By Rana Ayyub
The world’s largest democracy with a population of 1.3 billion is heading to the polls on April 11 in a marathon election that will continue for six weeks. Indian Prime Minister Narendra Modi, who was voted into power five years ago with a comfortable majority, is seeking another term for his Hindu nationalist party Bharatiya Janata Party (BJP).
While in 2014, Modi campaigned under the slogan “sabka saath, sabka vikas” (collective efforts, inclusive growth), this year the prime minister has made nationalism the pillar of his electoral strategy. The military escalation with Pakistan in February gave his campaign a significant boost and helped him launch what very much looks like a hyper-nationalist blitzkrieg.
Almost every electoral rally Modi leads, features pledges to defeat Pakistan, photographs of slain soldiers, and a barrage of militaristic rhetoric. Just days before polls were to open, the prime minister addressed first-time voters, saying: “Will you dedicate your vote to the brave men who conducted Balakot air strikes, to the CRPF men who lost their lives in the Pulwama attack?”
India’s air strikes on the Balakot region in Pakistan in the aftermath a deadly attack on a military convoy in Pulwama district of Indian-administered Kashmir managed to reverse the downward trend in Modi’s popularity ratings. In January this year, his approval rating was hovering around 32 percent. This came after his party lost by-elections in three key states Rajasthan, Madhya Pradesh and Chhattisgarh held late last year.
After the Pulwama attack, however, Modi’s rating shot up to 62 percent, as he rode on the “revenge” wave that swept through the country.
As India descended into anti-Pakistan sentiment, the many failures of the BJP government were conveniently swept under the carpet. The promises for economic development and vigorous job creation never materialised in the past five years. Modi’s economic record appears mixed at best.
While he managed to push through some business-friendly reforms that facilitate business activities such as cross-border trade and construction permits, and has overseen GDP growth reaching seven percent, he has failed to enforce economic changes to improve the lot of the majority of Indians and lift their standard of living.
Last year, farmers marched barefoot in the national capital to remind the country of the rural and agrarian distress. In January this year, millions of workers went on strike against the Modi governments anti-labour policies. Among their complaints were a lack of jobs and the merger of state-run firms that were struggling to sustain themselves.
The job situation in India has gone from bad to worse. A report by the National Sample Survey Office leaked in February revealed that unemployment in India is at 6.1 percent – the highest it has been in 45 years.
The ill-conceived and executed demonetisation programme, which was hailed as one of the most heroic and bold decisions by the Modi government, failed miserably, to the extent it does not find a mention as an achievement in the party’s election manifesto.
But while Modi failed to fulfil his 2014 campaign promise to bring the “good days ahead” and an era of nation-wide prosperity, he still left his mark on India.
Much has changed in the country in the last five years.
Some of the most powerful institutions of the country have been undermined. Aspersions have been cast on the Supreme Court of India, the constitutional temple of the country. In an unprecedented move a year ago, four Supreme Court judges decided to convene a press conference and speak up about being forced to work in a problematic atmosphere that could disrupt the fairness of judicial processes.
The Central Bureau of Investigation, India’s premier law enforcement agency, where our hope for justice rests, has been mired in controversy after its director Alok Verma was removed – a move many have seen as politically motivated.
Independent institutions like the Reserve Bank of India have witnessed a churning and controversial exits. Government officials and non-compliant administrators have complained to me in off-the-record conversations of surveillance by the state. Public servants, ministers, politicians, and the general population now prefer talking on WhatsApp, fearing phone tapping.
India’s civil liberties have also taken a hit. Minorities have increasingly become the target of mob violence. Hate speech has been normalised, while human rights activism has been increasingly suffocated and at times even criminalised.
Critical voices have been languishing behind bars. Civil rights activist Sudha Bhardwaj, who has campaigned for minorities’ land rights of and who was recently honoured by Harvard Law School as one of 21 women inspiring change, has been incarcerated since October last year for crusading against unjust practices of the state.
