Indian Polity and Gandhism in a Changing World
K.M.Sajad Ibrahim[*]
The Indian political system has been experiencing stresses and strains for the last few decades adversely affecting the life of majority people. In fact, the very fabrics of Indian concept of democracy and polity have lost its identity in the changed context, especially with the influence of globalization. Even the constitution of India failed to address many issues related to fundamental rights of equality and justice. In this context it is imperative to analyze the emerging trends in the Indian polity within the context of Gandhian perspective. Although the Indian Constitution paid a respect to Gandhian principles only in the part IV, the Directive Principles of State Policy, Gandhian ethos can be seen in many parts of Indian Constitution, including the fundamental rights. Unfortunately, most of the Gandhian concepts mentioned even in the part IV of the Indian Constitution still remain only as an ‘ideals’ and not as a reality. It might be the reason for the erosion of values in Indian polity in the twenty first century.
Gandhiji was probably the political innovator of the century and, as such, his contribution deserves remembrance and reflection. Gandhiji put his trust in his culture and its ideals, describing himself as a practical idealist. Practical idealism was a manageable paradox to Gandhiji, not an oxymoron. In fact, Gandhiji strongly recommended his people to reject western ways to achieve independence. He had no faith that the national independence could solve the problems of Indian society. Political independence was seen as merely one fundamentally important step towards more “true” social order. It is to be remembered that Gandhiji advocated increased justice for all Indians, rather than the greatest good for the greatest number, as an utilitarianism. He wanted a core good for every one.
Gandhiji had a different perception regarding the concept of power. Real progress would require forceful use of political power and this could only be achieved by mobilizing the inherent strengths and will of the masses. Gandhiji asserted that this mobilization required tapping into the cultural strengths of Indian society in such way that it touched the lines of all. For example, the first two things to address on his list of Indian societal ills were discrimination against the untouchable caste and the subjugation of women. Gandhiji had so many facets: traditionalist, the religious innovator, the leader of Indian national liberation, the social reformer, the visionary, the revolutionary, the international human being and then, towards the end of his life , the secularist. Many Indians have recognized and understood only a few of these aspects: the traditional religious Gandhiji and Gandhiji as the leader of the freedom movement.
Gandhiji predicted in the second quarter of the twentieth century that industrial capitalism governing the world would leave humanity in a soulless mess. By the end of the century his prediction had been realized. Globalisation is the restructuring of colonization with far more dire consequences. It is the conversion of the vast sector of the human race, living mostly in the so-called third world, into a global market for exploitation by the neo-capitalists in the main, the G-8 nations. Central to Gandhiji’s economics is self-sufficiency. He opposed industrialization because he foresaw the excess it would lead to, nibbling away at the soul of man eventually leaving him soulless, without conscience or fellow feeling. He drew a parallel between urbanization and where the city exploited the village and colonization, where the country lived on the resources of another. His remedy in both instances is self-sufficiency, not dependency on foreign trade, or foreign investments. He saw the real planning was the best utilization of the whole manpower of India and the distribution of raw products of India in her numerous villages instead of sending them outside and repurchasing finished articles at fabulous prices. Unfortunately, the planning process in India failed to achieve the Gandhian vision and hence the Indian policy makers implemented planning mainly to attune the developmental activities directed by the global capitalism.
The problem of industrialization was its centralization of machines in factories. He supported decentralization and small communities where personal and values kept alive by interpersonal contact and guidance. Gandhiji saw India destroyed through industrialization. His sarvodaya was thus a confederation of small interdependent communities, each self-sufficient in itself and thus not beholden to the other.
In the Parliamentary democracy, as in practice world over, the political parties represent the individual. Only at the times of elections the voter has a role to play. After that the voter goes into hibernation, until the next elections, and the parties that decide what is good for him, which in real terms means what is good for them. Elections are expensive and marked by lavish propaganda, affordable only a party in command of money and muscle power. Criminalization of politics is a cause for concern as political parties are increasingly depending on this element for funds and votes. It is a matter of fact that party politics divide the society into so many groups. Evoking sentiments of religion, clan or ethnic identity creates vote banks. This has resulted in a society where various groups of people are perpetually in conflict vitiating the natural atmosphere of peace and freedom. The party leadership indulges in misuse of power and corruption in order to satisfy supporters inside and outside its own party. As such, the politicians lost credibility, especially in countries like India. Good and selfless person are still there, though in dwindling numbers. The time has come now to consider an alternative to the present system.
