Pages

Showing posts with label Nehru. Show all posts
Showing posts with label Nehru. Show all posts

Saturday, April 11, 2015

Kashmiri Pandit enclaves: Not the first time we've debated separate areas to keep an exiled minority safe



A people are driven off the land they’ve called their home for centuries. The reason? They belong to a minority religion. A mania has gripped the land and they are chased off on pain of death. 

However, even after being driven off, they still desire to come back. The poison of religious hatred, though, still courses thought the veins of the land they once called home. 

A workaround is thought of: why not reserve separate enclaves for them, where they will feel safe? A gerrymandering of populations to create regions where a minority becomes a majority. An insurance plan just in case the religious mania raises its head again (many believe it never went away in the first place).

I am describing, of course, the ongoing controversy over whether Kashmiri Pandits should be settled back in Kashmir in exclusive enclaves or go back to their original homes in the middle of cities where they are a minority. But I am also narrating the plight of the Delhi Muslims in 1947-48, during which time an almost identical debate took place.

The Partition violence that happened in Delhi is not something that is discussed much in our mainstream histories and in the mass media. It was, however, horrific with almost the entire Muslim population of Delhi – then a largely Muslim city – being attacked and driven out to what is now Pakistan. Here is a poignant first person account of the violence by Vijay Rohtgi, a resident of Delhi at the time:

The partition of India brought many changes to Chandni Chowk. Sometime around 15 August  1947 all the Muslim owned shops were looted. I was too young to understand why. My father would not allow his children to be a part of the looters, and we never took anything home from these shops. Ahmad ka Mohalla was similarly looted. I remember seeing a large number of people walking away with large silver spittoons, utensils, bed head-boards and other silver articles from this street.  
We wondered what happened to the people living in this street. There was no attempt by the neighbourhood leaders or by the police to stop the looting. The residents were evacuated either by the Government or by their Muslim protectors in the middle of the night. Perhaps they went to Jama Masjid. We never knew where they went, but it was a source of intensive speculation in our community.

The Muslims of Delhi were replaced by refugees from West Pakistan, escaping horrible charnel houses of their own in places such as Lahore and Rawalpindi. Rohatgi describes the changes this exchange of populations bought about (thus creating modern Delhi):

The influx of refugees changed the local scene in old Delhi. Streets became crowded. Many schools started running two shifts with several sections of each class. New words were added to our vocabulary and newer foods were introduced to our diet. Thus, kulche-chole and bhatures, unknown to us earlier, became common street foods. Even the shape of our beloved jalebis changed from thin golden crisps to large yellow pieces. The aroma of desi ghee in our streets was overpowered by smells of garlic, onion and vinegar. Even the language changed incorporating phrases such as kee haal hai (how are you), tusi dasa (you tell me),and changa (good).

In 1948, however, many Muslims tried to return back to Delhi. To make these Muslims feel safe, Nehru, supported by Abul Kalam Azad wanted to reserve whole neighbourhood for Muslims within Delhi. This, they assumed – following the same line of logic that people are following with Kashmiri Pandits today – would ensure greater safety for this embattled minority.

But like today, many disagreed. For Pandits, the Jammu and Kashmir Liberation Front is bitterly against the idea of separate Pandit enclaves. In 1948, the main opponent to separate Muslim neighbourhoods was Vallabhbhai Patel. Patel was not very keen for Muslims to be allowed back at all – he wanted any empty houses in Delhi to be allocated to Hindu and Sikh refugees from West Pakistan first – and even if they did get accommodation, it would be distributed across Delhi, with no guarantee that the house would be in a Muslim neighbourhood.

There are differences here with the Pandit analogy, of course. The proposal in Kashmir involves wholly separate cities, it seems. Nehru was, of course, only proposing separate neighbourhoods within the same city. But even that, it seems, was something Patel would not agree to.

In the end Patel had his way. No separate neighbourhoods were reserved for Muslims. One of many reasons why hardly any Muslims came back to Delhi. Pre-1947 Delhi now exists in Karachi, if it exists at all, that is.

Patel is a complex figure but nowhere does his reputation get more mauled than in his handling of the Delhi riots. In his book, Patel: A Life, Rajmohan Gandhi writes, "Taxed by Gandhi with a report that said he was “encouraging the idea of Muslims going away to Pakistan” Patel denied it indignantly. However, he told the Mahatma that Muslims not loyal to India should leave...". 

Rajmohan Gandhi then completes the narration of their conversation: "...and he [Patel] could not help adding that he suspected a majority of disloyalty". 

Monday, January 26, 2015

How Rajendra Prasad (and not Rajaji) became our Republic’s First President

The selection of India’s first president was preceded by a fierce political contest between Nehru and Patel

(First published on Scroll)

26 January 1950 heralded in many changes for India, as its newly minted constitution was pressed into service.  One of those changes was that the country ceased to be a constitutional monarchy, with the British King as head of state, and became a republic. This meant that the representative of the British Crown, the governor-general would have to give way to a president. On 26 January 1950, therefore, the last governor-general of India, C Rajagopalachari swore in Rajendra Prasad as President of the Republic of India.

This passing of the baton, while smooth in outward appearance, was actually preceded by a fierce political tug of war, as Prime Minster Jawaharlal Nehru and Home Mister Vallabhbhai Patel jostled for influence within the Government.

Two candidates: Rajaji and Prasad

By mid-1949, the constitution-making process was drawing to a close and the need to choose a president, to act as head of the new republican state, was looming. For this post, Nehru preferred Rajagopalachari, a scholar-politician from Madras. Rajaji, as he was fondly called, was already governor-general at the time and appointing him president would involve nothing more than a change of title.

Patel, though, had other ideas, and supported Bihar Congressman, Rajendra Prasad instead. To some extent, this split was driven by ideology. Rajaji and Nehru agreed with each other on the type of secularism India should follow, an idea Patel didn’t quite buy into: the Sardar would once call Rajaji “half a Muslim” and Nehru, “the Congress’ only nationalist Muslim” (the latter was also a backhanded dig at Abul Kalam Azad). Rajaji had also, back in the day, opposed and eventually dissociated himself from the Quit India Movement, a fact that rankled with many Congressmen.

