Showing posts with label Development. Show all posts
Showing posts with label Development. Show all posts

Tuesday, 23 July 2019

Gandhi, Tagore, Modernity

Much is made nowadays of the differences between Tagore and Gandhi. It is true that they saw many aspects of the world — especially when it came to the place of politics and certain forms of mass nationalist protest — very differently. Yet, when it came to their view of human life, the fundamentals of their thinking were remarkably coincident. Here are some points on which Gandhi and Tagore thought alike.

https://www.deccanherald.com/opinion/main-article/gandhi-tagore-modernity-748957.html

Friday, 18 August 2017

When Nehru's 'development' superseded Gandhi's 'swaraj'

In October 1945, two years before India's independence, Gandhi and Nehru exchanged ideas on the question of swaraj. Nehru dismissed Gandhi's idea of Hind Swaraj as outlandish. The idea of swaraj was sumamarily superseded by the modern notion of 'development', with consequences which made even Nehru himself regret his views towards the end of his life.

http://www.openthemagazine.com/article/freedom-issue-2017-essay/who-killed-swaraj 

Sunday, 3 January 2016

The Revaluation of Nature: A Conversation

I am in Mumbai for an audio recording. Yesterday I participated in an hour-long four-way conversation at 'SynTalk' on The Revaluation of Nature. The conservationist Dr. Ulhas Karanth, Bangaldeshi environmental economist Dr. Enamul Haq and Rajat, our host and moderator, were the other three participants. The enjoyable conversation ranged over a number of interrelated themes in Economics, Finance, Ecology, Conservation and Philosophy. It would be interesting to anyone interested in issues connected with the ecological crisis:

The Revaluation of Nature: A Conversation

Tuesday, 10 November 2015

What Bihar means


The Harvest of Hubris: Kachhe din jaane waale hain


“Bahati Hawa sa thha woh, Gujarat se aaya thha woh, kaala dhan laane wala thha wo, kahan gaya use doondho. Humko desh ki fikr sataati hai, woh bus videsh ke daure lagaate hain, humko badhti mahangai satata, wo bas mann ki baat sunata. Har waqt apni selfie khinchta thha woh, Dawood ko laane wala thha woh, kahan gaya use dhoondo…” 

- Nitish Kumar,  parodying in an election speech a song from the film  Three Idiots



It must have been a sullen birthday for Advani Ji on Sunday. And it will be a dull Deepawali for the Sangh Parivaar, their thunder stolen by the unlettered gwaalaas of Bihar, the former’s greedily anxious patronage of the cow notwithstanding. 

I first came to live in Delhi when I was 16. I was born (in Arrah) and raised in Bihar. It is the part of the earth I still feel closest to. From childhood we were raised on the adage Arrah jeela (zila) ghar baa toh kauun baat ke darr baa? (If Arrah is your home, what can you possibly be afraid of?)

After spending some time traveling in Bihar some weeks before the polls, including a 45-minute meeting with a very self-assured, but watchful Nitish Kumar, I became quite sure that Modiji will meet his match soon. Before the last phase of the polls in November I told a number of people that the Mahagathbandhan would win by a two-thirds majority. Only Laloo himself was crazy enough to make such a prediction. Many went sleepless for a few nights, thinking of Chanakya’s prediction of 155 seats for the NDA. And on the morning of the counting the bluff masters and omniscienti in the national media began counting the NDA’s chickens long before they had hatched. In the event, it was Laloo’s 190 seats for the MGB which came closest to the final result, especially if you take into account the 12 seats that went to candidates other than those of the NDA and the MGB, in which case Laloo's prediction was uncannily spot on! Something for our national pundits and know-all metropolitan journalists to ponder. A thoroughly well-deserved drubbing for the NDA.




It is backward Bihar that has saved India again. Consider the opposite verdict as a counterfactual: Had Modi-Shah’s NDA won 178 seats out of 243, we could have reasonably expected the Indian Constitution to be imperilled by the ruthlessly ambitious communal hate-mongers, their eyes set firmly on winning a similar majority in UP in 2017 and seizing control of the Rajya Sabha - all that stands between them and the rape of the Constitution. Instead Modi-Shah and the RSS find their Ratha-Yatra blocked yet again by the nearly forgotten Laloo Prasad Yadav, back from long political wilderness to haunt the Parivaar’s dreams like a bad penny. His RJD finds itself the single biggest party in the assembly with 80 seats. In the last assembly the party had just 23. It explains in some measure why the BJP-led NDA, which had tasted success in 172 of the 243 assembly constituencies in the 2014 Lok Sabha polls, was struck down to a paltry 53.

What does this widely unexpected turn of events mean?


The DNA of the NDA

One thing it clearly means is just how much more politically astute is the unlettered, largely rural, Bihari janta than the educated classes of metropolitan India. Love and hate are passions which any honest human heart can divine. It does not take education. On the contrary, as we often find, it may hinder a clear view of the truth. Bihar has demonstrated this abundantly. If political sagacity lies in recognising the perfidy of a power that seeks to divide a people for political gain, Bihar has it in greater measure than any other part of India. (The Bihar polls also featured over 2000 third gender voters. Wonder how that will compare with an election in the US or the UK!)


