at solving the problems of the Northeast, has made many mistakes in the past simply because of the politicians’ lack of patience to understand the intricacies of the region. One glaring example was the extension of the Ceasefire with NSCN (IM) to the state of Manipur in 2001. The Government had signed a Ceasefire agreement with dominant NSCN (IM) groups in 1997 which was confined to the state of Nagaland. However, under pressure from the NSCN (IM), the Govt in 2001 extended the Ceasefire to Manipur by incorporating the words “Without Territorial Limits”.  The Central Government’s decision, taken without understanding the psyche of Meities and without consulting the Manipur government, led to large-scale violence leading to the killing of thirteen protestors in police firing on 18 June 2001. The Government had no option but to withdraw the Ceasefire from Manipur. However, it took decades to normalize the relations between the Nagas and the Meities.

    Similarly, the “Assam Accord” signed by the Central Government with the All-Assam Student Union (AASU) in 1985 has been a non-starter even after almost forty years of signing the accord. The Assam Accord talks of “Detection, Deletion (from Voters List) and Deportation of illegal Bangladeshis who have entered Assam post-1971.  These illegal Bangladeshis cannot be deported to Bangladesh as there is no deportation agreement with Bangladesh. Moreover, Bangladesh denies that her citizens have infiltrated Assam or any other state. The government has signed an accord which it finds difficult to implement.

    The Manipur situation is becoming tricky with neighbouring state Mizoram getting involved in the Manipur issue. Mizos belonging to Chin tribes just as Kukis are providing all help to their brethren who have taken refuge in that state. Now a section of the people particularly from Mizoram are trying to bring a religious angle to the issue saying that Christians have been deliberately targeted in Manipur.   A section of Mizo politicians is now supporting the Kukis’ demand for Autonomous Council/ separate state that will further complicate the issue. Incidentally, a few newspapers published in Israel have also talked about the safety and security of the Jews in Manipur. Similarly, the role of RSS in the present violence has become conspicuous.

     Both Kukis and Meiteis are attempting to internationalise the issue which is essentially an internal issue of the country. On 30th June 2023, World Kuki-Zo Intellectual Council (WKZIC) submitted a memorandum to the Prime Minister of Israel seeking urgent intervention for the protection of the Kuki people. On 6th July 2023, the US Ambassador to India, Eric Garcetti, stated that the United States is ready to assist India in resolving the current ongoing issue.

     It is creditable that other ethnic tribes, particularly Nagas of Manipur have shown great restraint however, they are concerned about the possible political fallout of the ethnic clashes.  Their concern is that any solution between Kukis and Meities should not in any way put the Nagas in any disadvantageous position.

     The allegation by a section of Meitie leaders that Assam Rifles has been partial to Kukis appears to be politically motivated to malign India’s oldest Para Military Force.  The security forces, particularly the Assam Rifles, have been working round the clock to maintain peace in the state.  Assam Rifles has rescued Meities from Kuki-dominated hill districts and similarly had rescued Kukis from Meitei-dominated valleys. It is hoped that the Central Government does not give in to the demand of some BJP leaders of Manipur to withdraw Assam Rifles from the state. On the contrary, there are allegations that at times Manipur Administration, in particular, the state police have been biased. It is pertinent to note that sizeable arms were looted from many police stations by miscreants which indicates the nexus of police with the miscreants, especially at the lower level.

      Despite Home Minister’s appeal to surrender arms looted from many police stations, only a few have been deposited. COCOMI (Coordinating Committee of Manipur Integrity), in a statement on 07th June 2023, rejected Home Minister Amit Shah’s appeal to surrender looted arms and resolved not to allow Security Forces to launch operations to recover looted weapons. Such actions at this critical time are bound to aggravate the situation. The organization COCOMI has recently declared “Manipuri’s National War against Chin Kuki Narco terrorism”. Terming the entire Chin- Kukis as a narco-terrorist group will further widen the gap.  It is to be noted that the spoils of the drug trade are enjoyed by most of the tribes including smugglers based in places outside the Northeast region,

    The immediate aim, particularly of the Governments at the Centre as well as at the State, should be to win back the trust and confidence of people of all communities.  The civil society, the media and common Meitei as well as the Kuki people must play a responsible role keeping in mind the sensitivities of all communities. Panel discussions are good but putting one tribal group against another in the TV debate will further antagonize the common people. Similarly, people on social media must exercise utmost restraint.   A long-term solution will need great deliberation.  Patience and restraint are the key words at his juncture.

     

    The views expressed are the author’s own.

  • Inculcating Pride In the People: Can This Be The Way Forward?

    Inculcating Pride In the People: Can This Be The Way Forward?

    Atmanirbharta, self-reliance, is a complex idea. India has strived for it since its Independence. Colonial rule had caused a deterioration in India’s socio-economic conditions which led to mass poverty.

    In a recent interview, Mr. Nripen Mishra, Chairperson of the Committee to construct the Ram Janmabhumi Temple said, `Our youth are very sensitive to the call that India must become a big power  … I think we have to inject this … the temple as one more reason for being proud’.

    Clearly, the ruling establishment has set a goal of inculcating a sense of pride among the citizens, especially the youth. Building the grand Ram Janambhumi Temple is one more way of doing that. So were the building of the tallest statue, a grand Central vista, Parliament House, etc..

    Atmanirbharta and Vishwaguru

    The slogans of Atmanirbharta and India as Vishwaguru have been used continuously to inculcate pride. The package of Rs. 22 lakh crore announced in May 2020 soon after the start of the pandemic was called Atmanirbhar. Greater self-reliance is sought by raising customs duties since at least 2017. Reminds one of the 1960s ideas that Indian industries need protection from imports. India is currently heavily dependent on the import of armament. So, indigenous defense production is sought to be increased to reduce this dependence and also to enable exports to earn foreign exchange.

    But, if we are dependent on others for critical supplies, are we already Vishwaguru? Maybe atmanirbharta could make us Vishwaguru in the future. Are we doing the right things to achieve it

    The `Vishwa guru’ status is currently claimed on the basis of soft power, like, yoga and film music. In economic terms we claim to be the fastest-growing large economy and that our production has surpassed that of our colonial master, Britain, to make us the 5th largest world economy. But the true measure of prosperity is per capita income which is abysmally low. For the poor and unemployed what does being vishwaguru mean?

    Premature claims of being vishwaguru breed complacency. Do other nations accept our claim? In January 2021 at WEF the PM announced that the world could learn from India how to handle the pandemic. By March, the country suffered grievously in the second wave.

    Self-Reliance

    Atmanirbharta, self-reliance, is a complex idea. India has strived for it since its Independence. Colonial rule had caused a deterioration in India’s socio-economic conditions which led to mass poverty. India lagged way behind the advanced countries in 1947. To gain independence, the national movement used the idea of self-reliance to raise people’s consciousness against colonization. Gandhi suggested `Swaraj’ or self-rule and said, `There are no people on earth who would not prefer their own bad government to the good government of an alien power’. This idea persisted among the leadership after independence since India had to contend with neo-colonialism and given its backwardness, India depended on other nations for aid, technology, etc.

    The notion of self-reliance had to be differently interpreted in a different context. In a globalizing world, it may be in the nation’s interest to import in a big way and exchange ideas with others. But, if other nations try to capture their markets, as they often do, self-reliance may require protecting the home market.

    Globalization and Atmanirbharta

    Is globalization consistent with Atmanirbharta? Colonization was also globalization. Political independence does not imply insularity but the ability to deal with other nations to serve the national interest. India gained considerable autonomy in policy to pursue a path in its self-interest through industrialization, development of social and physical infrastructure, etc. The public sector and a reasonable technology base were developed to gain a modicum of economic independence. Pressures from the international financial institutions to follow their agenda or to allow consumerism were warded off till 1980.