Patel’s choice, Rajendra Prasad, was like him a social conservative. As president, Prasad would bitterly oppose Nehru’s Hindu Code Bills which gave women greater rights. He would also help rebuild the Somnath Temple, after the Sardar’s death. His most interesting clash with Nehru though was over the very date of Republic Day: Prasad wanted it moved because he thought the day to be astrologically inauspicious.

Mostly, however, this clash was nothing but your garden-variety political turf war and was driven by Patel’s desire to put a check on Nehru's power. A year later, Patel would even manage to push his own candidate as Congress President, tartly remarking that, "At the time of Rajen babu's election he [Nehru] got a slap in the face. This is the second."

Patel outmanoeuvres Nehru

Decision made, Patel privately communicated his support to Prasad. He did not, however, publicly reveal his hand yet, preferring to bide his time.

Rash and impetuous, with characteristic disdain for the nitty-gritties, Nehru preferred to take a more direct and ultimately imprudent approach. With murmurs swirling around in the Congress of Prasad’s candidature, on 10 September 1949, Nehru wrote directly to him expressing his opinion that “Rajaji might continue as president” and Prasad was not welcome since “it would involve a change and consequent rearrangements”.

Privately supported by Patel, Prasad wrote back, belligerent, refusing to bow out of the race. Publicly, however, Patel kept his cards close to his chest. In his communication with Nehru, Patel gave the impression that he didn’t have a dog in this fight, telling him that is was for Nehru to “deal with the situation now”, giving off the impression that he would back him. Blithely unaware of what was going on behind the scenes, Nehru kept on writing to Patel complaining about "vigorous canvassing [that] has taken place on this subject and there is a large majority who favour Rajendra Babu".

On 5 October, Nehru called in a meeting of Congress MPs to decide the matter. As he proposed Rajaji’s name for president, his words were loudly interrupted by the MPs present. Given Nehru’s stature and his standing, this was quite astonishing. Disoriented by the intensity of opposition, Nehru turned to Patel for support and, of course, at that crucial moment, the Sardar played his hand: he didn’t back-up Nehru. Stunned by this turn of events, Nehru stopped his speech and sat down as MP after MP attacked Rajaji’s candidature. The meeting had all but wrecked Rajaji’s chances of becoming president. It had also deeply embarrassed Nehru—in public. So much so that Nehru threatened to resign, the first of many such threats (a tactic our current Prime Minster also seems to be warming to).

History repeats itself

Interestingly, an almost identical situation was played out more than 50 years later at the BJP’s Goa conclave of 2002. At Vajpayee’s behest, Narendra Modi was to resign as Chief Minister of Gujarat in the aftermath of the 2002 Pogrom. Till the conclave started, Vajpayee was led on to believe that he had Advani’s backing on the matter. In the background, however, Advani had organised a coup. Dramatically, during the conclave itself, key BJP members vociferously refused to force Modi to resign as a shocked and isolated Vajpayee looked on. That parallels are often drawn between Nehru and Vajpayee on the one hand and Patel and Advani on the other, make this anecdote all the more delicious: a rather exacting case of history repeating itself.

Back to 1949: seeing that he had been outmanoeuvred quite thoroughly, a desperate Nehru exchanged the stick for the carrot. He tempted Prasad first with the chairmanship of the Planning Commission and then the presidentship of the Congress; but Prasad didn’t bite.

Defeated, Rajaji announced his retirement. Later on he would be inducted into the Cabinet as a Minister without Portfolio and, after Patel’s death, he would go on to become the Home Minster.


After swearing in Prasad as president, Rajaji wrote him a congratulatory letter wishing him "strength and support". While Rajaji must obviously have been smarting at these turn of events which forced him to become a martyred pawn in a Nehru-Patel battle, he was obviously above complaining directly about it. In his typical wry humour though, he ended the letter to Prasad with a postscript: "Please show this to Jawaharlal and Vallabhbhai. I am not writing separately to them".

Tuesday, January 13, 2015

How India curbed its Freedom of Speech and Expression

First published on Scroll/Quartz

Within only a year of the Constitution coming into force, Parliament passed the First Amendment which placed “reasonable restrictions” on free speech

The horrific attack on the office of Charlie Hebdo seems to have pitched India into a free speech maelstrom with some awkward, even depressing results. The day after the murders took place, HT Media’s business newspaper, Mint, decided to publish some of Charlie Hebdo’s cartoons as a defiant protest in favour of freedom of expression. Embarrassingly, only a few days later however, it put out a notice saying that it had “removed” the cartoons. The reason for this, Mint claimed, was that the cartoons had “offended some people”.   More odiously, the state moved in as well: Mumbai’s police blocked purportedly offensive social media posts related to Charlie Hebdo.

Neither incident came as a surprise, of course: India has a glorious tradition of restricting free speech. In fact, so vital is this quality to the nation’s lifeblood that the very first amendment made to India’s newly minted constitution sought to restrict freedom of speech. In an ironic coincidence, the First Amendment to the US’ constitution prohibits any abridgment of free speech. Maybe a lot can be said about a country from only its first amendment.

Indians get freedom of speech and expression

On 26 January, 1950, our founding fathers awarded India a fine constitution which, amongst other things, guaranteed its citizens “the right to freedom of speech and expression”. Almost immediately though, they were to regret this overgenerosity, as the judiciary started to limit executive action on the basis of freedom of expression. 

In Bihar, a government order to restrict a violent political pamphlet was quashed by the Patna High Court. So liberal was India’s freedom of speech at the time that a judge on the case held that “if a person were to go on inciting murder or other cognizable offences either through the press or by word of mouth, he would be free to do so with impunity because he could claim freedom of speech and expression”. This is remarkably similar to the US Supreme Court’s 1969 ruling in the Brandenburg case which held that the State cannot forbid advocacy of the use of force or of law violation unless the violence was intended, likely and imminent.

In Delhi, the government’s attempts at pre-censoring the RSS’ mouthpiece, the Organizer met the same fate. The East Punjab Public Safety Act, 1950, under which the curbs were being applied, was held to be unconstitutional by the Supreme Court.