While it is true that Nitish’s governance and developmental achievements over the last decade weighed significantly in the voters’ minds, caste, community, and the urgent need for communal harmony and decency in public life have played the decisive role in this election. Campaigning for the RJD candidate at an election rally at Keoti earlier this month, Nitish Kumar said: “Prem aur sadbhav banaye rakhiye. Tarah tarah ke log jhagda lagane ki koshish karenge, ek kanphukwa (rumour-monger) ghoom raha hai. Sama mein jahar gholne ki koshish karenge, haddi phek denge, murti tod denge, mara suar phek denge dharmik sthalon ke paas. Inke uksane se sachet rahiyega.” ("Maintain harmony and peace. People will try to create trouble of every kind. A rumour monger has been doing the rounds. Attempts will be made to poison the atmosphere by throwing bones, breaking idols, leaving dead pigs near religious places. Remain alert, do not get provoked.")

Bihar is perhaps unique in that it has hardly had a communal riot during the last 25 years. The RSS plan of “uniting” Hindus (against all others) across the country has bitten the dust in Bihar, perhaps setting the tone for the rest of the country. Their view that reservations ought to be purely along economic lines betrays a typically modern lack of understanding of the socio-economic complexity of jaati-vyavastha. This is not to endorse the idea of caste in the slightest. It is only to remember the occupational historical correlate of jaati for most Indians and to underscore what should be the bleeding obvious: as the Patel agitation in Gujarat showed, the demand for reservations in education and jobs is only going to get more bitter as the crisis of unemployment (which, a vast amount of data suggests, is impossible to address within the economic framework of the reigning development model) gets worse over the next few decades. This will put paid to any attempt at “Hindu” unity. RSS Hindutva idealism has read the ground completely wrong, leading to electorally costly repeated blurts from the pulpits of Nagpur by sarsanchaalak Mohan Bhagwat. To address the jobs question within the Hindutva ideology is likely to prove utterly difficult, if not impossible, especially since folks like those in the Swadeshi Jaagaran Manch have been totally sidelined by the Modi Manch (of three). When you couple this with the unfettered corporate investment agenda of Modi’s, the writing is on the wall for the present rulers of India. India refuses to shine like this, a lesson they should have learned from the 2004 debacle. Given the depth and range of interests at play, they are unlikely to learn it this time either.

Bihar is also, at a deeper level, a vote against hatred in public life. What we have witnessed over the last six weeks was easily the most vicious of all electoral campaigns in the history of Independent India. Desperate to win at all costs, the NDA went hell for broke in its attempt to communalise and polarise the electorate, divide, for instance, Dalits and Yadavs from Muslims, and Yadavs among themselves. Even Modiji outdid himself when it came to lowering the standards of public speech, especially for a serving Prime Minister. Early in the campaign he found “some problem with Nitish Kumar’s DNA”, a remark which alone may have cost him more than a few seats. At a recent rally in Buxar, keen to divide the opposition’s votes, he did not pause to think before accusing the grand coalition of plotting to reduce quotas for SCs, STs and OBCs in order to benefit “a particular community”. Rabble-rousers like Giriraj Kishore went to the extent of saying “Lalu says that (you should) throw meat in a Durga temple”. Lead campaigner and BJP President Amit Shah said that if Nitish’s coalition won, firecrackers would go off in Pakistan. (There were actually many more in India!) And so on. 

The venom and poison that has been unleashed during the last year should make anyone wonder if this is a civilised society any more. The hate brigade reintroduced a vicious form of beef politics in recent months, leading to the lynching of an innocent man last month, the Prime Minister maintaining a typically cowardly silence. It is not for love of the cow, but for love of the power that the pretence of protecting it is seen to give that the beleaguered animal has found such enthusiastic patrons in recent months. Nobody should miss the point that the surge in beef politics during the last couple of months was scarcely coincidental. It was prime-timed for the Bihar elections. (This happened despite Nitish repeatedly drawing attention to the fact that cow slaughter had been banned in Bihar since 1955). You will see the hype come down sharply now. The attempt was to divide the large Yadav vote in the process. In the event, the divisive tactic proved counter-productive, one more instance of the alertness of the ordinary voter in the state. One finds it hard to imagine if a region like Haryana or Western UP would have responded with the same sagacity.  

The MGB’s victory in Bihar restores the idea of India to its pristine dignity, an idea wounded and imperilled seriously over the last 18 months by a hate-inspired leadership hypocritically more keen to see a Mahabharata than an Akhand Bhaarat.

Fortunately, every seductive slogan of Modiji’s - beginning with the ridiculous DNA slur - was turned around by his Bihari opponents into a jumlaawaar which fractured the NDA strategy. He was outwitted fair and square.


Bihar backward?

It is time people stopped considering Bihar “backward”. Without making any apologies for the rampant corruption (as much a feature of other places), it is important to keep in view the fact that Bihar has been systematically denied its due share of Central funds over the past 25 years, affecting its performance more than any other state perhaps (the dues going into hundreds of thousands of crores, Modiji offering a small fraction of it, as if from his own private kitty), because it has always faced a hostile government in Delhi in these recent decades.

There is also something else to consider. During our meeting with him Nitish Kumar expressed the view that provincial elections in no other part of the country inspire as much wide national interest as a Bihar election. Why is this so?

