Monthly Archives: June 2015

‘Hindu Right’s appropriation of svaraj is hypocrisy’ says Prof Akeel Bilgrami

Noted public intellectual Akeel Bilgrami on what ‘svaraj in ideas’ could mean in the current Indian political context

In a seminal lecture, philosopher K.C. Bhattacharyya discussed the question of intellectual self-determination or what he called ‘svaraj in ideas.’ Last month, the Manipal Centre for Philosophy and Humanities organised a conference to re-examine this text in order to understand what intellectual subjugation could mean for India today. Noted public intellectual Professor Akeel Bilgrami gave the keynote lecture titled ‘Mentalities of the Non-West as a Source of Swaraj: Lessons from Gandhi’ reinterpreting Mahatma Gandhi’s notion of swaraj as being not only independent of the West but also a critique of it. In an interview to Rajgopal Saikumar during the conference, Prof. Bilgrami, the Sidney Morgenbesser Chair in Philosophy; Professor, Committee on Global Thought; Director, South Asian Institute at Columbia University and author of Secularism, Identity and Enchantment (2014) explained what autonomy and intellectual self-determination could mean to India in the current political context. Edited excerpts: 

What does ‘svaraj in ideas’ imply in the current Indian political context?

It could mean something very important, if thoughtfully elaborated. There is a widespread tendency to say that what has happened in Europe or the West must inevitably happen in the rest of the world. For instance, in response to the protest over the dispossession of peasants for corporate projects in the Indian countryside, our economists were known to say, “England had to go through its pain to create its Londons and Manchesters; India will have to do so, too.” This suggests that there are some sort of economic laws that govern history. But this is a superstition. By that I mean we take it on trust, even though nobody knows when it was proved and no one has shown how it helps us to live better. Marx is often mistakenly said to believe this. But he did not. If you turn to the work he did in the last decade of his life, you will find that he strenuously argued that Russia did not, by any means, have to go through a western-European-style capitalist incubation as some sort of inevitable rite of passage.

When people try to justify the claim that what happened in the West must happen elsewhere, they do so on the grounds that what happened in the West was rational. In other words, not only that it will happen [elsewhere] but that it ought to happen. So, ‘svaraj in ideas’ for us could consist of showing in detail why many of the developments of the West were not always rational, but are rather the result of the greater might of some worldly forces over others. The deliverances of power are often presented (by the powerful) as moral and rational achievements; that sleight of hand is what needs to be exposed. Thus a svarajist-style critical discussion of the claims to rationality of western notions of economic development is an entirely healthy thing. This is happening to some extent in some other countries, but not in India except in small circles that have been marginalised.

Are recent events such as rewriting of history books or valorising ancient Indian technology an exercise in ‘svaraj in ideas’? 

The issues here are so elementary that in a sane society they should not even be discussed. Much history is a matter of interpretation; there are clear criteria for what counts as evidence for certain conclusions. The rewrites and valorisation are myth-making, not subtle controversies over how to interpret historical fact. There is nothing subtle at stake in what is being done by the present government and its mandarins in the academy. They are myth-makers passing off as historians. But I am not saying that myths are not an essential part of culture, even modern culture. It is their conflation with historical issues, issues that should be assessed on grounds of evidence that I am saying is an elementary fallacy — so elementary that it should go without saying that it is laughably fallacious. And this is not just a new phase of distortion of ideas and historical method. It was very much at stake in the discussions around Ayodhya.

“The present government, far from being svarajist, is slavishly following countries such as the United States”

Incidentally, one of the current myths can be detected in the notion of ‘ghar vapsi.’ Even those who have criticised the menacing and manipulative aspects of these conversions have not made the deeper point that even if there is no coercion in the conversions, the idea of a ‘ghar’ here is wholly mythical. The Hindu nationalist idea of Hinduism has never been of a ghar for everyone. It has been a ghar only for the brahmanical strata. Of course, India was home to diverse peoples, but that is not the India that has appeal for Hindu nationalists. Their Hinduism has never been conceived as a ghar, so there cannot be a ghar for anyone to return to.

What is the relation between dissent and svaraj? Do you think there is a need to hold on to the idea of svaraj, yet not succumb to right-wing appropriation of the concept?