Over the past five years, we have become a nation that increasingly chooses to stigmatise its own citizens on the basis of caste, religion, and economic status in clear violation of the basic tenants of the Indian constitution.
Modi’s disregard for civil liberties is only paralleled by his disdain for the free press. In his five-year term, he has not held a single press conference or answered direct questions from the media.
Pressure on mainstream media has increased and many prominent editors and journalists have had to leave the newsrooms of major outlets. Just a few days ago, journalist Kishorechandra Wangkhem was released after spending four months in jail for a YouTube video critical of Modi and the BJP. Wangkhem who was booked under the draconian National Security Act was released only after a judicial order from the High Court of the state of Manipur.
Real news in India has now been replaced by half-truths, while fake news has flooded India’s social media, making its way to government statements.
For every criticism of the excesses of this government, we are given a skewed version of our past. We are reminded of the Indian partition, of the self-serving nature of freedom fighters like Jawaharlal Nehru and Mahatma Gandhi; our history is being re-written, re-imagined to build the Hindu-nationalist narrative as the redeeming idea for the country.
India is at a critical juncture in its history. As Indian academic and author Pratap Bhanu Mehta recently pointed out: “There is something happening to our democracy which is mutilating the democratic soul. We are becoming a nation of resentful hearts, small minds and constricted souls.”
The 2019 election is not about Narendra Modi and the BJP, the Congress or any other opposition party – it is about the character of this nation and the preservation of its democratic and pluralistic foundations which have been a guiding light for leading humanists and leaders across the world.
Another term for Modi and the BJP would give them the mandate to proceed with their Hindutva experiment with impunity and expand it. This election will indeed be a battle for India’s soul.
Reliving Faith in modern times
By Amir Suhail Wani
A voice lost to wilderness or the madman’s rubric, any talk of religion, God, metaphysic, values and reality suffers any of two possible consequences. Giving him the advantage of anonymity, a top notch Jamat i Islami scholar pertinently described modern epistemology with all its offsprings as the means and instruments of ensuing and securing a revolt against the God and religion. Never before was civilization so shallow in matters of faith and never before a unanimous and collective onslaught was launched against the sacred, Transcendent and divine. A mere mentions of words like “Divine”, “sacred” or “Transcendent” makes people, experiencing the opiedation of modernism, to rise their eyebrows. Any talk of worlds beyond the sensual is termed as intellectual backlog. World has seen, now and then, people rising, out of their intellectual sincerity or otherwise rising against religion and God. But historically they could never enjoy the status of metanarrative, but were always, by virtue of historical entelechy confined to margins of civilization. In post renaissance era world has succeeded, by and large, in constructing a civilisation and culture with man rather than God as its ontic reference. This man cantered civilization has paved all the possible ways for criticism and demolition of religious meta narrative.
Let’s come to philosophy first. Modern philosophy, starting with Descartian scepticism and evolving through the stages of Positivism, Naturalism, Materialism Nihilism and Existentialism, modern philosophy seems to have ultimately ended up at postmodernism. The possibilities of future development can’t be ignored nor can it be claimed that postmodernism is an all pervasive philosophical trend claiming universal adherence. But the broader picture of things has unfolded thus. Postmodernism maintains incredulity towards metanarrative and has brought with it a host of questions. Traditionally and even up to recent past man seemed to be unanimous on ontic and epistemic stability of things. But with postmodernism not only have been the institutions of religious and traditional impotence held under scrutiny but the very fundamentals of human existence like language, society and all other institutions of human importance have been deprived of their ontic reference and have been made to float freely in abyss of uncertainty. The case with science has been no better. Being a victim of excessive and inordinate empiricism, the Modern day science has surrendered its inquisitive and rational spirit to sheer scienticism.