Bihar has always led the curve in Indian politics, all the way since Gandhiji’s Champaran Satyagraha in 1916, through the JP movement and the revolt against the Emergency in the mid-1970s, to the Mandal agitation and Laloo’s stopping of Advani’s Rath-Yatra in the early 1990s. For anyone who knows the socio-political ground in Bihar (and retains a deep distrust of the political intelligence of metropolitan media savants), it would have come as a huge surprise had Modi-Shah pulled off an upset against the Laloo-Nitish combine, especially after Modiji chose to commit (yet another) folly. Kisne hidaayat dee thhi Modiji ko Laloo se moonhh lagne ki, auur wo bhi Bihar mein? The NDA brains trust also preferred to have Amit Shah give more than 60 speeches while blocking local point-men like Shatrughan Sinha, committing the same blunder they did in Delhi, of preventing the state unit of the BJP to take charge. Somehow, Modiji (and Shah himself of course) believes that the people of India also voted for Amit Shah in 2014. Trying to save themselves from the Delhi blunder of announcing pre-emptively a candidate the state unit of the party had not endorsed, they went for the opposite gamble of not announcing a candidate at all this time. (This is typical of a power-drunk leader without any Plan B, presuming that everyone will kow-tow to him anywhere in the country once he is triumphant). I remember Nitish Kumar saying to us in September “Modiji Bihar ka additional charge lenge kya?”

I have lived in four countries on three continents. Within India I have lived in four different states and travelled to virtually all, except a few in the North-East. I have not come across people with a sharper political intelligence anywhere else. This is the reason for the wide national interest that a Bihar election provokes. There are objective reasons why Bihar - apart from its large population (one out of thirteen Indians is a Bihari) - is of enormous political significance for India, a trend likely to grow in the future.


Biharis and Baaharis

Regionalism played a far greater role in this election than communalism. Parties like the Shiv Sena and the MIM came from outside the state to participate. It was widely noticed that top NDA leaders from out of the state had come to campaign. Amit Shah camped all October in Bihar and addressed over 60 rallies. Modiji himself spoke at more than 30, his party losing in most of the places where he spoke. 

The obvious question this campaign strategy provoked was why local leaders were not given the lead roles in the campaign. The opposition made full use of this lapse, especially since the NDA failed to announce a CM candidate, Modiji himself at the forefront of the campaign. It naturally prompted Nitish to ask voters to choose between a Bihari and a Baahari. Wouldn’t Modiji himself have done the same had Sonia Gandhi aggressively fronted a Congress campaign in Gujarat when he was CM?

Moreover, taking its cue from the Lok Sabha polls, Modi’s campaign was mechanically pitched for urban (and urbanising) India. But almost nine out of ten Biharis live in villages. It was natural for the large rural vote to go against Modi, especially as he mocked at the scale of labour migration from Bihar, forgetting what a major contribution is made my millions of migrant Bihari labour both to the country and to their own households. Our elites and middle classes would find it difficult to believe that even Rahul Gandhi's words about "suit-boot ki sarkaar" had greater traction in so many parts, resulting in 27 seats for the Congress, when it had just 4 last time.


What can we expect now?

First of all, we can expect a lot of national entertainment, now that Laloo is back before the media cameras. He has already promised some fun when he said that he will go with a laal-ten (lantern) to Modiji’s constituency Benares to look for his achievements! From there he threatens an agitation to challenge the regime in Delhi. As the Parivaar knows now, if there is one man in India who is serious about destroying communalism, it is Laloo. He is not a man to be trifled with!

The story is told that after blocking Advani’s Rath-Yatra in the 1990s, when he was Chief Minister of Bihar, Laloo Yadav was giving a speech somewhere in UP, in either Kanpur or Lucknow. Heckled by Bajrangis, he turned the mike off and sat down. When things had quietened, he stood up again, turned the mike on and said into it “Ee Ram Chandra Ji kauno BJP ka card-holder hain ka? Humko cheente hain? (Do you recognise me?) Hum bail (bull) ko seengh pakad ke chadhte hain!”

The political lesson of Bihar is that the man who knows his cow wins. The man who pretends to love it loses in the end. 

Will the Mahagathbandhan hang together, or perhaps dissipate into the sort of factional fights which have been the undoing of coalition governments in the past? The risks are not low, given that the coalition here is between two former rivals, even enemies. Yet, both sides know very well what is at stake. They came together in a moment of national peril, to not only defend Bihar against a perceived outsider, but to kill the deadly virus of communalism before it got worse. The virus is far from gone. And the two leaders know that they must hang together for it to remain at bay. 
For his part, Nitish needs to reflect carefully on the future economy of the state. The country is living through an unacknowledged impasse of development. 'Development' can mean many things. It is for him and his supporters to define afresh what it should mean for Bihar, what would bring the greatest benefit to people long deprived and exploited. 



“Bihar mein bahaar ho!” is a much better direction to go in than “Bihar mein bazaar ho!”, for “bazaar” no longer refers to actual bazaars, like our traditional haats and mandis, but to the “share bazaar”. The latter is the sort of development which will keep most Biharis in a state of deprivation, while narrow elite interests in the cities are promoted. In the long run, such a model of development, unleashing enormously destructive ecological forces in the wake of growing inequalities, especially between cities and the countryside, will bring ruin even to the wealthy in the cities. Sabka swaarth, sabka vinaash.



The election results show that people in Bihar know where to place the blame when it comes to fundamental macroeconomic issues like inflation, especially the price of essentials like daalInstead of following the arhar Modi model of promoting big business, Nitish could pay due attention to basic services, agriculture and small, sustainable industry to generate livelihoods, deepen his already substantial commitment to renewable energy and pioneer for all of India an entirely new form of ecological development, something which could lay the foundations of a future state of what may be called Praakritik Swaraaj. Such attention to rural Bihar would also allay Laloo’s well-known suspicion of development, helping to keep the coalition together.