I spoke just now of how ‘svaraj in ideas’ might be dissent from notions of development imposed on countries of the South. But there is also another interesting point. In the pursuit of ‘svaraj in ideas’, we should be forming intellectual alliances with dissenting voices in the West — voices there which speak out against their states’ imperialist foreign policies, the surrender of their states to corporate interests, the impoverishment of their electoral options due to the infusion of corporate wealth in parliamentary politics, the cheerleading of their media for corporate interests…

As for the Hindu Right’s appropriation of svaraj — it is sheer hypocrisy. On all these matters of fundamental importance (such as implementing the ideas of ‘development’ formulated by falsified economic theories perpetrated in the West), the present government and indeed the present intellectual ethos among the middle classes, far from being svarajist, is slavishly following countries such as the U.S.

What is wrong with our current pedagogical practices in Indian universities, for philosophers and humanities students don’t seem to be playing this role?

I think the academy in the first few decades after Indian independence was much more vibrant than it has been in recent years because there was a great sense then of building our own form of modern discourse; our own critical fora for discussion of our politics, political economy; our own effort to probe what was worthy and what was not in our historical past. By contrast, the fallout of financial globalisation in the last two or three decades on our intellectual discourse has been rather harmful. There is much less independence of thought now, much more keenness to adopt the intellectual trends and protocols of American universities due to a misguided belief that that is the only way to improve intellectual standards of inquiry. There are other ways to improve our academies. Far from improvement, there has in fact been a lapse in subjects like Economics, History etc., which were much more interestingly and soundly, indeed excitingly, pursued, with intense debates of substance and method, prior to the effects of globalisation on our education. What globalisation has done is to increase the aspiration among the young (and the faculty) to join an international elite. This form of cognitive mimicry makes careerists out of students and faculty, which in turn pacifies them, discouraging them from playing the role you are asking about.

Courtesy: The HIndu

“Modi should learn from the Chinese their deliberate rejection of self-promotion”, says Pankaj Mishra

Pankaj Mishra spoke to Basharat Peer about his exploration of China, the Indian encounter with China and East Asia, along with other issues.

One of the few Indian writers to have travelled extensively through China and the East Asian countries in its sphere of influence, Pankaj Mishra’s From the Ruins of the Empire was a path-breaking work of intellectual history that recounted and explained the ideas and lives of Asian intellectuals such as Rabindranath Tagore and Chinese thinkers Liang Qichao and Sun Yat-sen, who were critical to forming nationalist ideas that challenged colonialism. He followed it up with The Great Clamour, a book of ideas and reportage. Mr. Mishra travelled on China’s high-speed train to Tibet, interviewed Chinese intellectuals and poets, reported on the booming cities of Shanghai and Hong Kong, and ventured forth to investigate politics and ideas in Taiwan, Indonesia, Malaysia, and Japan. He spoke to Basharat Peer about his exploration of China, the Indian encounter with China and East Asia, ideas of democracy, capitalism, and authoritarianism, and of Prime Minister Narendra Modi’s travels in the region.

How different was the reality of China from the ideas of China you had received in India?

The Sino-Indian war in 1962 war has fundamentally shaped and distorted Indian attitudes towards China. It also obscured a great deal of what has happened in China since 1962. We have this slightly hostile view of China as an adversary, this enemy that stabbed us in the back, and precipitated Nehru’s death. It is time to move on from that particular narrative. China is now a hugely important trading partner and there is now serious talk about resolving the outstanding border issues. One of the casualties of that era after the 1962 war is that we possess very little knowledge and information and analysis of our own about China. We have been largely dependent on foreign, largely American, sources. There is an extremely weak tradition of Indian writing on China.

There used to be a few figures like G.P. Deshpande, many of them from the Left tradition, who wrote extremely grippingly about China. And we still have some great Indian intellectual historians of China in Prasenjit Duara and Viren Murthy. But in the last 10-15 years, with the changes unleashed by Deng Xiaoping, China has changed so fast, so enormously that we haven’t really kept track of what has been happening there. Pallavi Aiyar was keeping tabs for a while and now she’s left China. We have some International Rrelations experts and security-oriented think-tankers, but that kind of writing doesn’t take us very far, or we have ideologues like Arun Shourie who excel in unsustainable generalisations about entire collectivities. Compare this to the rigorous and sustained intellectual work on Chinese society and politics done by Australian and Japanese writers and academics, or even the tiny Taiwanese intelligentsia, and you’ll see what I mean.