    The big shift came in 1991 with the new economic policies which were imposed by the IMF as conditionalities. Atmanirbharta which was slowly eroded post the mid-1970s got breached.

    Can Borrowing Lead to Atmanirbharta?

    In a globalizing world, dealing with other nations as equals requires a rapid generation of technology and socially relevant knowledge. This is not possible without a strong education and R&D infrastructure which we are lacking in.

    The government has reversed direction since 2017 and is attempting greater self-reliance. But, is the strategy for achieving it right? In a globalizing world, dealing with other nations as equals requires a rapid generation of technology and socially relevant knowledge. This is not possible without a strong education and R&D infrastructure which we are lacking in. The government claims that the National Education Policy (NEP) 2020 will help in this direction. But its emphasis on inviting the top foreign universities to come to India, something UGC is pushing, can only further undermine indigenous strengths.

    Schemes to get foreign faculty and borrow syllabi from foreign universities have existed but they undermine Indian academia’s autonomy. India has long had faculty members who earned their degrees abroad. If that could not impart dynamism to Indian institutions would the recent steps succeed? The idea that originality can be copied is a contradiction in terms. Even if some good foreign Universities do come, they can only be a shadow of the original.

    It would also relegate Indian institutions and academia to second-rate status. Foreign faculty will only come on privileged terms not available to Indian academics. The lesson for good students would be to go abroad and from there return to Indian institutions. That would deprive Indian institutions of good students for research thereby adversely impacting research in India. Further, India has its own unique problems that are unlikely to be the concerns of foreign institutions and academics.

    The change in focus of Indian institutions would further undermine the generation of relevant knowledge, the absence of which has been a cause of the lack of dynamism in Indian institutions. Indian academics have largely been `derived’ intellectuals, borrowing ideas from the West and recycling them in India. This trend would be reinforced to the detriment of those who were generating socially relevant knowledge because their work would be largely characterized as not of international standard and discounted in recruitment and promotions.

    The disadvantage of a Late Start

    It could be argued that one should not reinvent the wheel; therefore, there is no harm in borrowing ideas from abroad. In growth literature it is called `advantage of a late start’ – technology already developed becomes available to the late starters. A pre-requisite for this strategy to succeed, in a fast changing world, is a strong research environment in the borrowing country. Without that the borrowing country could become permanently dependent, leading to a `disadvantage of a late start’. This is true for most developing countries, including India.

    With NEP 2020, a new experiment has started without addressing the root cause of the failure of earlier policies. Our institutions of higher learning operate in a feudal mode where the autonomy and originality of academics are undermined.

    In India with every pay commission, steps to strengthen teaching and research in institutions of higher education were put into place but they have not delivered in the absence of basic reforms. With NEP 2020, a new experiment has started without addressing the root cause of the failure of earlier policies. Our institutions of higher learning operate in a feudal mode where the autonomy and originality of academics are undermined. Independence in thought is seen as a malaise to be eliminated little realizing that that is the key to new knowledge generation. No wonder, those Indians who deliver when in foreign institutions fail to do so working in India.

     

     

    In brief, borrowing from abroad without changing the systems in the country will not lead to atmanirbharta. The deficiencies in our education system need to be rectified before the strategy to borrow can succeed. Are we not putting the cart before the horse when the leadership talks of atmanirbharta while doing everything to curtail originality in thought and seeking compliance with their diktats?

    The slogan of Vishwaguru and atmanirbharta have not yet instilled pride in the nation, how will building a big temple do so? Will the poor and unemployed become proud citizens forgetting their misery? During the colonial period, perhaps religiosity was greater but pride was missing.

    This article was published earlier in hwnews.in
    Views expressed are author’s own.

    Feature Image Credit: newslaundry.com

    Students in Foreign University Image: business-standard.com

     

  • Colonial exploitation included heritage theft, and that continues to this day

    Colonial exploitation included heritage theft, and that continues to this day

    Museums and private collectors in the West have prided themselves on the vast collections of heritage treasures, antiquities, and archaeological and epigraphic treasures from across the world. In truth, these are stolen treasures from the non-western world enabled by colonialism and imperialism. It is time the victim nations work towards global policies to ensure these treasures are returned to their original owners. This is truly a massive public policy challenge in global governance and for a fair, equitable, multi-polar world. Professor M A Kalam looks at the continuing theft of India’s heritage treasures.

     

     

     

    The whole idea of establishing a colony was to exploit the resources there and enrich the home coffers. And all colonials—irrespective of whether they were British, Danes, Dutch, Italians, Belgians, Portuguese, Spanish, or American—indulged in this exercise and over a period turned it into a fine art. As ill luck would have it, a host of countries in many parts of the world were less developed than these colonials, particularly in terms of technology, but were very rich and well-endowed in terms of resources of various kinds. Though they possessed natural wealth, they lacked adequate technology and hence were not in a position to resist the onslaught and machinations of different kinds of the technologically-advanced colonials. The resource-rich countries were, in the main, in Asia, Africa and Latin America. Highly developed naval vessels and a state-driven overpowering desire to explore resources in different regions of the world enabled the colonials to adopt different strategies for befriending and subsequently subjugating the peoples of the resource-rich areas.

    Genesis Of Exploitation

    Because of her tremendous naval power, Britain spread its net of exploration quite wide in South Asia and Africa. In India, the British came in as traders established the East India Company and then gradually started flexing their arms and took control of administration and became the rulers of the country. Though they allowed some pockets to be “ruled” by rajas, maharajas, nizams and nawabs, these provinces were not independent in the real sense of the term but were virtually servile to the British, if not their minions, in many ways. That is how the genesis of exploitation took shape in India. Subsequently, there were myriad ways in which colonial exploitation occurred—physical exploitation of the people including sexual abuse and exploitation of labour was one of the forms of that

    Other ways of exploitation were the draining of different kinds of agricultural and forest resources; these included: jute, cotton, sugar, tea, coffee and wheat. The goods developed in British factories were sold back in India for rich benefits. Also, commercial crops like tea, coffee, indigo, opium, cotton, jute, sugarcane and oilseed were introduced and these had impacted their profits tremendously but had different environmental implications in different regions of the country, as plantations always do, due the exercise of clear felling of the forests in almost all cases of extensive plantation activities.

    Repatriating The Kohinoor

    To top it all, regarding exploitation, was the brazen way in which India’s heritage wealth, antiquities and artefacts, were exported to their home bases, by the colonials, to unabashedly adorn their own museums and galleries. Many of these artefacts were stolen without any hesitation. Today it is being argued that one of the most famous diamonds in the world, the Kohinoor, was not necessarily snatched from the people of India but was offered on a platter to the British as part of the peace treaty of Lahore by the king of Punjab Maharaja Dalip Singh. Arm-twisting gets another name in diplomatic parlance—offer. And the British have the temerity to continue to adorn their crown with the Kohinoor though they refrained from its display on the head of the recently crowned queen, the wife of King Charles III during the latter’s coronation, in a rare diplomatic courtesy, apparently not to provoke the sensibility of the Indian delegation attending the coronation.

    As Rishi Sunak is more loyal than the queen, there is no chance of him taking the initiative in repatriating to India the Kohinoor or the innumerable other artefacts that were stolen/snatched from India and today adorn the British Museum and many other of their galleries.

    Last week the Standing Committee on Transport, Tourism and Culture headed by YSR Congress MP Vijay Sai Reddy, adopted the Report ‘Heritage Theft – The Illegal Trade in Indian Antiquities and the Challenges of Retrieving and Safeguarding Our Tangible Cultural Heritage’. The Committee conferred with the Culture Ministry officials who apparently think that while efforts were being made to bring back the stolen antiquities from different foreign locations, the case of Kohinoor diamond is “contentious since it was surrendered by Maharaja Dalip Singh as part of the 1849 peace treaty with the British”.