Gandhiji’s concept of gram swaraj (village self-government) envisages India as a “union of village republics”. Each of the 640,000 village panchayats or councils would be a self-sufficient autonomous unit with full political and economic power vested in it. Every individual will have direct voice in the government. The individual is the architect of his own government. A panchayat of persons possessing minimum prescribed qualifications and annually elected by adult villagers will conduct the government of the village. It will have all authority and jurisdiction. The panchayat will be the legislature, judiciary and executive rolled into one. Although Indian leaders like Nehru admired the kind of Gandhian gram swaraj, it was only in 1992 through the 73rd and 74th constitutional amendments a Gandhian dream was realized at least in a limited manner.
In spite of the implementation of the Panchayat Raj system, the Indian polity was not ready to accommodate the Gandhian vision in its policy perspectives. We are now interested only in adopting the western model of development since it is one of the criteria to secure aid form the advanced countries and world capitalism. It is a policy of violating Gandhian principles of self-sufficiency. A complete adoption of Gandhian principles is impractical due to the complex situation of the present world. But there are many areas in which Gandhain thinking can be incorporated especially in the matters of justice to poor, downtrodden, women and other weaker sections. Today majority of the people live in misery. Hungary, ignorance and disease still remains the major problems. All pervasive corruption, aggravated by the use of money and muscle power by the political parties to win elections, has been worsening the situation. The growing divide between the super rich and the downtrodden has given impetus to extremism. Terrorism stakes the country. People will erupt in violence if the state of affairs is allowed to continue. Gandhiji’s prescription can cure all the ills. The system needs to be overhauled and new leadership must take over the reigns of governance.
In the age of globalization the cultural identities and values generated by the great nations in their nation building process have to sacrifice them for the benefit of the most powerful countries of the world. The revolutions in the field technology, trade, education, etc. prompt the developing countries, including India to accept new changes to take advantage in the global competition. In this process, we sacrificed our basic concepts and beliefs. Now the Indian polity is in search of solutions to address issues confronted by the common man. The communal violence, caste violence, the violation of the rights of women and children, the environmental issues, the issues related to urbanization etc. are only some of them. India cannot stand aloof from the global changes, and it is our duty to take advantages of technology. At the same time all these can be possible by not sacrificing our basic values and culture. The Gandhian ideals are the most important method to address many issues in Indian polity. The concept of Ram Rajya still has its relevance. So in the twenty first century it is the duty of every Indian to rediscover Mahatma Gandhi in their approaches to strengthen Indian democracy.
References
1. Arya Bhushan Bharadwaj, “The Emerging Order For Regional Peace And International Security” at http://www.mkgandhi.org/articles/Emerging%20order.htm
2. Mintzberg, Henry,Power in and Around Organizations (Englewood Cliffs, New Jersey: Prentice-Hall, 1983)
3. Mohandas Karamchand Gandhi, Hind Swaraj and Other Writings (Cambridge: Cambridge University Press, 1997)
4. Anto Akkara “Learn from Gandhi: Anti Globalisation activists urged” online at http://www.dfms.org/3577_26623_ENG_HTM.htm
5. M. K. Gandhi, Autobiography or the Story of My Experiments with Truth (Ahmedabad: Navajivan Publishing House, 1940 )
6. M. K. Gandhi, In Search of the Supreme, ed. and comp. V. B. Kher, 3 vols. (Ahmedabad: Navajivan Publishing House, 1961), 2:17.
7. B. R. Nanda, Mahatma Gandhi: A Biography (Delhi: Oxford University Press, 1997)
[*] Dr. K.M.Sajad Ibrahim is Lecturer, Department of Political Science, University of Kerala, Thiruvananthapuram- 695581.