The third case (May, 1950) turned out to be the most impactful and involved a left-leaning journal called Crossroads, published by Romesh Thapar from Mumbai. At the time, Madras state had banned the Communist Party and, as part of that policy, prohibited the entry and circulation of Crossroads in the state. Thapar contested this ban legally and won, with the Supreme Court declaring the Madras Maintenance of Public Safety Act, 1949 unconstitutional.

The Communist Party ha, at the time, declared war on the new dominion with the slogan “Yeh azadi jhooti hai” (this freedom is fake) and in Telangana was directly battling the Indian army. Thapar, while not a card-carrying member of the party, was widely seen to be a communist sympathiser and, therefore this decision by the Supreme Court greatly alarmed the administration.

The First Amendment is put in place

Within a week of the decision, Home Minster Vallabhbhai Patel wrote to Nehru, complaining that this ruling “knocks the bottom out of most of our penal laws for the control and regulation of the press”. Patel also expressed concern that this meant that the government would be unable to gag Hindu Mahasabha leader, SP Mookerjee, who was leading a troublesome campaign to get Bengal’s partition annulled (ironic, because just 3 years back, he was one its biggest supporters).

Nehru and Patel did not often see eye to eye but on this matter there was perfect agreement within the duumvirate: both leaders believed in a strong, centralised state.  In fact, not only Nehru and Patel, there was broad agreement on this matter throughout the government. Ambedkar, while less hawkish that either Nehru or Patel on the matter, still agreed on the need for curbs.

Events moved fast. By February, 1951, Nehru had constituted the Cabinet Committee on Amendment to modify Article 19 (which contained within in it, the freedom of speech). Law Minister, Ambedkar opined that the phrase “reasonable restrictions” be added. Patel’s Home Ministry, unsatisfied by the qualifier “reasonable” sought to have it removed. This qualifier left it up to the judiciary to decide what “reasonable” meant, curtailing the powers of the government.

Nehru came down on the side of the Home Ministry and the draft bill introduced in Parliament allowed the State to make laws which imposed “restrictions” on freedom of speech and expression “in the interests of the security of the State, friendly relations with foreign States, public order, decency or morality, or in relation to contempt of court, defamation or incitement to an offence".

The opposition to this bill was fierce, spearheaded by SP Mookerjee. Restrictions on free speech in the interests of “friendly relations with foreign States” directly gagged his efforts to overturn partition and he was naturally indignant. “The Prime minister believes that agitation to end partition is harmful to the country, but I think partition should be annulled. So why can we not each give our views and let the public decide,” argued Mookerjee in a forceful response to the bill.

In the face of this fierce opposition, the government backed down a bit. Nehru reintroduced the qualifier “reasonable”. This compromise in place, Parliament passed the bill 228 to 20.

Later on, in 1963, the Sixteenth Amendment would add another condition to the above seven: “the sovereignty and integrity of India” aimed at curbing Tamil separatism. Till then Dravida Munnetra Kazhagam had the secession of South India as part of its agenda, which it then subsequently dropped.

A (limited) freedom of expression

The can of worms this opened meant that modern India has lived with vaguely defined hate speech laws (Section 153A) and a blasphemy law (Section 295A). Faced with the diffused nature of the Internet, the government passed Section 66A of the Information Technology Act 2000 which even went so far as to penalise “offensive” electronic messages.

Backers of a limited right to expression usually argue that unrestricted free speech would cause law and order issues in India, much as the government did in 1951. The fact that India is a volatile country is not in doubt. Just 6 months back, a young Muslim man in Pune was murdered by a mob, incensed by derogatory images of Shivaji and Bal Thackeray (unlike in Paris, the murderers did not even bother to find out the source of the image).  

Like a number of other statist solution, however, curbs on free speech in the service of public order looks far better on paper than on the ground. As we’ve seen in Mumbai in 1993 or even in Gujarat in 2002, the state does not really seek to clamp down on free speech for such altruistic purposes. Instead, free speech curbs are used for petty political ends, banning books, movies, paintings and even Facebook status updates.


In spite of the widespread and frequent curbs on free speech, this is really not a political issue in India and there exists remarkable political consensus on their continuation. So deep is the rot that in most cases—from Penguin to Mint—people now simply censor themselves, which really is the best curb on freedom of expression anyone could wish for. 

Sunday, November 16, 2014

Mumbo-Jumbo

The still-fairly-new BJP government has managed to drop some rather interesting statements with respect to science and rationality. First, a person no less than the prime minister opined that ancient Indians invented plastic surgery and reproductive genetics, producing as clinching proof, the examples of Karan from the Mahabharata and the elephant-headed god, Ganesh. Later on, the home mister, Rajnath Singh decided to switch tracks from biology to physics and claim that Heisenberg's theory of uncertainty is based on the Vedas.

People occupying high government office and holding irrational views, however, is not something that India is totally unaccustomed to. Back in 1950, India was to be declared a republic on 26 January in order to commemorate the Congress' 1930 Purna Swaraj resolution. However, one person disagreed with the date: Rajendra Prasad, the current president of India. Prasad had been elected President with Patel's backing largely because of his conservative views (Nehru supported the liberal Rajaji but was outmanoeuvred by Patel). True to his conservatism, Prasad opposed the date because he thought it would be astrologically inauspicious.  Nehru, of course, ignored this line of reasoning and in reply shot off this caustic, withering letter.



Source: Jawaharlal Nehru Vol.2 1947-1956 By Sarvepall Gopal

Thursday, November 6, 2014

Nehru-Patel Bhai-Bhai?



In response to the furious appropriation of Patel by the BJP, liberal commentators have launched a vigorous counter-offensive. One prong of the attack consists of downplaying differences between Nehru and Patel.