Ibn Arabi, a classical theorizer of Islamic mysticism noted that “God is a percept, not a concept”. In this single line, the master has resolved an age old question and the problems associated with it. The notion of “conceptual scheme” as it has been adopted unquestionably alike by scientists and philosophers has brought with it an equal number of goods and ills. Man has turned obsessive to reduce everything to his conceptual categories. The human attitude of dividing a problem into subunits, though it has paid heavily in scientific realm, but has simultaneously brought irreconcilable problems in other affairs of human existence. Modern medicine treats biology disentangled from psychology and this piecemeal approach has landed us in an era where we know more and more about less and less. In a sense we know everything about nothing and nothing about everything. Traditionally things were seen associated and entangled in the cosmic Web. Coming back to human methodology of understanding things by dividing them into subcategories and then understanding things in terms of local mental categories has distorted and ruined our understanding of God, sacred and divine. We need to understand that the laws formulated by human mind are refuted within the physical realm itself. Thus the laws obeyed by matter aren’t obeyed by light and the laws applicable to fermions are completely defied by bosons. So within our physical immediacy are instances to cleave apart our ultimate trust in the laws of physics. The unending quest for unified theory in physics might bring further insights in this direction. Thus we need to be careful and watchful to the fact that the laws of matter do not apply to the realm of spirit. Coming back to God who is neither material nor spiritual, neither defined by material boundaries nor circumscribed by contours of space we need to be all the more careful. While we try to understand God in terms of mental categories derived from our physical realm we need to be very cautious that all these categories do not hold true beyond this material universe. Our conceptual schemes, which in the final analysis rest on the categories of mundane material realm are too coarse and inappropriate to conceptualise and theorise the realm of divine, sacred and godhead. At a point where despite all boasting scientific discoveries man is yet incapable of understanding his basic biology and where despite of conquering the vastness of space man is yet to gain a glimpse of his psychological depths any sweeping statements and miscalculated statements oriented towards reduction of divine to categories of psyche seems but a naive affair. The enlightened theologians, mystics and philosophers of the past have explicitly denounced the access of finite human mind to infinite cosmic intelligence. What God has informed us here and there in sacred texts is to contemplate the nature and our own selves. This unbiased contemplation is sure to bring forth some indirect aspects of divine. Though we shall be fully conscious of the fact that within the physical universe and human civilization there are instances which are heartrending, discouraging and at times they run quite contrary to the notion of divine. But the mystics and enlightened men throughout the history have been able to dissect the veil of appearance and have succeeded in looking at the essence of existence. On having this enlightened vision they bowed their heads and understood the essence of these apparent vagaries of nature. Ibrahim, the father of modern monotheism, Buddha a silent contemplator, Nanak, a socially conscious religious purgatory amply demonstrate this state of enlightenment. Modern scientific mind is highly welcome in questioning the authenticity of religion, aspects of divine and the apparent chaos that is witnessed everywhere in physical and social landscape. There can be no proper understanding in absence of questioning. Likewise doubt is an essential ingredient of faith. But while one raises questions in atheist or any such frame one must have patience, tolerance and wide sightedness to understand theistic point of view. To dub religion irrational for its simple disagreement with science seems a rather constricted opinion. Religion has been a great architect in shaping the course of human civilization and to unfasten our knots with this perennial source of wisdom, learning, inspiration and exaltation will amount to gross intellectual injustice. The need of hour is not to posit theists and atheists as antithetical but to encourage each to understand the point of other. Maybe in this collective endeavour humanity discovers a paradigm that has still not been thought of.