    Reversing Colonial Exploitation

    To recapitulate and also to highlight the way in which different forms of exploitation occurred, we can argue that in the first instance, it was human exploitation wherein there was sexual abuse, killings and decimation of populations. The second way was the exploitation of the agricultural and natural resources which can be conceived of as resources that were “consumables” and “non-durables”. The third was the exploitation of the heritage wealth that falls in the realm of non-consumables and durables.

    So, today, when we explore measures that could be thought of in terms of “getting back” things and reversing the impact that colonial exploitation had on India, we can think of some strategies: in the case of the first two, that is human exploitation and the draining of consumables, there can only be reparations if the Britishers’ conscience pricks them enough; or at least unqualified apologies. But in the case of the third, that is the loss of heritage wealth, there can, and should indeed be repatriation of the stolen antiquities.

    A host of “art dealers” in different parts of the country are smuggling out artefacts and antiquities from India, particularly from ancient temples, and at times from museums, on a large scale. Only a fraction of this comes to light.

    Now, talking about the loss of heritage wealth, we also have to bring into the picture the fact that it is happening, quite rampantly, even today though the colonials left the shores years back on India becoming independent. A host of “art dealers” (read thieves) in different parts of the country are smuggling out artefacts and antiquities from India, particularly from ancient temples, and at times from museums, on a large scale. Only a fraction of this comes to light when these items are exhibited in galleries and museums in different parts of the world; often times these are hidden in private collections. India is trying to regain some of this heritage wealth but there seem to be obstacles, at times quite unsurmountable, of the diplomatic and other kinds. Let us hope the Standing Committee on Transport, Tourism and Culture succeeds in its exertions.

     

    A version of this article was published earlier in moneycontrol.com

    Feature Image Credit: Kohinoor Diamond in Queen’s Crown, now safely kept in the Tower of London. smithsonianmag.com 

    Picture of Idols: The three 15th century ‘panchaloga’ idols of Shri Rama, Sita, and Laxman were stolen in 1978 from a Vijaynagara era temple (15th Century) in Anandamangalam village in Tamilnadu, India. These were identified and finally restored to India by the UK government in 2020. www.bbc.com

     

  • Indian Philosophy and religion: Abolishing the caste system as an attempt in Intercultural Philosophy

    Indian Philosophy and religion: Abolishing the caste system as an attempt in Intercultural Philosophy

    We start the year 2023 with an examination of philosophy and society and through it the social evil of caste. The origin of the caste system in Hindu society lies buried in many myths and misconceptions. Caste is often linked by many to the core of Hindu philosophy. This is a deeply flawed understanding. The caste system has been and continues to be a tool of power and economic exploitation by oppressing large segments of the population. It is largely an invention by the clergy to establish their power and domination through rituals and codes and by ascribing to them a forced religious sanctity. As it also becomes convenient to the rulers, caste and class are prevalent in all societies. Philosophy and true religion, as Andreas points out in this working paper,  have had nothing to do with caste or class.                                        – TPF Editorial Team

     

    Introduction

    Intercultural philosophy is absolutely necessary in order to cope with the current and new phase of hybrid globalization, which is dissolving all kinds of traditional identities. Whereas the current reaction to this process is the development of ideologies centred on the idea of “we against the rest”, whoever the “Rest” might be, we need to construct positive concepts of identity, which does not exclude but include the other. These can be based on the mutual recognition of the civilizations of the world and their philosophies. According to Karl Jaspers the godfather of intercultural philosophy, between the sixth and third century BC the development of great cities, and the development in agriculture and sciences led to a growth of the populace that forced humankind to develop new concepts of thinking. He labelled this epoch as the axial age of world history in which everything turned around. He even argued that in this time the particular human being or human thinking was born with which we still live today – my thesis is that all human religions, civilizations and philosophies share the same problems and questions but did find different solutions.

    A vivid example might be the relationship between happiness and suffering. In the philosophy of the Greek philosopher Aristotle, to achieve eudemonia or happiness in your earthly life was the greatest aim whereas in a popular understanding of Karma, life is characterized by suffering and the aim is to overcome suffering by transcending to Nirvana. You see, the problem is the same, but there are different solutions in various philosophies. Although Jaspers didn’t share the reduction of philosophy and civilization to the European or even German experience and included mainly the Chinese and Indian civilization, he nevertheless excluded the African continent and both Americas, Muslim civilization as well as the much older Egyptian civilization. So, although he enlarged our knowledge and understanding of civilizations his point of reference was still “Western modernity” and within it, the concept of functional differentiation played the major role.

    Another solution is embodied in the belief of the three monotheistic religions, that an omnipotent god is the unifying principle despite all human differentiations and even the differences between the living and the dead, love and hate, between war and peace, men and women, old and young, linear and non-linear understanding of time, beginning and ending, happiness and suffering.  In this belief system, we are inevitably confronted with unsurpassable contrasts, conflicts and contradictions – but an all-powerful and absolute good god is the one who is uniting all these contrasts.

    In principle in Chinese philosophy, we have the same problem – but instead of an all-powerful God, we as humans have the task to live in harmony with the cosmic harmony. So, I really think that we humans share the same philosophical problems – how to explain and overcome death, evil, suffering, and the separation from transcendence. Although Karl Jaspers could be seen as the founding father of intercultural philosophy, I think he put too much emphasis solely on the functional differentiation that an ever-growing populace could live together without violence. In my view, the questions of life and death are running deeper. I would not exclude functional differentiation as one of the driving forces of human development but at least we also need an understanding of human existence that is related to transgressing the contrasts of life.

    In this draft, I would like to give some impressions concerning this same problem based on my limited knowledge of Indian philosophy and religion and try to show that both are opposing the caste system as well as any kind of dogmatism. An Indian student asked me in the run-up to this draft how one could understand Indian philosophy if one had not internalized the idea of rebirth since you are a baby. From her point of view, the whole thinking on the Indian subcontinent is thus determined by the idea of rebirth – this problem will still occupy us in the question of whether the terrible caste system in India is compatible with the original intentions of the Indian religions, whether it can be derived from them or contradicts them. I will try to give a reason for the assumption that Indian philosophy is quite universal and at the same time open to different strands of philosophical thought, retaining its core.

    In its essence, it is about Karma, rebirth, and Moksha. An understanding of Atman and Brahman is essential. Atman is the soul, indestructible, and is part of Brahman (omnipresent God). When Atman continues to reform and refine itself through rebirths aspiring to become one with Brahman, that is Moksha. To attain Moksha is the purpose of each life. Moksha is being one with God…a state where there is no more rebirths. Of course, differences are there in interpreting Atman and Brahman, depending on the Advaita and Dwaita schools of philosophy. Ultimately both narrow down to the same point – Moksha. Karma is the real part. True Karma is about doing your work in life as duty and dispassionately. Understanding that every life form has a purpose, one should go about it dispassionately. Easier said than done. Understanding this is the crux. In an ideal life where one has a full understanding of Karma and performs accordingly, he/she will have no rebirth. Indian philosophy is careful to separate the religious and social practices of the common folks and the high religion.  Hence Caste and hierarchy are not part of the philosophical discourse, although many make the mistake of linking them. Caste, like in any other religion, is a clergy-driven issue for power and economic exploitation.