Writing in The Hindustan Times, Ramchandra Guha argues that:
Because of such partisanship, many Indians have come to believe that Nehru and Patel were personal rivals and political adversaries...Nehru and Patel were in fact not rivals but comrades and co-workers. They worked closely together in the Congress from the 1920s to 1947; and even more closely together thereafter, as prime minister and deputy prime minister in the first government of free India. [emphasis mine]
Personally, I found this a bit odd since 'rivals' and 'co-workers' are hardly antonyms. That Nehru and Patel, part of the same cabinet and party, were 'co-workers' is a tautology. As anyone who has even a passing interest in politics will be able to confirm, party men and co-workers being bitter rivals is hardly unprecedented.

Later on, Vidya Subrahmaniam writing in The Hindu launched an even more sincere almost Pollyannaish defence of Nehru-Patel bhai bhai:
What is the truth? Nehru and Patel often disagreed, and furiously so. But such was the beauty of the relationship that they rarely kept a secret from each other. They wrote to each other almost every other day, expressing their doubts and differences honestly and openly, and concluding in the end that their mutual affection and regard outweighed any difference they felt with regard to state policy. In their letters, the two great men agonised over the rumours surrounding their relationship and the constant attempts to create a divide between them.
Here is an excerpt from Nehru, a biography of our first Prime Minster by Benjamin Zachariah which provides a maybe more level-headed appraisal of the tensions (Zachariah uses the phrase 'Cold War') between Nehru and Patel.
Through all this, the ‘duumvirate’ was engaged in what effectively was an internal Cold War. There was a brief thaw after Gandhi’s assassination in which Nehru and Patel appeared to stand together on the issue of communalism and to have overcome differences: in his address on All-India Radio, following Nehru’s, after Gandhi’s assassination, Patel referred to Nehru as ‘my dear brother’.But this was illusory. Patel, the man who increasingly felt in control of the Congress’s organisational politics and who had done so much to set up the continuity and functioning of the institutional mechanisms of the new Indian state, wished to have a larger say in political matters. Representing the Congress right, he also commanded the allegiance of a large section of the party, possibly, he believed, the majority; especially after he had engineered the transformation of the Congress into a more disciplined party, had engineered the exclusion of the CPI from the Congress after the war, and had seen the secession of the socialists in 1949. Nehru was definitely indispensable to the Congress as the most popular and recognisable figure both on a world stage and within India that the Congress could present in public. But the attempted disempowerment of Nehru in terms of day-to-day practical politics was to continue, if possible. Patel hoped he could work Gandhi’s old trick of placing Nehru in a position of formal responsibility from which he could not exercise power. 
Gandhi, however, had been able to work this tactic because of Nehru’s undoubted reverence and respect for him. Patel could command no such respect from Nehru, who would publicly praise him when necessary, but made no particular secret of their differences. Nevertheless, Patel was firmly in control of the Congress organisation and the leader of the right wing of Congress, supported by surviving members of the ‘old guard’ such as Rajendra Prasad, who if anything was more anti-Muslim than Patel himself. These members of the Congress right, increasingly sensing their potential for achieving effective power, no longer felt it necessary to hide behind the legitimating rhetoric of Gandhism. Genuine Gandhians, whose discomfort with a centralised state apparatus and large-scale industry as envisaged by Nehru had long been apparent, now withdrew to the background. J.B. Kripalani, who had been the Congress president at independence, resigned his presidency in November 1947, raising uncomfortable questions about corruption in the party and in the civil service inherited from British rule, and warning of the dangers of ‘investing the State with the monopoly of political and economic exploitation, which is what happens in the centralised economy of a communist or a fascist state’.

Monday, October 27, 2014

Meet the icons of India's refurbished history: Mukherjee, Upadhyaya, Malaviya

With India’s medieval history irrevocably communalised, the rise of the BJP now portends a steady reworking of modern history to suit its Hindutva agenda

[A version of this piece was first published on Scroll.in]

When well-meaning people protest history being politicised, it’s a bit like complaining about water being wet. Nineteenth century ideals of positivism, of history being an objective science seem to still be extremely popular. Of course, there is nothing perfectly objective about the writing of history—subjectivity in interpreting facts is a necessary part of the discipline. This also means that history can be, and often is, utilised by politics for its own needs. After all, whoever controls the past tends to controls the future.

It is in this light that we must see the flurry of activity in the usually sedate world of academic history ever since the Modi government assumed power with an absolute majority on May 16. Most recently, the Akhil Bhartiya Itihas Sankalan Yojana (ABISY), a historical research organisation with ties to the RSS, held a symposium to celebrate Hemu, the so-called last Hindu king of Delhi, who controlled the city with his Afghan forces for exactly 29 days. Unfortunately, like so much of Hindutva “history”, the core facts of the argument were simply made up and, in one rather hilarious example, scenes from the Bollywood movie Jodha Akbar were screened as part of a “documentary” on the period.

Medieval history has already been communalised

The ABISY might have made a hash of things, but it must be noted that at the popular—and political—level, the object of politicising medieval history has already been realised. Publicly, India has disowned the Muslim rulers who governed most of the subcontinent. Delhi and Agra might have been the capitals of the vast Mughal Empire but Mughals today are absent from the city’s roundabouts where you’re far more likely to find a statue of Shivaji, who ruled a kingdom 1,500 km away. On the Internet, there are many rants about roads named after Mughals in Delhi, but the fact is that in independent India, street nomenclature has scrupulously avoided medieval Muslim monarchs: the existing “Aurangzeb Road” and so on are parting gifts bequeathed by the British builders of Lutyens’ Delhi. In Lucknow, there is a road named after Maharana Pratap of Mewar but, ironically, Wajid Ali Shah, the tragic last nawab of the city itself, has been ignored by Lucknow’s civic planners.

Medieval therefore being won, the real fight is in more recent history. And some headway has already been made there, starting with attacks on Nehru, whose liberal policies make him a special hate figure in the Sangh Parivar. Modi set the ball rolling right at the campaign stage where he opined that Patel would have made a better Prime Minster than Nehru, echoing his guru, M.S. Gowalkar who greatly admired the Sardar as well.