(The author is a freelance columnist with bachelors in Electrical Engineering and a student of comparative studies with special interests in Iqbaliyat & mystic thought. He contributes a weekly column for this newspaper that appears every Monday. He can be reached at: [email protected])
Pleasures of poetry
By Shabbir Aariz
Poetry is a refined manifestation of using language artfully, effectively and persuasively. Priest, poet and blacksmith were the three those stood before the King in ancient times. Priest and blacksmith are easily identifiable but how do we describe poet? The Greek and Latin roots of the word “poet” means “creator” describing one who demonstrates great imaginative power, insight or beauty of expression. Therefore, the poet must be more than a writer of pretty words. A poet while writing poetry, the poet means to reach his audience in the deepest part of their being and wants to make them absolutely sure that he knows what he is talking about, because they are able to understand what the poet is saying so clearly. It is unlikely that a poet seeks fame. Ideally he is just seeking one person who understands; who embraces him and acknowledges a secret that they share; a mutual agreement that they are both same. It ought to have a universal appeal. It should not be confined to a particular time or age. It matters little whether a poet had a large audience in his own time. What matters is that there should always be at least a small audience for him in every generation. One has to take the poetry into one’s heart to fan the fire there and then also light one’s own fires. One amuses oneself with the world over which one finds to have been given dominion and trust that poetry will in the same measure help one to understand and explain it. Enshrined in poetry are the pleasures of entertainment as well as the pleasures of value. Entertaining pleasure suggests mirth and relaxation while as pleasures of value indicates information and learning. Amazingly some believe that poetry with a particular social, moral, religious or political message restricts reader’s imagination but T S Eliot holds that poetry always adds more to reader’s knowledge of the subject and sharpens his/her thinking power for that particular area. According to him, the poet utilizes his own language for expressing his people’s feelings and emotions. The twofold duty is thus performed; directly promoting, preserving and improving the language with an indirect duty to his people. There should be no denying of the fact that a poet is a person of extraordinary intellect and observation with a command over human nature that allows him to versify his people’s emotions in poetry. How interesting is the fact that such expression of feelings also enriches the language and keeps it alive for ever. We are well aware that in this part of the world, Urdu language even after stepmother’s treatment, has flourished more because of its excellent treasure of poetry and its worst enemies use it to properly express themselves. One finds it appropriate to mention Khushwant Singh’s observation while he says that if you are in love, you need to understand Urdu poetry and if you want to understand Urdu poetry, you need to fall in love. No doubt the role of poetry is less certain due to distractions. Electronic boom like TV, internet and computer made it less tempting and lesser reading population. Needless to say that earlier reading was a primary activity of the population and poets represented the spiritual guide of the population, who helped reader identify their most internal emotions, intuitions and imaginations. Yet the role remains the same as a century ago. Poet captures the essence of the world and the society in a unique manner and reflects it to be understood by people. He also captures the essence of internal emotions including joy, sadness, fear, hope as well as any other feeling comprehensive real of emotions. Poetry is an art to engage, to influence and to inspire. Poetry, every time has passed the ordeal of understanding the realities of human life to its readers with an infallible test of blameless style. Poetry appears to have remained an effective medium of articulating the concrete realities with an ability to speak forth ideas ever since the creation of the universe and the man along with it. And various poets have attempted to define poetry. Someone has observed, “poetry is when an emotion has found its thought and the thought has found words”. Sigmund Freud says, “poets are masters of us ordinary men, in knowledge of the mind, because they drink at streams which we have not yet made accessible to science”. He further observes, “Everywhere I go I find that a poet has been there before me”. P B Shelly observes, “poetry lifts the veil from the hidden beauty of the world”. While John Keats says “…… a thing which enters into one’s soul…”. Samuel Taylor Coleridge centuries before has held, “…. For poetry is the blossom and fragrancy of all human knowledge, human thoughts, human passions, emotions, language.” All said, the poetry in its ultimate analyses is to call the soldier to war and a lover into the bosom.
(A leading lawyer and eminent poet, author contributes a weekly column. He can be reached at: [email protected])
Fighting the menace of corruption
By Fida Firdous
Recently J&K Governor publically said that behind the fake appointments in JK Bank there seems some back of political people and involvement of corrupted big fish will not be spared. He without wasting further time he sacked Chairman J&K Bank. Half of a month had gone, where is report? Who is investigating the case? What has been done to fake appointment? If this was not just a news stunt or a political posture, then, why action under rules is not initiated against corrupt people? These are some legitimate questions from the desired youth of J&K to be answered?