    Indian Philosophy (or, in Sanskrit, Darshanas), refers to any of several traditions of philosophical thought that originated in the Indian subcontinent, including Hindu philosophy, Buddhist philosophy, and Jain philosophy. It is considered by Indian thinkers to be a practical discipline, and its goal should always be to improve human life. In contrast to the major monotheistic religions, Hinduism does not draw a sharp distinction between God and creation (while there are pantheistic and panentheistic views in Christianity, Judaism, and Islam, these are minority positions). Many Hindus believe in a personal God and identify this God as immanent in creation. This view has ramifications for the science and religion debate, in that there is no sharp ontological distinction between creator and creature. Philosophical theology in Hinduism (and other Indic religions) is usually referred to as dharma, and religious traditions originating on the Indian subcontinent, including Hinduism, Jainism, Buddhism, and Sikhism, are referred to as dharmic religions. Philosophical schools within dharma are referred to as darśana.

    Religion and science

    One factor that unites dharmic religions is the importance of foundational texts, which were formulated during the Vedic period, between ca. 1600 and 700 BCE. These include the Véda (Vedas), which contain hymns and prescriptions for performing rituals, Brāhmaṇa, accompanying liturgical texts, and Upaniṣad, metaphysical treatises. The Véda appeals to a wide range of gods who personify and embody natural phenomena such as fire (Agni) and wind (Vāyu). More gods were added in the following centuries (e.g., Gaṇeśa and Sati-Parvati in the fourth century CE). Ancient Vedic rituals encouraged knowledge of diverse sciences, including astronomy, linguistics, and mathematics. Astronomical knowledge was required to determine the timing of rituals and the construction of sacrificial altars. Linguistics developed out of a need to formalize grammatical rules for classical Sanskrit, which was used in rituals. Large public offerings also required the construction of elaborate altars, which posed geometrical problems and thus led to advances in geometry.

    Classic Vedic texts also frequently used very large numbers, for instance, to denote the age of humanity and the Earth, which required a system to represent numbers parsimoniously, giving rise to a 10-base positional system and a symbolic representation for zero as a placeholder, which would later be imported in other mathematical traditions. In this way, ancient Indian dharma encouraged the emergence of the sciences.

    The relationship between science and religion on the Indian subcontinent is complex, in part because the dharmic religions and philosophical schools are so diverse.

    Around the sixth–fifth century BCE, the northern part of the Indian subcontinent experienced extensive urbanization. In this context, medicine became standardized (āyurveda). This period also gave rise to a wide range of philosophical schools, including Buddhism, Jainism, and Cārvāka. The latter defended a form of metaphysical naturalism, denying the existence of gods or karma. The relationship between science and religion on the Indian subcontinent is complex, in part because the dharmic religions and philosophical schools are so diverse. For example, Cārvāka proponents had a strong suspicion of inferential beliefs, and rejected Vedic revelation and supernaturalism in general, instead favouring direct observation as a source of knowledge. Such views were close to philosophical naturalism in modern science, but this school disappeared in the twelfth century. Nevertheless, already in classical Indian religions, there was a close relationship between religion and the sciences.

    Opposing dogmatism: the role of colonial rule

    The word “Hinduism” emerged in the nineteenth century, and some scholars have argued that the religion did so, too. They say that British colonials, taken aback by what they experienced as the pagan profusion of cults and gods, sought to compact a religious diversity into a single, subsuming entity. Being literate Christians, they looked for sacred texts that might underlay this imputed tradition, enlisting the assistance of the Sanskrit-reading Brahmins. A canon and an attendant ideology were extracted, and with it, Hinduism. Other scholars question this history, insisting that a self-conscious sense of Hindu identity preceded this era, defined in no small part by contrast to Islam.  A similar story could be told about other world religions. We shouldn’t expect to resolve this dispute, which involves the weightings we give to points of similarity and points of difference. And scholars on both sides of this divide acknowledge the vast pluralism that characterized, and still characterizes, the beliefs, rituals, and forms of worship among the South Asians who have come to identify as Hindu.

    Here I would like to mention some of the scriptures in Hinduism: The longest of these is the religious epic, the Mahabharata, which clocks in at some 180000 thousand words, which is ten times the size of the Iliad and the Odyssey of Homer combined. Then there’s the Ramayana, which recounts the heroic attempts of Prince Rama to rescue his wife from a demon king. It has as many verses as the Hebrew bible. The Vedas which are the oldest Sanskrit scriptures include hymns and other magical and liturgical; and the Rig-Veda, the oldest, consists of nearly 11 000 lines of hymns of praise to the gods.

    But the Rig Veda does not only contain hymns of praise of God but a philosophical exposition which can be compared with Hegel’s conceptualization of the beginning in his “Logic”, which is not just about logic in the narrow sense but about being and non-being:

    In the Rig Veda we find the following hymn:

    Nasadiya Sukta (10. 129)

    There was neither non-existence nor existence then;
    Neither the realm of space nor the sky which is beyond;
    What stirred? Where? In whose protection?

    There was neither death nor immortality then;
    No distinguishing sign of night nor of day;
    That One breathed, windless, by its own impulse;
    Other than that there was nothing beyond.

    Darkness there was at first, by darkness hidden;
    Without distinctive marks, this all was water;
    That which, becoming, by the void was covered;
    That One by force of heat came into being.

    Who really knows? Who will here proclaim it?
    Whence was it produced? Whence is this creation?
    Gods came afterwards, with the creation of this universe.
    Who then knows whence it has arisen?

    Whether God’s will created it, or whether He was mute;
    Perhaps it formed itself, or perhaps it did not;
    Only He who is its overseer in highest heaven knows,

    Only He knows, or perhaps He does not know.

    —Rigveda 10.129 (Abridged, Tr: Kramer / Christian)

    Nasadiya Sukta begins rather interestingly, with the statement – “Then, there was neither existence nor non-existence.” It ponders over the when, why and by whom of creation in a very sincere contemplative tone and provides no definite answers. Rather, it concludes that the gods too may not know, as they came after creation. And maybe the supervisor of creation in the highest heaven knows, or maybe even he does not know.

    The philosophical character of this hymn becomes obvious when stating that there was something or someone who created even the gods. This question might be similar to the one that created the big bang thirteen billion years ago. In my view, the Rigveda is the most elaborate Veda opposing any kind of dogmatism, any ideology. Instead, it gives reason for the assumption which is of paramount importance in an ever-changing world, that there is no absolute knowledge, there is an increasing sense of unsureness, and we can’t rely on fixed rules – but that we are responsible for our actions.

    Müller made the term central to his criticism of Western theological and religious exceptionalism (relative to Eastern religions) focusing on a cultural dogma which held “monotheism” to be both fundamentally well-defined and inherently superior to differing conceptions of God.

    The second problem is related to the question of whether this hymn should be interpreted as monotheistic, dualistic or polytheistic. Some scholars like Frederik Schelling have invented the term Henotheism (from, greek ἑνός θεοῦ (henos theou), meaning ‘of one god’) is the worship of a single god while not denying the existence or possible existence of other deities. Schelling coined the word, and Frederik Welcker (1784–1868) used it to depict primitive monotheism in ancient Greeks. Max Müller (1823–1900), a German philologist and orientalist, brought the term into wider usage in his scholarship on the Indian religions, particularly Hinduism whose scriptures mention and praise numerous deities as if they are one ultimate unitary divine essence.  Müller made the term central to his criticism of Western theological and religious exceptionalism (relative to Eastern religions) focusing on a cultural dogma which held “monotheism” to be both fundamentally well-defined and inherently superior to differing conceptions of God.

    Mueller in the end emphasizes that henotheism is not a primitive form of monotheism but a different conceptualization. We find a similar passage in the gospel of John in which it is stated:

    1In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him, nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it.