K.M.Sajad Ibrahim[*]
The Indian political system has been experiencing stresses and strains for the last few decades adversely affecting the life of majority people. In fact, the very fabrics of Indian concept of democracy and polity have lost its identity in the changed context, especially with the influence of globalization. Even the constitution of India failed to address many issues related to fundamental rights of equality and justice. In this context it is imperative to analyze the emerging trends in the Indian polity within the context of Gandhian perspective. Although the Indian Constitution paid a respect to Gandhian principles only in the part IV, the Directive Principles of State Policy, Gandhian ethos can be seen in many parts of Indian Constitution, including the fundamental rights. Unfortunately, most of the Gandhian concepts mentioned even in the part IV of the Indian Constitution still remain only as an ‘ideals’ and not as a reality. It might be the reason for the erosion of values in Indian polity in the twenty first century.
Gandhiji was probably the political innovator of the century and, as such, his contribution deserves remembrance and reflection. Gandhiji put his trust in his culture and its ideals, describing himself as a practical idealist. Practical idealism was a manageable paradox to Gandhiji, not an oxymoron. In fact, Gandhiji strongly recommended his people to reject western ways to achieve independence. He had no faith that the national independence could solve the problems of Indian society. Political independence was seen as merely one fundamentally important step towards more “true” social order. It is to be remembered that Gandhiji advocated increased justice for all Indians, rather than the greatest good for the greatest number, as an utilitarianism. He wanted a core good for every one.
Gandhiji had a different perception regarding the concept of power. Real progress would require forceful use of political power and this could only be achieved by mobilizing the inherent strengths and will of the masses. Gandhiji asserted that this mobilization required tapping into the cultural strengths of Indian society in such way that it touched the lines of all. For example, the first two things to address on his list of Indian societal ills were discrimination against the untouchable caste and the subjugation of women. Gandhiji had so many facets: traditionalist, the religious innovator, the leader of Indian national liberation, the social reformer, the visionary, the revolutionary, the international human being and then, towards the end of his life , the secularist. Many Indians have recognized and understood only a few of these aspects: the traditional religious Gandhiji and Gandhiji as the leader of the freedom movement.
Gandhiji predicted in the second quarter of the twentieth century that industrial capitalism governing the world would leave humanity in a soulless mess. By the end of the century his prediction had been realized. Globalisation is the restructuring of colonization with far more dire consequences. It is the conversion of the vast sector of the human race, living mostly in the so-called third world, into a global market for exploitation by the neo-capitalists in the main, the G-8 nations. Central to Gandhiji’s economics is self-sufficiency. He opposed industrialization because he foresaw the excess it would lead to, nibbling away at the soul of man eventually leaving him soulless, without conscience or fellow feeling. He drew a parallel between urbanization and where the city exploited the village and colonization, where the country lived on the resources of another. His remedy in both instances is self-sufficiency, not dependency on foreign trade, or foreign investments. He saw the real planning was the best utilization of the whole manpower of India and the distribution of raw products of India in her numerous villages instead of sending them outside and repurchasing finished articles at fabulous prices. Unfortunately, the planning process in India failed to achieve the Gandhian vision and hence the Indian policy makers implemented planning mainly to attune the developmental activities directed by the global capitalism.
The problem of industrialization was its centralization of machines in factories. He supported decentralization and small communities where personal and values kept alive by interpersonal contact and guidance. Gandhiji saw India destroyed through industrialization. His sarvodaya was thus a confederation of small interdependent communities, each self-sufficient in itself and thus not beholden to the other.
In the Parliamentary democracy, as in practice world over, the political parties represent the individual. Only at the times of elections the voter has a role to play. After that the voter goes into hibernation, until the next elections, and the parties that decide what is good for him, which in real terms means what is good for them. Elections are expensive and marked by lavish propaganda, affordable only a party in command of money and muscle power. Criminalization of politics is a cause for concern as political parties are increasingly depending on this element for funds and votes. It is a matter of fact that party politics divide the society into so many groups. Evoking sentiments of religion, clan or ethnic identity creates vote banks. This has resulted in a society where various groups of people are perpetually in conflict vitiating the natural atmosphere of peace and freedom. The party leadership indulges in misuse of power and corruption in order to satisfy supporters inside and outside its own party. As such, the politicians lost credibility, especially in countries like India. Good and selfless person are still there, though in dwindling numbers. The time has come now to consider an alternative to the present system.