Bihar is only 12% urbanised. Instead of succumbing to the dominant view that this is a sign of “backwardness”, it may be wise of Nitish to see this as perhaps one of Bihar’s great long-term ecological assets. A whole new style of development can be pioneered in Bihar which may not be so easy to pursue for highly urbanised states like Tamil Nadu, Gujarat or Maharashtra. This would also require appropriate infrastructural investments (in basic amenities and training) from the government in small (tier 3 and 4) towns, addressing the need for employment amongst educated, mentally urbanised youth, keeping them from metropolitan frustration, while also easing the pressure in the cities. 



Above all, the big lesson of this election is that leaders must avoid the hubris that strong mandates bring. They must read these mandates well. This is the era of extreme verdicts in Indian electoral politics. Speaking solely from the perspective of the country, it would be a lot better if the verdicts were more slender: it would give stronger incentives to the ruling coalitions to behave themselves and stick closely to the tasks within the mandate. If NDA had 75 fewer seats in Parliament they would not have chanced their arm so freely, spouting, encouraging and permitting the scale of communal rubbish that has been served over the past year to seek to make narrow electoral gains.

On the other hand, a mandate like 178 out of 243 can be turned to great effect under astute leadership. Nitish is known for his sober qualities. He will need every bit of this sobriety to stay humble, grounded, and focused. The people of Bihar have waited long. They are bubbling with enormous potential and hopes; they will require at least this from him.



As for Modiji and his vanquished crew, there is just over a year left for the UP elections. After massive defeats in Delhi and Bihar, the RSS may ask for Amit Shah’s head, as against allowing him to take charge in UP too. (Rajnath may be their preferred choice.) If they do so, it will inaugurate a blood feud within the Parivaar. At any rate, if they continue in the same communal vein, forgetting the substance of their real mandate, they will deservedly lose again, given people’s rising impatience on issues that matter. (Beef-eating is hardly one of them.) 

If that happens, the unlikely may come about and Modi may not last the full term in Parliament. Not so long ago, I was the only crazy forecasting such an outcome. Even now, there would be few takers for this view.



For now, let us savour the fact that you can’t fool many people in this country all the time. Those out to destroy dharma will themselves perish in the dust.

Satyameva Jayate!
























Sunday, 16 August 2015

How to render democracy harmless

How to render democracy harmless

Let public and private merge for effective stategraft


“Many of India's billionaires have made money by their proximity to govt.”
- Raghuram Rajan, Governor, RBI. He was Chief Economist of IMF in July 2010, when he made the remark in an interview to ToI.  


Raghuram Rajan spoke, in the same interview, of the “privatization, by stealth, of the State in India.” Privatization is the ruling mantra of the age of corporate totalitarianism that was inaugurated by American and global business elites with the uninhibited backing of powerful governments the world over after the Berlin Wall came down in 1989. This takes a hundred forms - from the poaching of lucrative public assets by wealthy corporations when governments are fiscally stretched (often) to the ever growing frequency of use of the “revolving door”, whereby nobody finds conflict of interest objectionable as the public officials of last week become corporate bosses this week, or vice versa, a practice well-learned in this country from our imperial masters two oceans away.

A blatant instance of the phenomenon is illustrated by this image from 8 years ago. It shows Ratan Tata flying a US fighter jet at an air show in Bangalore in 2007:




I wrote about this image 8 years back. The best I can do here is to simply quote what I wrote then:

"Picture this. At an air-show in Los Angeles one of the biggest arms manufacturers in the world, British Aerospace, invites Mr. Bill Gates of Microsoft to have a go at flying one of the latest models of their Hawk fighter aircraft. Would the American media respond by flashing front-page images of a beaming Bill Gates waving to supporters as he was entering the cockpit of the Hawk, following them up with adulatory reports describing the elevated feelings felt by the unexpected new pilot as he conquered the sound barrier? Or would the event not generate a national scandal that a private businessman accepted the invitation to fly a military aircraft, which ordinarily can only be tested by pilots on public duty?

"More than likely the latter possibility would transpire. However, what happened in Bangalore last month was another story, as the Indian national media fell to new depths of celebrity “journalism”…

“…A private fantasy was gratified. Mr. Tata’s dream of flying a fighter jet came true.”

If you have 10 minutes, it may be worthwhile going through the 2000-word piece I wrote then:

https://zcomm.org/znetarticle/as-india-goes-global-the-public-goes-private-by-aseem-shrivastava/

or

http://www.countercurrents.org/shrivastava300307.htm  


If you wish to grasp the depth of our national illusions and ambitions today, please take a while to watch this video in full, which NDTV chose to show as one of its “Classics” in its silver jubilee year, 2014: 



The video not only shows  Ratan Tata in a jacket with the US flag emblazoned on its upper arm, it also shows him performing flying stunts at the Bangalore Air Show in 2007. For good measure, NDTV’s Vishnu Shome is also shown a good time by the US defence contractor firm, Lockheed Martin, eager to grow the potentially vast Indian market. He learns from the American test pilot that the aircraft he is flying has just arrived from combat duties in Iraq. He returns from the fighter jet ride with (in his own words) “a silly smile on his face.” Finally, much closer to reality, the video shows two accidents, one of a helicopter, the other of an aircraft, both manufactured by Hindustan Aeronautics Limited, at the same air show. One of the pilots was killed during the show.