    It is clearly written that in the beginning there was the word – not God. In the original Greek version of this gospel, the term logos is used, and Hegel made this passage the foundation of his whole philosophy. Closely related to the Rig Veda is the concept of Atman. Ātman (Atma, आत्मा, आत्मन्) is a Sanskrit word which means “essence, breath, soul” and which is for the first time discussed in the Rig-Veda.  Nevertheless, this concept is most cherished in the Upanishads, which are written precisely between the 8th to 5th centuries B.C., the period in which according to Jaspers the axial age began. Again, this concept is an attempt to reconcile the various differentiations which were necessary for the function of a society with an ever-increasing population.

    I want to highlight that Hinduism – in its Vedic and classic variants – did not support the caste system; but that it rigorously opposed it in practice and principle. Even after the emergence of the caste system, Hindu society still saw considerable occupational and social mobility. Moreover, Hinduism created legends to impress on the popular mind the invalidity of the caste system – a fact further reinforced by the constant efflorescence of reform movements throughout history. The caste system survived despite this because of factors that ranged from the socio-economic to the ecological sphere, which helped sustain and preserve the balance among communities in a non-modern world.

    It would be absolutely necessary to demolish the myth that the caste system is an intrinsic part of Hinduism as a religion as well as a philosophy.  Although, there is a historically explainable link between both but not one which I would label a necessary or logical connection. Of course, the proponents of the caste system tried to legitimize the caste system by using references from the ancient scriptures – but as we maintain we must not understand Hinduism just in relation to Dharma if we would understand it just as jati or birth-based social division.

    The myth of the caste system being an intrinsic part of Hinduism is a discourse in the meaning in which Foucault has used this concept as just exercising power.

    I’m not sure whether this interpretation represents the major understanding in India, but I think it might be essential in a globalized world to debunk this only seemingly close relation, which has just a historical dimension and would therefore be a vivid example just of a discursive practice. The myth of the caste system being an intrinsic part of Hinduism is a discourse in the meaning in which Foucault has used this concept as just exercising power.

    This discourse is believed by orthodox elements in Hinduism as well as propagated by elements outside of Hinduism who are trying to proselyte Hindus. I would like to treat this problem a little bit more extensively because it might be used for other religions and civilizations, too, in which suppression and dominance are seemingly legitimized by holy scriptures but by taking a closer look this relation is just a discourse of power.

     Nevertheless, there is a very old text of Hinduism in which the caste system is legitimized. It is called  Manusmṛiti (Sanskrit: मनुस्मृति), also spelt as Manusmruti, is an ancient legal text. It was one of the first Sanskrit texts to have been translated into English in 1794, by Sir William Jones, and was used to formulate the Hindu law by the British colonial government.

    Over fifty manuscripts of the Manusmriti are now known, but the earliest discovered, most translated and presumed authentic version since the 18th century has been the “Calcutta manuscript with Kulluka Bhatta commentary”.

    How did caste come about?

    Manusmriti, widely regarded to be the most important and authoritative book on Hindu law and dating back to at least 1,000 years before Christ was born, seems to “acknowledge and justify the caste system as the basis of order and regularity of society”. The caste system divides Hindus into four main categories – Brahmins, Kshatriyas, Vaishyas and the Shudras. Many believe that the groups originated from Brahma, the Hindu God of creation.

    At the top of the hierarchy were the Brahmins who were mainly teachers and intellectuals and are believed to have come from Brahma’s head. Then came the Kshatriyas, or the warriors and rulers, supposedly from his arms. The third slot went to the Vaishyas, or the traders, who were created from his thighs. At the bottom of the heap were the Shudras, who came from Brahma’s feet and did all the menial jobs. The main castes were further divided into about 3,000 castes and 25,000 sub-castes, each based on their specific occupation. Outside of this Hindu caste system were the achhoots – the Dalits or the untouchables.

    How does caste work?

    For centuries, caste has dictated almost every aspect of Hindu religious and social life, with each group occupying a specific place in this complex hierarchy. Rural communities have long been arranged on the basis of castes – the upper and lower castes almost always lived in segregated colonies, the water wells were not shared, Brahmins would not accept food or drink from the Shudras, and one could marry only within one’s caste. The system bestowed many privileges on the upper castes while sanctioning repression of the lower castes by privileged groups.

    New research shows that hard boundaries between the social groups were only set by British colonial rulers who made caste India’s defining social feature when they used censuses to simplify the system, primarily to create a single society with a common law that could be easily governed.

    Often criticized for being unjust and regressive, it remained virtually unchanged for centuries, trapping people into fixed social orders from which it was impossible to escape. Despite the obstacles, however, some Dalits and other low-caste Indians, such as BR Ambedkar who authored the Indian constitution, and KR Narayanan who became the nation’s first Dalit president, have risen to hold prestigious positions in the country. Historians, though, say that until the 18th Century, the formal distinctions of caste were of limited importance to Indians, social identities were much more flexible, and people could move easily from one caste to another. New research shows that hard boundaries between the social groups were only set by British colonial rulers who made caste India’s defining social feature when they used censuses to simplify the system, primarily to create a single society with a common law that could be easily governed.

    So, the caste system in its strict interpretation is an invention of British rules – of course, it existed already in some form around three thousand years ago. However, it is disputed whether in ancient times it was more of a kind of functional differentiation in the meaning of Karl Jaspers, whereas since colonial times it became a separation boundary between the various groups. I assume that the colonial rulers transformed an existing variety of functional differentiations of identities into strictly separated castes for reasons of securing their rule. As in other colonial rules like in Africa, the colonizers were puzzled by the plurality of social groups, their ability to change from one group to the other and transformed social groups based on functional differentiation into castes and classes to facilitate their own rule. Overcoming the caste system thus involves overcoming colonialism.

  • For Democracy to be real and vibrant it needs people with impeccable Integrity at the Helm

    For Democracy to be real and vibrant it needs people with impeccable Integrity at the Helm

    Democracy at its core is the power of the people. But all over the world, it is becoming anything but that. Truly the fear is that democracy is dying, as most nations that call themselves democracies are in effect controlled by capitalist oligarchs and majoritarian fascists. The power of money and vested interests have vitiated democratic processes worldwide. Michael Hudson calls the USA, once the beacon of democracy, a deep state controlled by three main oligarchic groups: Military Industrial Complex (MIC); Oil, Gas, and Mining (OGAM); and Finance, Insurance, and Real Estate (FIRE).  Add the new emerging giant group – Big Tech – as the fourth. The UK, the world’s oldest parliamentary system, is in shambles as a democracy. India, seen as the world’s largest democracy, is heading the majoritarian way. Majoritarianism is not democracy but tyranny. This is what the Father of the Nation had to say about democracy at the height of the freedom struggle:

    “My notion of democracy is that under it the weakest should have the same opportunity as the strongest….No country in the world today shows any but patronising regard for the weak….Western democracy, as it functions today, is diluted fascism….True democracy cannot be worked by twenty men sitting at the centre. It has to be worked from below by the people of every village.”    – Mahatma Gandhi

    His words could not have been more apt for the times we live in. This quote is placed in the Sabarmati Ashram. One wonders how many take a moment to stop by to read it carefully and take in the import of his words. The Mahatma is the shining example of personal integrity, character, and moral courage. Since democracy is primarily driven by people and politics, it is vital that those at the helm of governance display impeccable integrity to ensure real democracy.

    Professor Arun Kumar PhD, an eminent economist and our adjunct Distinguished Fellow, writes eloquently on the subject and says ‘absence of persons with impeccable integrity is the bane of India’s democracy’. TPF is happy to republish this article.

    A version of this article was published earlier in theleaflet.in

    –TPF Editorial Team

     

    Gandhiji said that institutions reflect what the people are, and that they cannot function as they are intended to unless those manning them are people of integrity.

