Calling for an end to the indefinite fast by Anna Hazare and three members of the Team Anna at Jantar Mantar recently, 22 eminent citizens appealed to them, saying, “Instead, we call upon them to focus their energies on creating an alternative political force that is democratic, accountable, ethical and non-violent and capable of leading an electoral revolution to democratise and decentralize power and make the power structures of the country more accountable to the people.” The names included those of retired General V K Singh, retired Chief Justice V R Krishna Iyer, actor Anupam Kher, among others. That’s what Anna and his team did. Now, the debate is open on whether making a political party and contesting elections is the best thing ahead. Be that as it may, there is no denying that the democracy we practice in India is largely representative, and hence, based on the creation and protection of vote banks. It is not participative in the sense that Gram Sabhas and Zila Parishads have no role in the larger scheme of things. And there is no Right to Recall. One has no control on the elected and the rulers after casting one’s vote. Right to Information has been weakened in practice and violated by force many times.
That being the case, having a new political force from outside the current political spectrum is a welcome development. Today’s politics has three pillars: corruption, communalism and regionalism. Another dimension can be surely created by professionals and social workers, one that is based on citizens’ action, secularism and welfare economics; curbs systemic corruption, and upholds the spirit of the Indian Constitution in letter and spirit.
Things as they stand are flawed and contempt-worthy. Democracy means the right to vote at regular intervals, without any role in the intermediate period. Election means the ability to whip up a favourable vote bank based on some identity of community, caste, sub-caste or language, and at times, geography, and make them vote for you irrespective of the issues at stake. Economy means the greed for buying and consuming irrespective of the need of the commodities and the means to purchase.
Secularism means allowing everyone to use public life, space and time for open and often loud promotion of one’s religious beliefs, even to the detriment of the others. Justice means waiting for two decades for a decision on a dispute or meting out instant justice through violence. Sovereignty means the right of the rulers to auction or sell or give against bribes, the national resources of land, water, air-waves, minerals, etc., often to multi-national companies from outside. Equality means that all are equal in suffering if you cannot pay up to benefit from the system.
In its seventh decade of independence, the Indian situation needs redefinition. Democracy should mean the right to vote, right to recall the voted ones, and right to participate in decision-making in all possible ways, including getting the services of the system within stipulated time and resources. Election should mean informed debate on issues and policies, with those having the support of the maximum people after debate getting elected. Economy should mean a system of non-corrupt welfare-based allocation of resources and their use in the best way possible, allowing free enterprise within the framework of law while also ensuring quality standard of living.
Secularism should mean the freedom to practice one’s religion without imposing anything on others, and keeping beliefs and politics independent of each other. Justice should mean getting a just decision as per law within stipulated time without fear or favour. Sovereignty should mean freedom of the people exercised through their elected rulers, to remain politically independent, economically free to make our own decisions in our interests, and militarily secure. Equality should mean that all citizens are equal before law, irrespective of class or caste.
To ensure this constitutionally guaranteed rightful scenario, we need a thorough revamp of the Indian electoral and administrative systems, judicial and police reforms, economic overhaul and proactive socially engaged armed forces. If the emergence of a body of well-meaning professionals and social activists helps in the evolution of this ideal scenario, it is most welcome.
However, the new political alternative must embrace more than a few people and organizations. It must include all people’s movements related to gender rights, educational issues, RTI activism, independent workers’, farmers’ and tribal movements. Only that can create a broad-based Swaraj or Parivartan or Naya Bharat movement that brings together the two distinct entities: Urban India and Rural Bharat.