Governor in his speech said that Kashmir is the victim of politicians and corruption. The statement was widely appreciated and welcomed by all. Without naming any particular political party he denounces any relaxation on corruption belonging to any political party or person.
Pretend to mention here, why the system is corrupted? Who makes us corrupted? And what are the consequences of corruption? I’m not writing an essay but revealing what I have witnessed. Let’s talk about home? J&K is among the most corrupted states in India a study of Centre for Media Studies (CMS) in its annual corruption study – CMS 2017- has placed Jammu and Kashmir among top corrupted states.
Answers of these questions are simple, “helplessness” of giver before the corrupted system. There is evidence that corruption at the top of a bureaucratic system increases corruption at lower levels. Manipulating the social and political environment.
Paradoxically, increased corruption in JK has increased the level of frustration in the young competent youth. This is not evident in jobs only, but other sections as well. There is a well phenomenon that giving and getting bribe both is corruption. But this phenomenon is administrative in practical. Until transparent system will not be enforced by the government organs to eliminate corruption. The giver and taker will no longer be active in malpractice. So, primary duty of eliminating corruption depends on government organs.
Unemployment is the outcome of corruption. The consequence is deviation of youth and addiction of drugs and involvement in unlawful activities. Youth which is called backbone of a developing country like India and in the conflicted state like JK has its worst results seen so far.
Today if you are worth competent, merit holder and lacking approach you are at ground zero. For giving bribe you need a political or bureaucratic approach, Agents of corruption. Those who don’t fall under such category will fall prey and sick. What approach means? It doesn’t mean a transparent approach for promising justice, no, not at all. Here it means something else. My simple words may heart some of the persons who are involved in the recent backdoor appointment through political approach and get jobs in JK Bank being incompetent and undesirable that marred the merit of desirable ones. That is why I failed to qualify interviews many times due to the notorious and corrupted system.
Giving job to undesirable person for being a voter or supporter for political gain and use them for propaganda is a bumpy idea. This can’t be the subtlety of politics. Does it mean after pursuing PhD I should follow illiterate politicians for adjustment? Bear me it happens in my home, where an educated person becomes the political bedfellows for getting a job. They are habitually now? They are in a mess of materialistic world where aspirations of the desired candidates are not delivered properly. At this point of time they become the victim in hands of influential ones or bribers. In a way society is dying. Young youth getting frustrated. Those who facade corruptions are agents of evil.
Don’t take it simple. It is a curse. A curse like cancer. Frustration is due for a postgraduate unemployment youth looking a 10th class person’s in job without any merit. It notionally has bad impact on our society. Further, the more corruption, the slower the economic growth. One of the worse consequences of the corruption is to produce incompetent society. Developed countries are mainly depends upon the competent people, and developing country like India or Kashmir, incorporated incompetent people either by bribe or influence, this incompetency can never contribute to our society. Hence we are thousand years back then the developing countries.
No doubt, corruption is inevitable fact of human civilization. It is the malaise attached to the largest democracy of the world that is India. From getting a job to IAY facility or to any legal case nothing goes without giving a bribe. But it is actually we people who are promoting it; we gave bribe to skip the queues to get driving license without giving any test. There are thousands of cases (files) pending rounding from table to table in our highest office civil secretariat from years reasons best known to everyone. The disposal of our work culture is corrupted.
Corruption in J&K has becomes a national security threat. We can’t stop it, but there are ways to reduce it. It starts with the government but it includes everyone from lowliest to the highest. In short corruption has to eliminate somewhere and it stops at the ballot box and it stops in the home. Politicians are well aware about this fact, but they are not ready to take any lesson from the pages of history. PV Narasimha Roa is the worst example that history has ever met.
J&K Anti-corruption Bureau, J&K State Vigilance Commission and other agencies must eliminate corruption at a point that it doesn’t affect the whole society in a bad way. An honest man must believe in honesty, everyone is not corrupt. Coordination of young educated youth towards corruption should be voluntary and open. (The writer cam be reached at: [email protected])