However, communalising modern history isn’t going to be as easy as medieval history was. The latter has been undergoing this process since the time of the British who found it convenient to silo India’s history into “Hindu” and “Muslim”. The communalisation of modern history, though, is something which is far more recent. This explains the paradox of Modi, quite suddenly, calling upon the legacies of Nehru and Gandhi as he tries to build political capital for his schemes. Nehru as a political icon is no pushover and while Modi might love to snap his fingers and have the Pandit airbrushed from the scene, currently he will have to compromise with the past in order to secure his future.

India’s potential new icons

This does not mean an abject surrender to the Nehruvian version of the nineteenth and twentieth centuries but a steady erosion of it. Sure enough, the previous budget had social schemes named after Right-Wing stalwarts such as Shyama Prasad Mukherjee, Deendayal Upadhyaya and Madan Mohan Malaviya. All three are relatively unknown in the popular discourse but hold a special significance for the BJP as well as the larger Hindutva movement.

Shyama Prasad Mukherjee was the founder of the Bharatiya Jana Sangh, a party he started with the backing of the RSS in 1951 after falling out with Nehru. He persuaded the RSS to involve itself directly in political affairs. Till then the RSS had avoided politics, preferring to direct its energies towards Hindu society instead. The current BJP is, of course, the direct successor of the Jana Sangh. For its position on Kashmir and Article 370, the BJP takes direct inspiration from Mukherjee, even as it ignores the fact that he was a party to the disastrous decision to refer to the Kashmir issue to the UN.

Organisationally, however, Mukherjee had a limited impact on the Jana Sangh since he died within only two years of its founding. After that, Deendayal Upadhyaya took up the task of building up the Jana Sangh and had a seminal role to play in shaping the party’s ideology. His philosophical tract, Integral Humanism still has a key impact on the BJP, even being named in several manifestos. In it, Upadhyaya lays out the Hindutva view of India, rejecting Individualism and even Capitalism, both of which he characterised as Western imports alien to India and supported an “organic” form of the caste system which he felt would lead to a harmonious society. His social agenda has survived more or less intact in the BJP till this day. Upadhyaya’s Swadeshi economic agenda is less popular but rears its head every now and then as was demonstrated by Modi’s protectionist decision to reject the WTO’s Trade Facilitation Agreement.

Madan Mohan Malaviya is, of course, a Congress leader having been the party’s president on two occasions (1910 and 1918). But, like Patel, Malaviya’s religious and social conservatism endears him to today’s BJP. Additionally, he is also one of the early leaders of the Hindu Mahasabha, which during his time, functioned as a Hindu nationalist pressure group within the Congress (it would delineate itself as an independent party in the late 30s under the leadership of Savarkar). Malaviya founded the Banaras Hindu University with the aim of upholding Hindu tradition, including a hereditary caste system, even as he strongly opposed untouchability, correlating it to Muslim and Christian conversion, a strain of thinking which strongly influences the Hindu Right.


Fairly or unfairly, depending on your own political proclivities, Nehru, Gandhi and then Indira and Rajiv have dominated our public airwaves, as the Congress tried to cement its rule with help from its past icons. With the verdict of May 16, a realignment of the historical stars is on the plate. Already the BJP’s chief Twitter intellectual Subramaniam Swamy, never one to miss a chance at medievalism, has called for the books of Nehruvian historians to be “burnt in a bonfire”. “It is important to resize the stature that Nehru enjoys in Indian history,” said Swamy later on in an op-ed in The Hindu. Slowly the BJP will push its own icons to replace the old Nehruvian ones. This will include fellow ideological travellers such as Vallabhbhai Patel, Madan Malaviya, Dayanand Saraswati and Swami Vivekananda but will also include people such as S.P. Mukherjee and Deendayal Upadhyaya who have contributed organisationally to make the BJP what it is today.

Monday, March 24, 2014

A Short History of the 1962 War and its Lessons


On Tuesday, Nevile Maxwell, a former journalist with The Times, posted in Delhi, published sections of the Henderson Brooks–Bhagat Report on his personal website. The report was an investigation into the 1962 military debacle and is still classified as ‘Top Secret’ by the Government of India. Maxwell wrote that he was publishing the report on his website after efforts to release it to the Indian press had failed with editors backing out. “So my dilemma continued,” he wrote. “Although with the albatross hung, so to speak, on Indian necks as well as my own. As I see it now I have no option but, rather than leave the dilemma to my heirs, to put the Report on the internet myself.”

The release of the document, by itself, is no great addition to our understanding of 1962. Maxwell has had the report with him for many decades and uses it as one of the principal sources for his book, India’s China War. His account, already widely disseminated, would now be open to be scrutinised alongside its principal primary source thus adding more weight to his narrative. Till now, the report being classified, we had to take Maxwell’s word for it.

Nevertheless, the release of the report does raise some important points.

The first thing it does is lay bare the almost autocratic way in which the government in our country functions. The lifeblood of any democracy is information, on the basis of which the electorate can make decisions. This level of secrecy—the Henderson Report has been under wraps for more than 5 decades now—is odd for a country that calls itself a democracy. Most Western countries, even organisations such as the CIA, declassify documents after more than 30 years. This is just one example of the paternalism which the Indian state has inherited seamlessly from the Raj. Our government still has a tendency to rule rather than govern which is why it can so easily keep this report away from the prying eyes of its own citizens. With regard to 1962, it wouldn’t be an exaggeration to say that communist China has been more open than democratic India.

The other thing this hullabaloo does is bring 1962 back into the spotlight. The renewed interest in India’s greatest military debacle would help shape India’s response to further conflicts, hopefully in the correct manner. Till now, with very little information available (and Maxwell’s views under heavy criticism), the debate around 1962 has been severely hampered. One half of the efforts have been spent in proving Nehru’s contention that China “stabbed us in the back”—the official Indian view of the war. The other half, critical of Nehru, have blamed his appeasement of China for the defeat. Surprisingly, even this half unquestioningly accepts Nehru’s version of Chinese perfidy, only berating Panditji for letting down his guard.  As luck would have it, both stances are largely incorrect.