Public-private-partnerships under Indian corporate nationalism

What is going on here? Neither Ratan Tata nor Vishnu Shome nor any of the scores of media cameramen at the air show show any sign that they understand a distinction vital to the health of a democracy, or even a republic. The time-honoured distinction between the public and the private realm, so sacred to the making and maintenance of democracies across the world for many a century (and perhaps even more to the making of republics since the days of Greece and Rome), has blurred into invisibility. How can the promise of “transparency” or “accountability”, two of the abiding demands made on contemporary democracies, ever be fulfilled if private tyranny dovetails into State power so seamlessly? (I deal with the issue at greater length in the 2007 piece I wrote: 
https://zcomm.org/znetarticle/as-india-goes-global-the-public-goes-private-by-aseem-shrivastava/ or
http://www.countercurrents.org/shrivastava300307.htm ) 


The problem is far more widespread and deep-seated than is commonly understood in public life in India. In this century, the “cloud elites” of global finance and the extractive elites in league with mining mafias have taken control of the State in more countries than one can think of. The Untidy State of America has pioneered the trail and conflict of interest has ceased to matter even in the high offices of the Western world, as the bailouts after the Great Crash of 2008 showed. Countries like India have followed the West blindly without pausing to ponder the consequences of such a collapse of the public into the private. 

Additionally, India has a further legacy issue to live with. In general, the Indian State is a soft version of its Western counterparts. The centre of gravity of Western societies is squarely within the domain of the State. If the State collapses, society gets wiped out in a matter of days. Such has never been the case in India, and is not the case even today. Mrs. Thatcher, who believed that “there is no such thing as society”, could not have won even a panchayat election in India with such a nihilist slogan, whose vacuousness would be transparent even to those below the age of voting in India.

Communitarian identity, involving the biradiri (which could be seen variously as caste, region, language or religion, depending on time and place), is central to Indian social and political life to this day. Elections at all levels are conducted under this basic parameter. One reason for the corruption in offices high and low is that everyone’s first loyalty is to their communities and not to the ‘public’ that office-holders in government claim to represent, no matter that oaths are taken when they are inaugurated. Politicians of divergent ideologies are quite unashamed to sponge off public offices for the good of their communities, as they see them, the tax-payer be damned. In many cases, as we have seen in places as different as Bihar or Haryana, politicians are unafraid to admit this before the camera. 

These conditions in India are really a world apart from the situation in Western countries, where individual citizenship came of age many decades ago, and communities of the sort we are talking about eroded (for better and for worse) even farther back in history. 

So, in addition to the trend towards the privatisation of large areas of State activity going on in the West since the days of Thatcher and Reagan (the Second Gulf War saw the powerful re-emergence of private mercenary security companies and fighting units, essentially outsourcing and privatising warfare itself), the Indian polity has the additional issue of a long-standing conflation between the public and the private sphere of existence. In this,  Ratan Tata is closer in mentality to the rickshaw-wallah who spits on the street, than to Bill Gates. In India, unlike in the West of yester-years  public space is not sacrosanct. 

It is this colossally profound conflation and confusion between the private and the public realms that accounts for a thousand failures of Indian public life today. To list just a few here: the coal and spectrum scams of recent years, the way “public-private-partnerships” have created new avenues of graft, the manner in which SEZs were created by UPA-I to exempt corporate economic activity from the Indian Constitution, the manner in which governments have been acting as land brokers for private firms (ab)using the “public interest” clause in the Land Acquisition Act, the casualness with which companies are tasked with ‘self-monitoring’ in the critical areas of environmental regulation (like pollution of air or water) and labour standards. One could go on endlessly.

These are just a handful of the scams that have mushroomed in the last generation as a result of ever-growing intimacy between the State - which has mutated from being a ‘traffic-cop’ to being a ‘player’ in its own right - and India Inc. What we have today is what Ashish Kothari and I describe in our book Churning the Earth: The Making of Global India as an unabashed ‘corporate nationalism’, whose ideology of choice for masking its truth is ‘development’. Developmentality involves the “cultivated failures of cognition” we analyse in the Conclusion of our book as part and parcel of the systematic smoke and mirrors national self-deception needed to mask the enormity of the graft under way in this age of gluttonous power. ‘Development’ is by far our longest living national lie. It is our word for elite denial.

The consequences of the lack of understanding and acknowledgement of the roots of graft in Indian public life will continue to grow at alarming rates in years to come, as the ever-growing mafioso blood-trail in the recent Vyapam scam shows. The fact that social scientists show scant recognition of the location and depth of the ailment is only a sign that even the world of knowledge and the academy has been corrupted by the blinding global and national fog that has settled like a suffocating canopy over our times. 

At an event the other evening at the India International Centre, I brought up the point about Ratan Tata and the fighter jet before a large audience that had just heard a leading figure from the national commentariat trace India’s “aborted transitions” to successful modernity to the conflation of the public and the private realms. There was a hasty nod in response, but no attempt was made to see the invisible social thread that ties Ratan Tata and the rickshaw-wallah into the same spider’s web of living confusion.