     

    A Supreme Court Constitution bench recently said that the Chief Election Commissioner should be one “with character” and who would not get “bulldozed” – a self-evident truth. Further, it suggested that the selection committee for the post should consist of an independent person like the Chief Justice of India (‘CJI’). It added that people and bureaucrats like the former Chief Election Commissioner late T.N. Seshan, who could act independently, “happen once in a while”.

    Perhaps without meaning to, these comments indict the election commissioners appointed since Seshan’s time. Therefore, they have given voice to recent public concerns about the independence of the institution.

    Integrity of Constitutional authorities

    Will the CJI’s presence in the committee to appoint the Election Commissioners make a difference? The CJI is a member of the committee to appoint the Director of the Central Bureau of Investigation (‘CBI’). But the Supreme Court itself has called the CBI a “caged parrot”. The problem arises since the party in power would prefer a sympathetic person as an Election Commissioner, not an independent person.

    The appointment of Supreme Court judges has become contentious, with the judges and the Union Law Minister currently at loggerheads. Judges themselves have talked of pressures and counter pressures from within and from the government. Appointments of some who are seen to be inconvenient have been withheld. Earlier this week, a division bench of the Supreme Court mentioned that by delaying appointments, good people are dissuaded from becoming judges. It is suspected that the appointment of certain judges is delayed so that they do not become CJI in due course of time. It appears that pliability is a desirable attribute to becoming a judge.

    The Supreme Court, by raising the issue of the appointment of the Election Commissioner, has also brought into question the integrity of the Prime Minister (‘PM’), who is key to the appointment. Thus, doubt has been raised about the country’s constitutional authorities, including the judiciary. The executive, in any case, does the bidding of the political masters. So, where are the people of integrity in the corridors of power in India?

    Defining integrity

    Institutions can run as they ought to only if they are manned by people with integrity. Its absence from the top down is a societal challenge. Mahatma Gandhi in ‘Hind Swaraj’ (Indian Home Rule), more than a century back, said, “As are the people, so is their Parliament.” Since the Parliament is key to the functioning of a democracy, this flaw afflicts institutions down the line.

    PMs heading the government are political persons. Since politics is about power, they try everything to keep themselves and their party in power. Their election depends on the support of vested interests who fund both them and their party and therefore, dominate the working of the party. So, staying in power is a high stake business which requires manipulation of the systems in their favour.

    The Supreme Court, by raising the issue of appointment of the Election Commissioner, has brought into question the integrity of the Prime Minister, who is key to the appointment. Thus, doubt has been raised about the country’s constitutional authorities, including the judiciary. 

    There is then a separation of the interest of the nation, and of the party and its head, the PM. Consequently, for the party, integrity means that which serves its interest, which is not necessarily what the nation needs. This separation is what Gandhi implies in Hind Swaraj. No wonder, it is only a rare PM who has the moral integrity to select independent people for important Constitutional positions like the Election Commission and the judiciary.

    Politicians go through years of such conditioning before becoming PMs and it becomes their second nature. It cannot be expected to change upon becoming the PM. The opposition in a democracy is supposed to check the misuse of power. But the leaders of the opposition also go through the same conditioning as leaders of the ruling party and therefore, act no differently. Politicians often pride themselves on managing conflicts by making compromises and accepting the manipulation of power. So, politicians take a pliable stand, based on the chair they occupy – in power or out of it.

    Gandhi on parliamentary democracy

    Gandhi, commenting on the British Parliamentary democracy in Hind Swaraj, wrote, “The Prime Minister is more concerned about his power than about the welfare of Parliament … [and] upon securing the success of his party.” He added that they may be considered to be honest “because they do not take what is generally known as bribes… [but] …they certainly bribe the people with honours.” Therefore, “… they neither have real honesty nor a living conscience”.

    Regarding the Members of Parliament who could keep the PM in check, he wrote, “… Members are hypocritical and selfish. Each thinks of his own little interest. … Members vote for their party without a thought.” Regarding the media, another institution that could help check misuse of public authority by creating public awareness, he wrote that they “are often dishonest. The same fact is differently interpreted … according to the party in whose interest they are edited.” Gandhi was also scathing about the legal profession when he wrote, “… the profession teaches immorality …”.

    Gandhi was pointing to the fundamental flaws in the functioning of democracies. It also applies in the current Indian context. He was pointing to weak public accountability of those in power since public awareness was low. The public has little choice but to accept the existing imperfect political system. The British Parliamentary democracy may be the best available system, but it is highly flawed and its defects appear more starkly in weak democracies like that in India.

    We may be called the largest democracy in the world and we have succeeded in preserving it in the last 75 years, but it is frayed, as made clear by the current political problems facing us.

    Feudal attitudes and democracy

    Indian democracy’s weakness is a result of the persistence of feudal consciousness among a majority who easily accept authority. This is true even in institutions of higher education, where people are expected to be the most conscious. Most of these institutions are headed by academics with a bureaucratised mindset, who expect compliance and treat dissent as a malaise to be eradicated. In turn, they yield to politicians and bureaucrats.

    A feudal system has its own concept of integrity. The ruler’s interest is broadly the nation’s interest. This congruity breaks in a parliamentary democracy where the consciousness is feudal. In such a case, integrity as defined by national interest is likely to be subverted, as is visible in India.

    In 1947, India with its feudal consciousness ingrained and copied parliamentary democracy, not because people were ready for it, but because the leadership desired it since they wanted to copy Western modernity. People blindly accepted it since it came from their leaders, not because they understood it. Liberality at the top frayed post mid-1960s, as retaining power became more difficult and leaders turned increasingly authoritarian. So, while retaining the façade of democracy, it increasingly got hollowed out.

    In 1947, India with its feudal consciousness ingrained and copied parliamentary democracy, not because people were ready for it, but because the leadership desired it since they wanted to copy Western modernity. People blindly accepted it since it came from their leaders, not because they understood it.

    The political economy also pushed policies that marginalised the majority in the interest of the few. The black economy grew rapidly, making elections formalistic and draining them of their representational character. Most importantly, the rulers realized that neither the people ask for liberality nor do they demand accountability from leadership.

    Need for accountability at the top

    Accountability has to come from the top, whether in politics or in the government or the courts. It is not going to automatically come about without public pressure. A few freebies are enough to divert public attention. So, is accountability a luxury when basic issues are many?

    The lack of integrity in public life is costly. The nation’s energy is diverted. Reforms favouring the marginalised are circumvented. Laws are framed ostensibly to improve matters, but when the spirit is not willing they fail to deliver. Perfect laws are not possible, since human ingenuity can circumvent any law. The result is more complex laws and growing cynicism.

    What Gandhi pointed out is playing itself out in India. He said institutions reflect what the people are, and that they cannot function as they are intended to unless those manning them are people of integrity. But, can people with integrity emerge when it is missing all around, feudal consciousness pervades and people bend to authority?

    Reform requires us to resolve the contradiction between parliamentary democracy and the prevailing feudal consciousness. This cannot happen from above. It requires the transformation of the people’s consciousness – Gandhi’s unfinished agenda.

     

    Opinions expressed are those of the author.

    Feature Image Credit: Gandhi in a public address – Painting at Sabarmati Ashram.
  • India’s Self-Inflicted Economic Catastrophe

    India’s Self-Inflicted Economic Catastrophe

    Noted economist Jayati Ghosh reviews India’s economic recovery from the impact of the pandemic. She asserts that the major economic problems of unemployment, poverty, and inadequate healthcare are due to poor strategies and policies implemented by the government. In her analysis, COVID-19’s devastating impact on India has been compounded by the BJP government’s disastrous decision to impose nationwide lockdowns without providing any support to workers. Instead, the BJP used the pandemic to consolidate its power and suppress dissent. Even with existing socio-political constraints, she says India can do much better as there is scope for different economic strategies.