Gandhiji’s concept of gram swaraj (village self-government) envisages India as a “union of village republics”. Each of the 640,000 village panchayats or councils would be a self-sufficient autonomous unit with full political and economic power vested in it. Every individual will have direct voice in the government. The individual is the architect of his own government. A panchayat of persons possessing minimum prescribed qualifications and annually elected by adult villagers will conduct the government of the village. It will have all authority and jurisdiction. The panchayat will be the legislature, judiciary and executive rolled into one. Although Indian leaders like Nehru admired the kind of Gandhian gram swaraj, it was only in 1992 through the 73rd and 74th constitutional amendments a Gandhian dream was realized at least in a limited manner.
In spite of the implementation of the Panchayat Raj system, the Indian polity was not ready to accommodate the Gandhian vision in its policy perspectives. We are now interested only in adopting the western model of development since it is one of the criteria to secure aid form the advanced countries and world capitalism. It is a policy of violating Gandhian principles of self-sufficiency. A complete adoption of Gandhian principles is impractical due to the complex situation of the present world. But there are many areas in which Gandhain thinking can be incorporated especially in the matters of justice to poor, downtrodden, women and other weaker sections. Today majority of the people live in misery. Hungary, ignorance and disease still remains the major problems. All pervasive corruption, aggravated by the use of money and muscle power by the political parties to win elections, has been worsening the situation. The growing divide between the super rich and the downtrodden has given impetus to extremism. Terrorism stakes the country. People will erupt in violence if the state of affairs is allowed to continue. Gandhiji’s prescription can cure all the ills. The system needs to be overhauled and new leadership must take over the reigns of governance.
In the age of globalization the cultural identities and values generated by the great nations in their nation building process have to sacrifice them for the benefit of the most powerful countries of the world. The revolutions in the field technology, trade, education, etc. prompt the developing countries, including India to accept new changes to take advantage in the global competition. In this process, we sacrificed our basic concepts and beliefs. Now the Indian polity is in search of solutions to address issues confronted by the common man. The communal violence, caste violence, the violation of the rights of women and children, the environmental issues, the issues related to urbanization etc. are only some of them. India cannot stand aloof from the global changes, and it is our duty to take advantages of technology. At the same time all these can be possible by not sacrificing our basic values and culture. The Gandhian ideals are the most important method to address many issues in Indian polity. The concept of Ram Rajya still has its relevance. So in the twenty first century it is the duty of every Indian to rediscover Mahatma Gandhi in their approaches to strengthen Indian democracy.
References
1. Arya Bhushan Bharadwaj, “The Emerging Order For Regional Peace And International Security” at http://www.mkgandhi.org/articles/Emerging%20order.htm
2. Mintzberg, Henry,Power in and Around Organizations (Englewood Cliffs, New Jersey: Prentice-Hall, 1983)
3. Mohandas Karamchand Gandhi, Hind Swaraj and Other Writings (Cambridge: Cambridge University Press, 1997)
4. Anto Akkara “Learn from Gandhi: Anti Globalisation activists urged” online at http://www.dfms.org/3577_26623_ENG_HTM.htm
5. M. K. Gandhi, Autobiography or the Story of My Experiments with Truth (Ahmedabad: Navajivan Publishing House, 1940 )
6. M. K. Gandhi, In Search of the Supreme, ed. and comp. V. B. Kher, 3 vols. (Ahmedabad: Navajivan Publishing House, 1961), 2:17.
7. B. R. Nanda, Mahatma Gandhi: A Biography (Delhi: Oxford University Press, 1997)
[*] Dr. K.M.Sajad Ibrahim is Lecturer, Department of Political Science, University of Kerala, Thiruvananthapuram- 695581.