This is not an India that anyone can be free, happy or safe in, no matter that ‘prosperity’ has mounted so visibly (and understandably!) in certain quarters. One can only expect rapidly growing business for security outfits and psychiatrists under the conditions of structural anxiety that have come to prevail. This is certainly not the India that the men and women who sacrificed so much so that we, their progeny, could be free, had dreamed of.

Yesterday, there was a mail from Flipkart in my inbox. It wished its customers “Appy Independence Day.” When happiness is no longer possible, or even believable in principle, the best item on the available menu is mobile ‘appiness’. Wah Bhai, India. Aaj Gandhiji zinda hote toh kitne prasann hote! 80 crore logon ke paas mobile phone ho gaye hain, desh duniya ke top investment destinations mein shaamil ho gaya hai, aur Amreeki gola-baarood banaane waali companies ko dher saaraa business de raha hai... 

Thursday, 30 April 2015

Articles on globalisation and development written for Himal

Between 2007-09, I wrote a number of articles and essays for Himal (published from Kathmandu) on topics related to development and globalisation. The links to all these articles are available here:

http://old.himalmag.com/component/authors/articles/Aseem-Shrivastava.html

Thursday, 5 February 2015

Why isn't there an Indian green party ?

How/why, four decades after Chipko and Silent Valley, is there still not even a regional green party in India, let alone a national one? And how might someone like Gandhi think about this strange impasse, given the sheer gravity of the agro-ecological situation? After all, it is civilisation itself which is at peril.

Let us first handle one issue, the one about "compactness", which some argue accounts for green parties in countries like Germany. Skeptically considered, one would be led to ask whether all compact countries have green parties and no large, widespread country has one. The point is made by a contrast between Singapore (which still does not have a green party) and Brazil (which does for over 25 years now). India's story is of course more complex than each such extreme case. But my question still is, how come a Himalayan green party - linking issues from Chipko and Tehri to Teesta and Subansiri - has not come about in these last few decades? 

Could it have something to do with how politics has traditionally been framed in India? I think it would be fair to say that the Indian political imagination may be out of phase with modern ecological history and context. And this may have something to do with the fact that our political landscape has been all but lazily plagiarised from early 20th century Europe (without due upgradation or reconsideration in light of our own better knowledge of our past and present). Our political episteme itself is compromised in the process. India's liberals created a Congress modelled on the Whigs of Britain, the Communists modelled themselves after the Marxists there, and the Hindu communalists after their Fascist heroes abroad. I believe that mainstream Indian politics has stagnated after independence for all the reasons that haven't changed since Rajni Kothari's 'Poltics in India' (1970) appeared. The 'Congress System' has become even more decadent with the passage of time, the real steep fall coming rather rapidly after the pogrom against Sikhs in 1984. About the only slim and slender gain that might accrue in the public sphere from Modi's 2014 victory is the possibility of a proper indigenisation of the Indian political imagination - provided someone finds the courage and public intelligence to stand for Swaraaj. 

I told Arvind Kejriwal a year ago, when he was CM-1, that if he did intend to fight Lok Sabha, he should present the following alternatives to the people, keeping in view AAP's ideology of Swaraaj: "Vote for the assassins of Gandhi, the traitors of the Gandhi, or the followers of Gandhi". I was shocked when he said he could not do that! Even in this Delhi campaign he has not dared to do it. And without this extra moral courage, I do not believe the terms of politics will change from within the electoral scheme of things. More likely they will head Right, possibly even with Kejri at the helm! Let us not underestimate the power of the sheer momentum of two decades of consolidation of corporate feudalism in this country!

Likewise, in all our policy recommendations to AAP last year, we said that all economic policy henceforth should be made in an integrated manner with environmental policy, within a long-term horizon of 'Harit Swaraaj' (I am at work on a paper on it for the WSF and for a volume that Ashish is editing). I even suggested a 'Harit Swaraaj Sangh' (HSS), with its slogan of "Dharti Maata ki Jai!" to challenge the RSS slogan of "Bharat Maata". I believe that such an initiative will have wide resonance in many parts of the country - like J&K, HP, Uttarakhand, Jharkhand, Chhatisgarh, Odisha, Goa, Madhya Pradesh, Rajasthan, and possibly others. Land, water and forest struggles are taking place everywhere I have visited during the last 8 years. The time for electoral ecological politics has been here for sometime (at least since Medha first appeared on the horizon), but no one has dared to take the plunge. As Gandhiji said of Christianity, to succeed, it will have to be tried out. My feeling is that it has to be happen in one or two places, for a domino effect to be unleashed. This is a largely safety-first conservative country, where to try something new, most people want guaranteed success first!

The other point about a green agenda emerging from only a science/theory/education/literacy-based culture could also be doubted. If there can be a land/water/forest-based movement in so many parts of the country, then why not also a political party? I think the key link issue here is livelihood. More and more people and places are making the link between loss of habitat and loss of livelihood - with no equivalent compensation in terms of remunerative and dignified employment. (I am going tomorrow for a couple of talks to Allahabad, to speak at the inauguration of a 'Beej Yatra' and at a PUCL seminar on 'Tikaau Vikaas' - where these issues will be in the foreground.) 

Also pertinent is the question of money-based economies and the inflation that comes with them. This, I believe, will take more time. Money is a more abstract and complex matter to understand and even if every Macroeconomics text has to admit that inflation is a form of (usually upward) redistribution of (real) wealth and income, it is hardly understood as such by masses (or even political parties or folks in the media) in this country - though they so evidently feel the pinch of higher prices, esp in the cities. 