    This article was published earlier in Project Syndicate. The views expressed are the author’s own.

                                                                                                                                                                          -TPF Editorial Team

    Nearly 80% of the estimated 70 million people around the world who fell into extreme poverty at the onset of COVID-19 in 2020 were from India, a recent World Bank report has revealed. But even this shocking figure could be an underestimate, as the lack of official data makes it difficult to assess the pandemic’s human costs.

    What accounts for this alarming rise in Indian poverty? COVID-19 was undoubtedly India’s worst health calamity in at least a century. But the pandemic’s economic and social consequences go beyond the direct effects on health and mortality. As I argue in my recent book, The Making of a Catastrophe: The Disastrous Economic Fallout of the COVID-19 Pandemic in India, very significant policy failures – owing to government action and inaction – were responsible for widespread and significant damage to Indian livelihoods and for the country’s decline in terms of many basic indicators of economic well-being.

    But the devastating impact of the pandemic on India has been compounded by economic policies that reflected the country’s deeply-embedded inequalities.

    This judgment may seem excessively harsh. After all, India’s government did not cause the pandemic, and many other countries experienced economic setbacks after they failed to control the virus. But the devastating impact of the pandemic on India has been compounded by economic policies that reflected the country’s deeply-embedded inequalities.

    To be sure, the pandemic did not create India’s many economic vulnerabilities. But it did highlight India’s many societal fissures and fault lines. And while the country already suffered from glaring inequalities of income, wealth, and opportunities long before COVID-19, the government’s pandemic response has taken them to unimaginable extremes.

    Even as Indian workers faced poverty, hunger, and ever-greater material insecurity due to the pandemic, money and resources continued to flow from the poor and the middle class to the country’s largest corporations and wealthiest individuals. The intersecting inequalities of caste, gender, religion, and migration status have become increasingly marked and oppressive. The result has been a major setback to social and economic progress.

    At the beginning of the pandemic, the central government imposed a prolonged nationwide lockdown with little notice. It then adopted containment strategies that were clearly unsuited to the Indian context, with immediately devastating effects on employment and livelihoods.

    The grim state of affairs reflects the priorities of the ruling Bharatiya Janata Party (BJP) response. At the beginning of the pandemic, the central government imposed a prolonged nationwide lockdown with little notice. It then adopted containment strategies that were clearly unsuited to the Indian context, with immediately devastating effects on employment and livelihoods.

    Instead of using the breathing space provided by the lockdown to bolster local health systems, the central government left state authorities to manage as best they could with minimal and inadequate resources. And when the resulting economic disaster threatened to spiral out of control, the government eased restrictions to “unlock” the economy even as the number of cases mounted, thereby putting more people at risk.

    At a time when governments worldwide were significantly increasing public spending to fight the pandemic and mitigate its economic impact, the Indian government preferred to control expenditures (after adjusting for inflation) as its revenues declined.

    But at the heart of India’s self-inflicted economic catastrophe is the government’s decision to provide very little compensation or social protection, even as COVID-19 lockdowns deprived hundreds of millions of their livelihoods for several months. At a time when governments worldwide were significantly increasing public spending to fight the pandemic and mitigate its economic impact, the Indian government preferred to control expenditures (after adjusting for inflation) as its revenues declined.

    But in a country where median wages are too low to provide more than the most basic subsistence, losing even a week’s income could lead millions to the brink of starvation. Given that more than 90% of all workers in India are informal – without any legal or social protection – and that around half of those are self-employed, the effect was immediate and devastating.

    The government’s decision not to increase spending aggravated the shock of the lockdown, generating a humanitarian crisis that disproportionately affected women and marginalized groups, including millions of migrant workers who were forced to return home under harrowing conditions.

    But the effects of the official response to the pandemic are only one side of the story. COVID-19 safety measures have been a natural fit for the country’s still-pervasive caste system, which has long relied on forms of social distancing to enforce the socioeconomic order and protect those at the top. It also further entrenched India’s persistent patriarchy.

    Instead of taking appropriate countermeasures, like providing greater support to the population, the BJP used the pandemic to consolidate its power and suppress dissent. This, in turn, limited the central government’s ability to generate the widespread social consensus and public trust needed to contain the virus.

    Even within India’s deep-seated social and political constraints, there is scope for a different economic strategy that would enable a just, sustainable, and more equitable recovery.

    None of this was inevitable. Even within India’s deep-seated social and political constraints, there is scope for a different economic strategy that would enable a just, sustainable, and more equitable recovery. To ensure that most Indians, not just the stock market or large companies, benefit from growth, India’s voters must reject the BJP’s policies, which threaten to impoverish them further.

    Feature Image Credit: textilevaluechain.in

  • Right to Work: Feasible and Indispensable for India to be a Truly Civilized and Democratic Nation

    Right to Work: Feasible and Indispensable for India to be a Truly Civilized and Democratic Nation

    Executive Summary of
    Report of People’s Commission on Employment and Unemployment
    Set up by Desh Bachao Abhiyan

    Introduction

    When society faces a problem and is unable to resolve it, it implies that something basic is wrong. One needs to look for its basic causes to solve the problem. The causes may lie in the system that has evolved over time and which conditions the dominant social and political thinking in society. The onus of finding the solution and rectifying the problem is on the rulers. Their failure to do so over time implies a lack of motivation/commitment to solve the problem.

    All this applies to the issue of employment generation and unemployment in India which has been growing over time and affects the vast majority of the citizens.

    The Basic Issue

    Gandhi said that India is the only country capable of giving a civilizational alternative. The time has come to take this seriously since unemployment has become a critical issue that needs to be urgently tackled. The issue is multi-dimensional since it is a result of multiple causes and has widespread implications. It impacts the growth of the economy, inequality, poverty, etc. It has a gender dimension and impacts the marginalized sections adversely reflecting a lack of social justice. It is entrenched among the youth. The more educated they are greater the unemployment they face. Consequently, it has political and social implications, like, social relations.

    The rapidly growing incomes of the top 1% in the income ladder indicate that the economy has the resources but they are mal-distributed. The rich at the top has created a system that enables them to capture most of the gains from development with little trickling down to the rest.

    This Report presents a framework that spells out the causes, consequences, and possible remedies. Further, it looks at the historical process underlying the evolution of policies so as to understand how they can be changed.

    If any form of distortion persists over a long period, as unemployment in India, its origins lie in society’s perceptions and priorities. In India, these can be traced to the adoption of state capitalism and persisting feudal tendencies of the elite policy makers who in their own self-interest adopted a trickle-down model of development.

    Further, Capitalism has globally taken the form of marketization which promotes `profit maximisation’. But is it then legitimate to keep workers unemployed? It implies loss of output and therefore reduces the size of the economy which leads to a lower level of profits. So, by the logic of individual rationality, the system should create productive employment for all.

    The market’s notion of `efficiency’ is status quoist since it seeks to perpetuate the historical injustice in society. `Consumer sovereignty’ implies that individuals should be left free to do whatever they wish. The collectivity should not intervene in their choices no matter how socially detrimental they may be. It promotes the notion that if I have the money I can do what I like. The ratio of incomes is 10,000 times and more between the big businessmen and the poor workers. The market sees nothing wrong in this; in fact, society has come to celebrate it.

    Marketization is determining society’s choices through its principles penetrating all aspects of society. One of these principles is the `dollar vote’. The policy makers accept it and prioritize the choices of the well-off over those of the marginalized. The well-off dictate the social judgments of policy makers. Consequently, not only equality is not on the agenda even equity is not.