In 1947, as India emerged as a free country, it saw that its borders with its largest neighbour, China, had been left largely undefined by the British. In the eastern sector (now Arunachal Pradesh), the border was demarcated by the McMahon Line, an agreement formalised between British and Tibetan representatives at the Simla Conference of 1914. The Chinese do not formally recognise this line. They argue that the Tibetans were not sovereign in 1914 and hence did not have the authority to decide a border. In the western sector, things were even fuzzier. As late as 1950, India itself had produced maps marking the border in this sector as “undefined”.

Initially, this ambiguous border wasn’t an issue. China emerged from World War II a broken country torn apart by civil war. The power equation between the two countries can be judged from the fact that for the Bandung Conference, Nehru sent over an Air-India aeroplane to fly Zhou Enlai (China’s first premier) to Jakarta. This unusual aircraft lending was done because at the time, strife-torn China did not even have an airline.

However, in 1950, China invaded Tibet, bringing itself to India’s doorstep and very soon built itself up as a stable power. Around the same time as India and China committed themselves to the lofty (but, as time would tell, hollow) principles of Panchsheel, friction emerged between the two countries with regard to the border. Matters were more or less settled on the eastern sector. Even though China did not formally accept the McMohan line (and still does not), the area had been under Indian control for some time and Zhou Enlai had stated that “now that it is an accomplished fact, we should accept it”. In the western sector though, India, curiously, used a shaky treaty from 1842 to unilaterally claim a fixed boundary (the Kashmir-China boundary shown in Indian maps today). This is an area that the British has never really had any jurisdiction over, neither de facto nor de jure. China, on the other hand, claimed it had controlled the area for over two centuries and, most importantly, it had certainly been under Chinese control since 1950, ever since it invaded Tibet. When India first drew a definite border for Aksai Chin (articulated in Nehru’s letter to Zhou in 1959) China was already in control of Aksai China for almost a decade (roughly mapping to its present area of control).

This maximalist claim by India, the weaker side, might strike one as odd but starts to make more sense when taken to be a bargaining counter. India wanted China to formally accept its claims in the east in return for which it would accept China’s claims to Aksai Chin. This claim was therefore never meant to be an actual military posture—just a diplomatic bluff. The logic of democracy married with jingoism, though, put paid to Nehru’s strategy. Once the border in the west had been demarcated and put on a map, it took a life of its own. Public opinion staunchly opposed the idea of a barter, or even the ceding of an inch of Indian land—which now included Aksai Chin, a region which had never been in India’s control but was now a part of the country by the occult powers of cartography. Nehru himself acknowledged this pressure lamenting that “if I give them that I shall no longer be Prime Minister of India”. President Radhakrishnan also warned that the maps could not be changed “if only because public opinion will not tolerate this”.

The end result was that when Zhou Enlai flew to India in January 1960 (this time, presumably, in his own aircraft) he was ready to negotiate the border but Nehru was in no position to cede land from areas that had already been demarcated by his government as India’s. To further press home the public opposition to any ‘concessions’ to China, Zhou’s visit was marked by protests and demonstrations including a massive dharnaa staged by the Jan Sangh outside Nehru’s residence (it is therefore, ironic, that today the BJP criticises Nehru for 1962—a mistake he committed partially by giving in to pressure from the Hindutva wing). The east-west ‘barter’ first thought up to solve the problem—the ‘logical solution’ as per Neville Maxwell—was a nonstarter. India would not, could not, shift from its claims either in the east or the west.

In spite of these reverses, it still did not mean conflict was inevitable. In fact, the situation in 1960 is also the situation today—India holds the McMohan line and China holds Aksai Chin.

What eventually lead to war was something known as Nehru’s Forward Policy.

In November 1961, the Government, under massive public pressure, issued instructions to the Army to set up posts all along India’s claim lines and "especially in such places as might be disputed". This bizarre strategy, known as the Forward Policy was based on completely misplaced intelligence from the IB that the Chinese were unlikely to use military force against India even if they were in a position to do so. NB Mullick, part of Nehru’s coterie, supplied this fantastic assessment. At Army HQ, Nehru’s other two acolytes, Lt General BM Kaul and Army Commander, Thapar accepted this order rather than, as should have been done, protest it from a military point of view.  Valid and urgent objections from the Western Command (in-charge of operations in Aksai Chin) stating that it severely lacked forces to carry out the task (much less face the Chinese should they retaliate) were summarily overruled by Army HQ.

Matters reached a head in June 1962 as India established a post in the eastern sector at Dhola, which lay around 1.5 kms north of the McMohan line. As explained by Brigadier John Dalvi in his seminal war memorial, Himalayan Blunder, “the Thagla-Dhola area was not strictly territory that we should have been convinced was ours as directed by the Prime Minister, Mr Nehru, and someone is guilty of exceeding the limits prescribed by him.”

By September, China had attacked and taken over the post. Political compulsions now forced the government to act and attempt to evict the Chinese from Dhola—a move not short of suicide given the strength of the Chinese, the climate and the harsh geography of the area. When the army resisted this move, the government promptly replaced the intransigent General Umrao Singh (XXXIII Corps) with General Kaul, sweeping aside all opposition to its plans. The Indian force that was eventually sent to evict the Chinese from Dhola was heavily attacked by some 800 Chinese troops supported by heavy mortars. For the first time, the fiction the IB had spun, that the Chinese would not retaliate with force, came crumbling down. General Kaul’s first shocked reaction to the Chinese action is said to have been “Oh my God! You are right, they mean business.”

By 20 October, the Chinese had launched major offensives in the west as well as the east, citing “self-defence” against India’s aggression; ironic because India’s Army was in no possession to defend itself much less be aggressive. The false bravado of the Forward Policy had collapsed.

Within a month, the Chinese had swept through the west and east and, having achieved their war aims, declared a unilateral ceasefire. They withdrew to the Line of Actual Control as it existed in 1959 (and still more-or-less exists today), which maintained the McMohan line in the east but also firmly kept Aksai Chin with them. As might be noted, this is a compromise that, at one time, the Chinese were willing to do at the negotiating table. India’s Forward Policy had achieved nothing other than a humiliating defeat for its army. While 1962 laid bare the army top brass and political leadership, it must be pointed out that most Indian Army units showed exceptional courage in the face of almost impossible odds, fighting a far-more well equipped enemy as well as their own bumbling leadership.