As far as education goes, there are regions of this country I have visited - in Odisha, Jharkhand, Chhatisgarh especially - where the level of 'habitat literacy' is incomparably higher than it is in educated, metropolitan India, or even in Germany. The cognitive awareness of Adivasi communities in so many places is still profound, where it has had some breathing space from the juggernaut still. (Think, for instance, of the Jarawas who saved themselves from the Tsunami by following the animals to the highlands, while Swedish tourists perished on the beaches of the Andamans. Or think of the adivasi elderly women to whom the drug and pharma companies go looking for herbs to patent. Why don't they go to MS Swaminadhan or Amartya Sen?) I find agrarian communities - especially the generation born before 1975 or so - also ecologically far more literate than downtown India. 

I believe strongly that Gandhi and Rabindranath have to brought to the centre of political-cultural-economic discourse in this country. If educated politicos in this country begin to heed their own ecological and cultural contexts rather than relying on a dated vision from the West, a lot would change. But McCaulay has had more of an impact on them than on the Babus, one would imagine!

Related to all this is also the fact that Indians - far more so than most cultures, and in a mode of colonial imitation, more thoroughly than Westerners - have reduced everything to politics. We are an over-politicised people. It has made us prisoners of the illusions spawned by that greatest of monsters of modernity - the modern State. This is the sort of thing that had been feared by men as otherwise divergent in their views as Gandhi, Rabindranath and Vivekananda. It is time we redressed this profound imbalance in our culture, return to realms of the spirit both individually and together, and forge new visions from compassion and community, freedom and creativity. Justice will follow.

Wednesday, 4 February 2015

Columns on globalisation and development

During 2004-11, I used to write an occasional column on globalisation and development for the Pune website, infochangeindia.org. Some 35-odd articles I wrote during this period are available from this website:

http://infochangeindia.org/globalisation/rethinking-development/



Friday, 23 January 2015

The Impasse of Development: Some Questions and Answers

I visited the Indian Institute of Management, Ahmedabad on January 19-21, 2015. I gave two interrelated lectures on The Impasse of Globalized Development in India and The Way Out: Ecological Democracy. I copy below my responses to a set of questions sent to me by a student who attended the talks. The questions pertain to the ecology and political economy of development as it unfolds aggressively in India.

Dear Saritha,

Thanks for your questions and apologies for this delayed response. I got back to Delhi just yesterday.

My responses are in brown font below. Hope they answer your queries.

I am marking the mail to Prof. Ankur Sarin and his colleagues. Other students may have similar questions, in which case this mail could be forwarded to them.

Good wishes,
aseem



On 20 January 2015 at 00:01, Saritha Sudharmma Vishwanathan <sarithasv@iimahd.ernet.in> wrote:
Dear Professor,
I was the student that asked about agriculture can gain respect when it has become polluted due to unsustainable use (example Punjab).
I had the following questions from today's lecture:
1. Initially you narrate the discourse of development, how the word was coined; however is it not describing a dominant discourse? Do we not have other forms of development? like ecocentric form which you talked in the later half of the session. What are the other discourses around development during earlier or the same time period?


​Of course there are many other discourses of 'development'. And lots of interesting books on the topic. We discuss and critique the dominant discourse in our book simply because when all is said and done, and whenever a choice is to be made, it prevails over all the alternatives. I have answered your question at length in this article:


I will also ask you to have a good look at Gilbert Rist's excellent book 'A History of the Idea of Development', as well as the work of Korean economist Ha-Joon Chang. 


2. Occupational freedom: Kerala government is presently incentivizing youth to take up agriculture. In contrast, when I visited a village SIR near the outskirts of Ahmedabad last year, youth prefer leaving the village for better living and job prospects in town. We have two extremes in addition to village to village migration you mentioned in the class. What is your perspective of youth in India today from your travels?


​The motivations of youth vary a lot and my experience is not too dissimilar to yours. But one has to recognise the degree to which such motivations are influenced by state policies, state propaganda, the propaganda of the corporate media (working also thru peer pressure) etc. The reason why many state governments are having to incentivize agriculture is because the economics of small farming has been deliberately and systematically run down for three decades (see Chapter 6 of 'Churning the Earth' for a detailed analysis) to serve the interests of global agribusiness, apart from the routine neglect of things like irrigation. So, very bad policies have provided a real basis for the view which has now taken hold, and not just among rural youth, that "there is no money in farming." If so, how does the money return the moment large agribusinesses gain entry into agriculture? Global economics has quietly conspired with Indian caste/status prejudices to make farming unattractive. As I said, there is little hope unless this trend is reversed. And it is possible to do so with only a slightly more enlightened leadership than the one we have today.. 


3. Oil Imports will increase in the coming years. There is a shift towards solar and other renewable sources of energy as compared to earlier projections. Technology will play an essential role in terms of efficiency and sustainability in this aspect. Behavior also plays an important role. When you talk about ecological democracy ..you are talking about a paradigm shift in how we approach problems?