How far ahead from India is China? If we compare the two countries using the terms like “progress.”

I don’t like measuring progress in quite that way. If one were to embrace those indicators, then you would have to conclude that in terms of human development rates and sheer amount of infrastructure, China is certainly 30 years ahead of India. It is not to completely fall for this idea of China being this great modernising nation. We have to take into account the immense amount of suffering the Chinese people have undergone in this process. One can’t separate the two.

We get to hear a lot about the Chinese cities. What is the Chinese village like? How do we compare rural China to rural India?

Life in a Chinese village is much more organised because the Chinese Communist Party has a presence even in the remotest Chinese village, a presence of the kind that no governmental or non-governmental organisation has in Indian villages. That creates a sense of unity and uniformity that is missing in India. Indian villages are much more heterogeneous.

I think the presence of caste in India, how the villages are geographically structured on caste lines is very different from China. The presence of an egalitarian culture is striking in a Chinese village. The old hierarchy of caste, the cruelty and brutalities that you see in Uttar Pradesh or Bihar, you don’t see in Chinese villages. The hierarchies in China are more about class, about a rich guy lording over the poor and the weak.

After China, you have spent time in several East Asian countries in its orbit. You have written about Indonesia, Malaysia, Mongolia and other places. These are places that we have mostly read about in the account of Western writers. How different is it from an Indian perspective?

As an Indian, you feel easily connected with certain histories in places like Indonesia, where one sees because of the presence of the Hindu-Buddhist past, Hindus still living there, or Muslims performing rituals that are instantly familiar. The other thing I found completely fascinating in places like Malaysia is the migration from India and China, how they absorbed the migrants from southern India or China. Those are things that you find very interesting. You have Sikhs and Tamils in Malaysia, you have the Chinese in Penang, they come together to create new syncretic cultures, something an American or a British writer might not look for.

The other interesting thing happening in these places is that the rise of China is transforming these places not only in economic terms — we have to look carefully what the overseas Chinese have been doing. They were the first investors in the Chinese economy. The Indonesian Chinese, the Taiwan Chinese, the Chinese in Singapore, were the first investors in smaller, second tier cities in China. American corporates and businesses didn’t want to go into the hinterland. The result is that the political profile of the overseas Chinese in Malaysia — a troubled racial society — and Indonesia has changed.

The Chinese immigrants in Malaysia certainly suffered a lot. They had economic rights but were forced to keep their heads down after riots. How has that changed?

A lot of Chinese nationalism was a construction of Chinese expats because the overseas Chinese felt humiliated by their experience of living among majority communities in California, Singapore, Manila and Penang. Now, there is a strong sense of the rise of Mother China, and jubilation at the prospect. And the position of the overseas Chinese has become both strong and precarious at the same time. The Indonesian Chinese were scape-goated in the last 15 years but there is now the recognition among majoritarian politicians that these people belong to a larger Chinese world and you have to be careful. It has changed the politics of places like Indonesia and Malaysia.

Is China the New America, the new hegemonic force in these East Asian nations?

One of the things you hear in these places, including Japan, is that India is absent. Indian soft power is absent in these places. We are traditionally not well equipped to project that kind of power and our economic heft is weaker than China. China will certainly be a bigger player. And overseas Chinese constitute a much bigger and more powerful diasporic community in these places. India could assume a more prominent role and it would be welcomed because it has a much better profile than China. China is embraced economically but it is also feared and suspected. This is why the United States has seen an opportunity and is desperately trying to push the Trans-Pacific Partnership (TPP), a trade agreement that contains all major economies of the region but pointedly excludes China. It is America’s great chance of containing China’s economic influence in the region, and limiting its overall strategic and military reach. Prime Minister Narendra Modi’s election showed the intense desire among the Indian middle classes for an East Asian style strongman. He has completed a year in power now.

You have researched China and the East Asian societies led by strongmen. How do you interpret this desire for strongmen?