India has a lot of lessons to learn from this debacle. One is the double-edged sword that media attention is in a democracy. Media and public pressure plays a remarkably important role most of the time but in 1962 it also forced Nehru’s hand, compelling him to take unsound decisions such as the Forward Policy. This lesson is as valid today as it was in ’62, maybe even more so given how much more stronger the media is as compared to 5 decades back. The 2013 Daulat Beg Oldi incident is a case in point. Defence minister AK Antony protested the media reaction, insinuating that television news media overplayed the face-off by showing old footage of Chinese “incursions” on what is still an undemarcated boundary—a situation similar to 1962.

It also calls for a reappraisal of Nehru—something both his supporters as well as critics need to do. In 1962, Nehru’s position of being “stabbed in the back” was clearly a bit misleading. During the war, he flatly contradicted a lot of the qualities he is admired for: Third World solidarity, non-alignment (Nehru appealed fervently for US support in 1962 and was turned down) and democracy (removed all opposition to his 1962 policies, staffing every level with ‘yes men’). His critics, mainly from the Right, also seem to have gotten the wrong end of the stick. For example, in his book Are We Deceiving Ourselves Again? Lessons the Chinese Taught Pandit Nehru But Which We Still Refuse to Learn,  Arun Shourie paints Nehru as a Sinophile, a Kumbaya-singing peacenik who was fooled by the wily Chinese, thus, ironically, buying into the Government’s excuse of being “stabbed in the back”. Of course, as we see, Nehru was hardly fooled by his own rhetoric of Hindi-Chini bhai bhai. Nehru understood realpolitik very well, thank you, and could, be aggressive (in this case, over-aggressive) as and when needed.

But of course, given our ostrich-like attitude towards history—will the Henderson Report ever be declassified?—it remains to be seen how much we learn from this incident.

First published on NewsYaps

Friday, February 28, 2014

Hindi Nationalism

Recounting an incident related to the formation of the Eight Schedule of the Constitution (which contains a list of India’s official languages), Alok Rai says:

“Nehru had asked him [M. Satyanarayan] to draw up a list of languages, and he came up with a list of the twelve major regional languages of India. Nehru added a thirteenth, Urdu, before putting the list to the Committee. When “a Hindi friend” asked whose language this Urdu was, Nehru replied angrily:

Yeh merī aur mere bāp-dādā’oñ kī bhāshā hai (This is my language, the language of my ancestors!)

Thereupon the “Hindi friend” retorted:

Brāhman hote hue Urdu ko apnī bhāshā kehte ho, sharam nahīñ ātī? (Aren’t you ashamed, being a Brahmin, to claim Urdu as your language?)

Nehru did not reply. The Eighth Schedule was finally approved by the Constituent Assembly with the addition of one more language, Sanskrit.”

Of course, what the “Hindi friend” didn't know is that Kashmiri Brahmins (such as Nehru) as well as other upper-class urban Hindu communities such as Kayasts and Khatris had traditionally learnt and used Urdu before the creation of Shudh Hindi and its installation as the official language of India in 1947.

In fact, it is this act of creation that Alok Rai (who, coincidentally, is Hindi-Urdu author Premchand's grandson) outlines beautifully in his book Hindi Nationalism, from where this extract is taken. To quote again from the book itself, Hindi Nationalism is “a narrative of the violence done to the people vernacular Hindi by and in the name of “Hindi” [Shuddh Hindi], the Sanskritic usurper.” It is an account of how, Indian and Hindu nationalism intertwined in the late 19th century to produce the hyper-Sankritised register of “Shudh Hindi” which is now the official language of India and forms the core of our education system. The book charts how this “Shudh Hindi” battled the already entrenched register of literary Urdu (in which the ancestors of Nehru had made their living and was the official language of India till '47), other forms of Hindi-Urdu such as Braj Bhasha as well as everyday spoken Hindi-Urdu (Bollywood language, if you will) to emerge as the primary language of the Government of India.

If you've ever wondered why, say, the language of train announcements is so arcane or struggled with the bombastic vocabulary of Dinkar as a school student, this is a highly recommended read.

Bonus read:

A Debate Between Alok Rai and Shahid Amin Regarding Hindi: an engaging debate between historian Shahid Amin and the author Alok Rai around the book, amongst other things.

Saturday, February 22, 2014

A Journey Down Nehru-Gandhi Memory Lane


I visit Allahabad and, with it, take a tour of the Nehrus’ ancestral house, Anand Bhawan, which has now been turned into a museum to the first family of Indian politics.

To say that the Gandhi’s are not popular on the Internet would be stating the obvious. Rahul Gandhi is probably the most ridiculed person on Twitter and every few days or so, the pappu tag starts trending as Modi supporters up the ante. His mother doesn’t get off too easily either.  I see material constantly popping up on my Facebook feed which purports to prove that Sonia Gandhi is not an Indian Citizen (or has became one illegally), that she lied about her Cambridge education (a line of attack that is also used on her son), she had KGB links, she has links to Quattrocchi and even posts which, in typical Indian fashion, make fun of the fact that she once held a job as a waitress—a    recent status by stand-up “comic” Rivaldo is: “Rupee crosses 64! Well that's what happens when an Economist takes orders from a Waitress!”

Of course, as the full page ads on Rajiv Gandhi’s birth anniversary show, social media does not elect our rulers. Whether the twitterati like it or not, the Gandhi-Nehru dynasty is a curiously popular political force in the country.

Keeping all of this in mind, on a recent trip to Allahabad, I decided to pop into the Nehru-Gandhi's ancestral residence, Anand Bhawan, just to see where all of this began.

***

My adventure, though, started even before I arrived in the city. Air India uses an ancient ATR 42 propeller aircraft to cover the Delhi-Allahabad route. The plane was literally falling apart: a few of the overhead storage boxes didn’t shut and the seat I got didn’t have the pocket in front for storing books or phones or what have you. While I didn’t complain too much, another lady had a proper row over cockroaches on the flight, one of which, rather dramatically, scurried onto her food while she was eating. Shrug.