​Of course... Technology will continue to play a key role. The question is what kind ​of technology it will be and what will guide key technological choices. Will the short-term commercial calculus of energy corporations (working thru state policies) continue to drive such decisions? Or will long-term criteria of ecological sustainability enable us to make the choices, and if so, what publicly accountable institutional mechanisms will make this possible? If the past continues to repeat itself, I am afraid we are facing runaway climate change and all the downsides of peak oil etc. If business-as-usual is not allowed and the policy imagination is widened and deepened to allow other possibilities - which will necessarily mean that energy majors will take hits on their bottom lines - then there is a future. I suggested that ecological democracy is a political imperative to allow such rational public choices.


4. You also mentioned about decisions to be taken democratically. We have a constitution that talks about individual right when India can be argued to be living as a collective society. With collective rights - what happens to women, children? Is the collective full of vested interests or you are talking about a democratic collective? can this be possible? Will there be a devils' advocate and also voice for the future generation (future say 7th generation)?


​Your question is a very good one. But also difficult to address in the abstract, independent of a concrete social context of an actual community.​ It is true that in India the Constitution guarantees (mostly) individual rights. In this sense, the polity is oriented towards the individual citizen. But the dominant mode of social identity is still the community (the 'biradiri' in North India), the source of no end of conflict between the legal and the actual! (This is very, very different from the West, where a British PM could win three successive elections, while claiming that 'there is no such thing as society', a statement which would disqualify even a panchayat election candidate in India!) Despite all, I look upon community in India as an asset, from an ecological perspective, though I am fully aware that 'the community' can neither be fetishised nor glorified. Much actual work needs to be done in practical contexts to make community life somewhat less inequitable. The democratisation of the collective, as you put it, is surely in order. But before you democratise a collective you need an actual community! The State, for instance, cannot democratise a collective from the top, and out of thin air, as is the wish of many liberals. As my Facebook metaphor tries to say, the quiet workings of a corporate-dominated market has been rapidly eroding community life across the world, including India, especially in recent decades, because of the speed of digital technology. It has become hard to visualise how communities can be resurrected under such conditions. And yet, as our book outlines in Part II, there are some very instructive experiments unfolding around the country (and the world). It remains to be understood how in a culture like ours, communities continue to survive - if not thrive - despite such enormity of pressure on them from the State and the market.

Also, by no stretch do I mean to imply that collective rights must come at the expense of the individual. The two must go together, and for me, they do. The original meaning of the word 'individual' (from the European 12th century) is "that which cannot be divided." The individual, Aristotle writes in 'Ethics', can only flourish and come into his/her own if s/he has a community to live in/with. Modernity has failed to grasp this important point.

And yes, your point about 'the seventh generation' is an all too pertinent one. Institutional mechanisms can be devised, within the framework of an ecological democracy to adhere to Gandhi's principle of 'the last man'. One way of speaking about ecological democracy in an authentic, Indian way is as 'Harit Swaraaj'. I claim that it is not only necessary for our civilisational survival, it is infinitely more possible to achieve it than the market utopia of the neo-liberals, where everyone has a car and a condo on the beach. That is literally impossible!


5. Environment Regulation vs Attitudinal/Behavior change. Are you hopeful of attitudinal change towards energy conscious behavior, pro-enviromental behavior will happen in future?


​Attitudes in our time are formed by 'the Idiot Box'...consumers do not exist in a cultural vacuum. It is no longer parents or teachers who bring up children and young people. Corporations do. Their marketing divisions are spending billions to shape the minds and hearts and dreams (if not also the DNA!) of the young...so yes, a LOT of fundamental attitudinal changes are in order! But corporations will be the last to want to change all this...it will take radical public education.

As someone suggested in our discussion the other evening, it will take a series of mighty shocks to some of the world's metropolitan centres ​for a sustained attitudinal change which will take account of 'inconvenient truths'. 

But to know where to turn and what to do in such moments of grave crises as are staring at us from the future, we have to prepare the thinking for the road(s) ahead from now. So, hereon,  it is always going to be timely to speak about ecological democracy. A clear vision is needed.


6. The latest draft policy on innovation does touch upon promoting Indian craft. I need to check that but I am sure it also talks about smaller finances for promoting localized innovations.
Prof Anil Gupta in IIMA works on grassroot innovations and could provide more insight in this subject.


​Yes, indeed. I had a good look at his impressive 'Shodhyatra' exhibition on your campus day before yesterday...this is definitely the way forward. Have a look at the discussion on Malkha/DCYT and Kutambakkam in Part II of Churning the Earth.​


7. When I heard about Ecological democracy..it made me remember about the book Earth Democracy by Dr. Vandana Shiva.  How is Ecological Democracy different Earth Democracy and also from the concept of 'eco-centric development'?


​It is similar to Shiva's notion, insofar as I am familiar with it. But I suspect that there are some differences to do with what the concept of 'Harit Swaraaj' means. To me, democracy leaves the individual ​unchanged, confusing freedom with political liberty. This is not so with 'Swaraaj', whereby the individual is radically transformed through social action and spiritual self-realisation. The latter is key to Swaraaj, it is not so to democracy. 

CHURNING THE EARTH: THE MAKING OF GLOBAL INDIA

CHURNING THE EARTH was published (in Hardback) by Penguin in May, 2012. The paperback edition appeared in January 2014. The Hindi version (which is the translation of an abridged version) will be published by Rajkamal Prakashan later this year (in 2015).

The book's website has links to all the reviews in over two dozen journals, magazines and newspapers. It also has links to the book's Amazon and Facebook pages:

http://www.amazon.com/Churning-Earth-Making-Global-India/dp/0670086258/

https://www.facebook.com/churningtheearth