What we are seeing is a convergence between the East Asian and the Indian narratives, and the breakdown of the cold war binary of democracy and authoritarianism. India used to be the democratic exception and most other countries were authoritarian or dictatorships. Mr. Modi with his corporate chums is the greatest Indian exponent of capitalism with East Asian characteristics. I think one has to think of Mr. Modi along with Suharto, Lee Kwan Yew, and the CCP provincial bosses who then make it big in Beijing. These are all control freaks supported by the corporate and technocratic classes who prefer top-down solutions and rapid decision-making, and have contempt for anything that doesn’t directly advance their interests. So the rise of the middle class in Asia has assisted the growth of authoritarian populism rather than democracy.

Fortunately, India is too diverse a place for any Modi to flourish. A truly authoritarian leader like Suharto won’t be able to flourish for long in India. Sixty five years of deeply flawed democratic processes have nevertheless created an India where someone like Mr. Modi can enjoy only limited successes.

And he still seems to be struggling after one year in power and too many trips abroad. In China, he looked as he has looked on his other foreign jaunts — a man still savouring his new power, enjoying its trappings, and getting too addicted to fawning NRIs. The Chinese cannot but be wary of Mr. Modi and his over-the-top bonding with Shinzo Abe, the most aggressively nationalist leader Japan has known in years. And India itself will not become a major player in China’s neighbourhood simply because Mr. Modi has visited it and played the Mongolian fiddle. China’s neighbours are economically dependent on it, and India can’t change that reality. Nor should India try while it is itself knocking on China’s doors for some cash. The one thing Mr. Modi and his fans really should learn from the Chinese is their deliberate rejection of self-promotion and posturing. The Chinese in their 30 years of uninterrupted self-strengthening refrained from making any great claims for their power and influence. On the contrary, Chinese leaders played down their strength and emphasised the problems before them. They certainly did not seek affirmation from overseas Chinese. In any case, we know that for India to become an attractive option for China’s neighbours we need Mr. Modi to set aside his fiddle, get away from insecure NRIs, do ghar vapsi and then stay at home for a while and attend to its myriad challenges.

Courtesy: The Hindu

“No entry for non-Hindus at Somnath temple sans permit”

The famous pilgrim place of Lord Shiva, the Somnath temple in Gujarat will now be off-limits for non-Hindus as authorities have decided against entry to people following other faiths without prior permission.

Authorities cited security concerns and protection of ‘sanctity’ of a religious place for the restriction, saying other religions do not allow non-followers to enter their sacred places.

“Shree Somnath Jyotirling is a pilgrimage for Hindus. Non-Hindus will have to obtain permission from general manager’s office (of the temple) to enter the sacred pilgrim-place,” said a notice put up by temple authorities at the main entrance gate. The notice was put up outside the main entrance-gate of the temple last Monday.

Daily thousands of devotees from across the country visit the temple, which is very heavily protected by police. The famous Shiva temple, located near the Veraval town of Gir-Somnath district, is governed by a trustee board headed by former Gujarat chief minister Keshubhai Patel, while Prime Minister Narendra Modi and senior Bharatiya Janata Party leader L K Advani are other trustees.

“The decision was taken by the Somnath Trust’s secretary (P K Lahiri) two to three days ago and we put a notice accordingly,” Vijaysinh Chavda, Deputy Manager of Somnath trust, told PTI.

When asked about reasons behind barring the entry of non-Hindus in the temple without taking permission, Chavda said the decision has been taken due to security reasons.

Trustee Secretary of Somanth Temple and former Indian Administrative Service officer P K Lahiri told PTI, “Notice was put up after some people represented that entry needs to be regulated. I have put up that notice.”

“Locals have noticed that non-Hindus are trying to enter and there were some issues from security-guards whether they should be allowed or not. We have decided to regulate it as per our old tradition,” he said.

 

http://www.rediff.com/news/report/vote-no-entry-for-non-hindus-at-somnath-temple-sans-permit-do-you-agree/20150603.htm?pos=3&src=NL20150604&trackid=CWURpdshGkEK5ORxzR8t3+G4D0DMvbNVYb7zpu9PiHs=&isnlp=0&isnlsp=0