Allahabad airport is probably the smallest airport there is and just about as big as your average office. It achieves this by doing away with needless luxuries such as, er... conveyer belts. Charmingly, your luggage is brought to you by attendants on carts. An insipid sign in front of the only office proclaims, “Hindi hain hum, watan hain Hindostan Hamara” proudly declaring that the verse is by “Sir Mohammed Iqbal”. Indian transporters, it seems, have a particular fascination for this line—I’ve seen it painted on railway carriages as well.

The journey from the airport to the hotel was just as eventful, conducted as it was in an auto with an extremely odd mix of religion and sappy romance. The vehicle was plastered with golden 786’s, a large painting of the Buraq, the mythological flying horse of Islam as well as the word aashique bookended with a pair of large, pink bulbous hearts.

Allahabad is precisely the sort of place for which Indian English had to coin the word “mofussil”. Dusty, congested roads, crumbling buildings and a refreshing lack of drainage; yep, Allahabad fits the Hindi-heartland-small-town template to the hilt. In all of this dust, heat and general North Indian small town-ness, though, rise the magnificent Indo-Saracenic spires of Allahabad University. I’ve grown up in Calcutta and lived in Bombay, so when I say that this was the most amazing specimen of the architecture I’ve seen, you know it’s a big deal.  An extremely tall gothic tower next to a huge Islamicate dome flecked with the remains of blue glazed tiles, the grandeur of (the now decrepit) Allahabad University harks back to a past somewhat rosier past than the present for this city.

It was 1877 and Allahabad was sort of a boomtown. The British had just set up a new province, the United Provinces of Agra and Oudh (which corresponds to modern UP) and, with it, made Allahabad its capital.  To practise in this new capital, and its new high court, arrived Nandlal Nehru, elder brother of Motilal Nehru. Academically brilliant, Motilal also set up a roaring practise as a barrister in due course of time.  In 1900, to show off his new found wealth, Motilal bought a veritable mansion in the European quarter of the city and named it Anand Bhavan. Both his son and his granddaughter grew up in this house. In the next half century or so, this house remained the hub of Indian politics given that both Motilal and his son were major Congress politicians. Fittingly, given her role in cementing the role of dynasty in Indian politics, Indira Gandhi turned Anand Bhawan into a museum to the memory of the Nehru-Gandhi’s.

***

Anand Bhawan is an oasis of peace in an otherwise noisy city. Primly manicured lawns house the large blue and white mansion. The structure is surrounded by a verandah which once, no doubt, had khaas curtains to cool the Nehrus in the oppressive North Indian summer. Two storeys high, Anand Bhavan is topped off with a large chhatri on the terrace—a perfect spot for lounging about during the evening, I would think.

The main house has had its rooms frozen in time, and apart from the opulence, there really isn’t much to see. Nehru might or might not have been an extraordinary man, but his bedroom is rather ordinary, populated as it is with a bed (!), books and other such mundanities of daily life. The museum also takes great care to mark out parts of the house where “Gandhiji spent his evenings”, the exact spot where Feroze and Indira got married or the platform on which Nehru’s ashes were kept. It’s a testament to the Indian capacity for hero-worship that this sort of material actually makes up a whole museum. Of course, there was more to come.

The outhouse is more of a conventional museum, mostly populated with photos. A particular gem was a display of “Jawaharlal Nehru in different moods” which shows the man, as promised, in different moods: seriously walking out to bat, laughing at a joke, serenely staring into the distance and so on. There’s also a genealogical chart of the Nehru-Gandhi family, which has serious potential to embarrass. Did you, for example know that Rahul has a distant aunt who is called ‘Meenu’? Or an uncle called “Chunmun”? Or that a certain Nehru-Gandhi’s first name is “Lolita”?

The museum, like every other, also has its own souvenir shop where you can buy a range of metal key-chains embossed with the faces of Indira and Rajiv Gandhi. Because that’s what you need to be cool: an Indira Gandhi keychain.

The only thing that actually caught my attention in the souvenir shop was a reproduction of the wedding card of Indira’s and Feroze’s wedding. It started off with an invitation in both Hindi as well as Urdu and then, interestingly, went on to describe the Hindu wedding ceremonies in great detail. Nehru, it might be noted, was against the marriage of Indira to Feroze, a Parsi born in Bombay. Personally, his objection had nothing to do with Feroze’s religion but was more to do with the fact that Feroze was, not to put too fine a point on it, a loser. He did not have a university degree, was unemployed and had no source of steady income. That said, however, Nehru was aware of the political objections such an inter-religious match could generate, given his role as India’s leading politician. Indeed, when news leaked out of the impending marriage, the backlash was furious. Many years later, Indira recalled how it seemed that “the whole country was against it” at the time. To counter this, Nehru had to issue a public statement, clarifying his stand in favour of the marriage. And to strengthen his protégé’s hand, so did Gandhi, explicitly supporting the marriage. To further lessen the fallout, the ceremony was kept unambiguously Hindu although, at the time, British Indian law did not recognize a marriage between two people of different faiths (even today, it’s extremely difficult). The wedding card it seemed, acted as an advertisement, broadcasting the Hindu-ness of the wedding. As luck would have it, many years later, this would come in handy as Maneka Gandhi challenged her mother-in-law’s status as a Hindu in court in a dispute over Sanjay Gandhi’s property. Since she had married a Parsi, Maneka argued, Indira was not a Hindu anymore. As proof of her being a Hindu, Indira’s explicitly Vedic wedding was presented as clinching evidence.

Photo montages of Nehru which much like Filmfare would carry of your reigning superstar, key chains with faces of Indira and Rajiv and genealogical charts of the whole Family, Anand Bhavan isn’t in the slightest bit apologetic about praising, what is after all only a family, to the skies. In some ways, that’s not surprising; Indians are hardly subtle when it comes to hero-worship. But it did leave me with a vague sense of unease, even foreboding, as the museum reminds us of the rather solid position dynasty has in politics and just how much power it had—and still has—over  India.

First published on NewsYaps