    With marketization stripping off the social aspect of life, individuals become automatons. Their individual distress and situation in life are no one’s or society’s concern. Unemployment becomes just a switching off of a machine. No social concern need to be attached to it. In fact, capitalists welcome unemployment as an efficient’ device to discipline labour and neo-classical economics considers it as natural. Inflation further weakens large numbers of workers as they lose purchasing power.

    In essence, whether or not society should aim to give productive employment to all reflects its view of individuals. Society needs to choose what is more important – profits or the welfare of the marginalized majority. The Gandhian view, largely rejected by the Indian elite, was `last person first’ which defined what the priority should be.

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    Disclaimer:

    The views represented herein are those of the author and do not necessarily reflect the views of The Peninsula Foundation, its staff, or its trustees.

    The report’s executive summary is republished with the permission of the author.

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    Economic and Political Weekly

  • How blockchain can help dismantle corruption in government services

    How blockchain can help dismantle corruption in government services

    As India celebrated its 76th independence day with great fanfare and jubilation, it is time to introspect on the most serious threat to India’s growth and emergence as a world. This threat is corruption, which is internal and societal. Over the 75 years of modern India’s journey, corruption has become endemic in Indian society. Infused by the political culture, corruption has seeped into every aspect of governance, be it the executive, legislature, or judiciary. This is so because an average citizen has come to accept bribing as a routine and inevitable part of daily life. Hence, if India has to eliminate the scourge of corruption it needs a massive transformation of its society. This can come only through the sustained practice of transparency, ruthless accountability, efficiency, and deterrent punishment. Corruption is commonly perceived as related to monetary benefits but it is much more in terms of misuse of power, coercion, disinformation, lack of transparency, non-performance, inefficiency and delay tactics, and the lack of accountability/responsibility. There is a misconception that digitisation will overcome corruption. Unless timelines, tamper-proof records, and transparency are ensured the corrupt will find ways to get around. These are clearly seen in the revenue tax systems, licensing systems, land registration systems etc. Even though these departments have digitised the processes well, there is a proliferation of middlemen linking the client and the department. This can only be eliminated by the right policies that enforce strict timelines, respond to citizens’ complaints, enforce accountability and transparency on the officials and create clarity for the public in the usage of such systems. The adoption of blockchain technologies could go a long way toward eliminating corruption in India. Widespread corruption has been India’s greatest threat and it is never more urgent than now to address this problem through innovative technologies like blockchain.

    TPF republishes this article on ‘Blockchain and Governance’  from the World Economic Forum under the creative commons license 4.0

    – TPF Editorial Team

    Key Points

    • Blockchain could increase the fairness and efficiency of government systems while reducing opportunities for corruption;
    • Blockchain could improve the transparency and disclosure of procurement processes, investment in which can be lost to corruption;
    • The emerging technology can also enhance the property and land registry systems, streamlining lengthy processes and protecting people’s rights.

    Governments regularly have to make trade-offs between efficiency and fairness in their services. Unfortunately, choosing one over the other often increases the likelihood of corruption. In efficient systems, the public is largely content to operate within the bounds of that system; inefficient systems cause large numbers of individuals to seek less-than-legal workarounds. Similarly, fair systems engender trust, pride and a sense of community; while unfair systems encourage individuals to seek out illegal alternatives without remorse.

    Occasionally, new technologies come along that offer the opportunity to increase both efficiency and fairness. Blockchain is one such opportunity and it has a variety of use-cases for government applications. Here are two in more detail:

    Blockchain and procurement

    Public procurement is the process of governments acquiring goods, services and works. It represents a significant portion of governmental budgets, accounting for 29% of general government expenditure totalling €4.2 trillion in OECD countries in 2013. With so much money at stake, it is unsurprising that OECD estimates that 10-30% of the investment in publicly funded construction projects may be lost to corruption.

    Public procurement is vulnerable to corruption for a number of reasons. Parties in the procurement process, both on the public and private sides, are induced into corrupt acts by the size of potential financial gains, the close interaction between public officials and businesses, and how easy it is to hide corrupt actions. Blockchain has the potential to protect against these weaknesses at almost every stage of the procurement process.

    In the planning stage, public officials create evaluation criteria by which bidding companies will be judged. In the bidding evaluation stage, public officials assign scores to companies using the evaluation criteria as their rubric. Without transparency, there are many opportunities for compromised public officials to rig the outcome of the evaluation process. Evaluation criteria could be retroactively changed or company bids altered, for example. Blockchain can guarantee any change is public, the original information is retained and there is a record of who made the change.

    Blockchain can also encourage a wider coalition of stakeholders to participate in and monitor procurement cycles. Too often, the most active stakeholders in any given procurement process are the public officials and the businesses directly involved – a potential problem when more than half of all foreign bribery cases likely occur to obtain public procurement contracts. Watchdog organizations, end-users, the media and citizens are discouraged from participating because procurement information is not readily available, untrustworthy, modified and/or delayed. Blockchain can provide an easily accessible, tamper-proof and real-time window into ongoing procurement processes

    Projects integrating blockchain into procurement, such as this pilot programme in Colombia, conclude that “blockchain-based e-procurement systems provide unique benefits related to procedural transparency, permanent record-keeping and honest disclosure.” The Colombia project noted several drawbacks, such as scalability and vendor anonymity, but newer proposals like this one to overhaul India’s public procurement system are taking steps to overcome those and other shortcomings.

    Blockchain and registries

    Land title registries track the ownership of land and property for a given region. Registration titling systems have had important consequences for the economy, leading to “better access to formal credit, higher land values, higher investment in land, and higher income.” Yet they are far from perfect. They are inefficient, for example, closing a property sale can take months and typically consumes 2-5% of the purchase price of a home. Registration systems can act as bottlenecks for land transactions. There are complaints going back to 2015 of England’s Land Registry having six-month transaction delays and similar complaints persisted in 2020.

    The inefficiencies in land titling systems are a major source of corruption. The Organized Crime and Corruption Reporting Project’s 2019 report on land registry corruption in Bangladesh found that obtaining a licence as a deed writer incurs a bribe to the highest-level administrators. Land registry corruption is not restricted to developing regions: in regions with longer histories of legal stability, it simply becomes more complex. Anti-corruption NGO, Global Witness, estimated in 2019 that £100 billion worth of property in England and Wales was secretly owned by anonymous companies registered in tax havens.

    A good first step to fighting corruption is by cutting down on inefficiencies. Blockchain can streamline much of the process. Take, for example, the number of steps required in the UK for one person to sell the property to another person and compare this with a blockchain-based registry system.

    Some countries are already experiencing positive results. In 2018, Georgia registered more than 1.5 million land titles through their blockchain-based system.

    An urban land registry project underway in Africa uses blockchain to address the problems of digitizing urban land registries. In many densely populated impoverished urban areas, no pre-existing land registry or paper trail exists. Relying on the meagre data available often causes legal disputes. Courts quickly become overwhelmed and digitization efforts stall.

    Blockchain is now being added to the project. To confirm property rights, the new system seeks out and consults community elders. Through a blockchain-based application, those elders receive the authority to confirm the validity of land registry claims. The elders can check directly with residents if they consent to the land assessment. By delegating cryptographically guaranteed authority to respected community members, the quality of the data is improved and the number of land dispute cases handled by the judiciary should decrease. Finally, the remaining cases should resolve faster since the elders’ cryptographic confirmations are admissible as evidence for land dispute resolution.

    The final challenge: Adoption

    The government blockchain-based projects referenced in this article represent just a few of a growing number of pilot or in-production applications of blockchain. This shows that governments are serious about fixing inefficient and unfair services. The potential gains from blockchain are substantial, yet as a new technology, there are many challenges in designing and implementing blockchain-based applications. For large institutions such as governments to deploy blockchain-based applications in a timely fashion and reap the benefits, education and tools are imperative.