Friday, 16 November 2012

Asian Juggernaut China aims for bigger share in south Asian water lifeline

Water shortages are in much of Asia is beginning to threaten rapid economic modernization, prompting the building of upstream projects on international rivers. If water geopolitics were to spur interstate tensions through reduced water flows to neighboring states, the India progress could stall. Water has emerged as a key issue that could determine whether Asia is headed toward mutually beneficial cooperation or deleterious interasian competition. No country could influence that direction more than China, which controls the Tibetan plateau the source of most major rivers of Asia. Tibet’s vast glaciers and high altitude have endowed it with the world's greatest river systems. Its river waters are a lifeline to the world's two most-populous countries China and India as well as to Bangladesh, Myanmar, Bhutan, Nepal, Cambodia, Pakistan, Laos, Thailand and Vietnam. These countries make up 47 % of the global population. Yet Asia is a water-deficient continent. Although home to more than half of the human population, Asia has less fresh water 3,920 cubic meters per person than any continent besides Antarctica. Household water consumption in Asia is rising rapidly, according to a 2006 U.N. report, but such is the water scarcity that not many Asians can aspire to the lifestyle of Americans, who daily use 400 liters per person, or more than 2.5 times the average in Asia.
While intrastate water-sharing disputes have become rife in India and in asian level with Pakistan to Southeast Asia and China it is the potential interasain conflict over river-water resources that should be of greater concern.Since china has greater influence over Tibet, where major rivers originate, including the Indus, the Mekong, the Yangtze, the Yellow, the Salween, the Brahmaputra, the Karnali and the Sutlej. Among Asia's mighty rivers, only the Ganges starts from the Indian side of the Himalayas.
The unbalanced availability of water within some states (abundant in some areas but deficient in others) has given rise to grand ideas from linking rivers in India to diverting the fast-flowing Brahmaputra northward to feed the arid areas in the Chinese heartland. As water anguish has been aggravated in its north due to environmentally unsustainable intensive farming, China has increasingly turned its attention to the abundant water reserves that the Tibetan plateau holds. It has dammed rivers, not just to produce hydropower but also to channel waters for irrigation and other purposes, and is currently toying with massive interbasin and inter-river water-transfer projects.
After building two dams upstream, China is building at least three more on the Mekong, inflaming passions in Vietnam, Laos, Cambodia and Thailand. Several Chinese projects in west-central Tibet bearing on river-water flows into India, but Beijing is reluctant to share information.The 10 major watersheds formed by the Himalayas and Tibetan highlands spread out river waters far and wide in Asia. Control over the 2.5 million-square-km Tibetan plateau gives China tremendous advantage, besides access to vast natural resources. Having extensively contaminated its own major rivers through unbridled industrialization, China now threatens the ecological viability of river systems tied to South and Southeast Asia in its bid to meet its thirst for water and energy.
As in the past, no country is going to be more affected by Chinese plans and projects in Tibet than India.The potential threat to use will be once china influence the water resrves originating from Tibet,it may affect many south asian nations mainly india and balngaldesh,hence infiltration from bangalesh to NE regions of india will raise as more people will be migrating for survival.Also we need to solve our own interstate river confict at high priority.
Despite having interstate and interasian water conflict,india is having one of the worst water transport facilty.In eastern UP, contaminated water may have led to the death of 50,000 children over the last 35 years? These 50,000 children died due to ground water contamination & lack of piped water supply. Mostly 40%-50% of water supplied to cities is lost in distribution, it leaks through the pipes and is wasted. The same is the case with power generated is lost heavily in India in distribution itself compared to china(6.8% of total power lost in transmission and distribution-china;23.4% of total power lost in India).This shows how inefficient we are in conserving energy resources. As per official estimates, India might run short of water by 2050, when the population is expected to peak at 1.7 billion.

The point to ponder is that water not only can cause huge social unrest, it can actually trigger water wars too, Chinese aggravated plans to dam the Brahmaputra: "The mega-rerouting (of Tibetan waters northwards) would constitute the declaration of a water war on lower-riparian India and Bangladesh affecting other south east Asian nations".
I have come across the work of Krishna Khanna Ji of iwatch regarding the drinking water project “Community based Safe Drinking, Cooking, Bathing and Swimming Water @ 1 paisa per litre for Rural & Urban India”. 80% of all diseases are water borne in india. One of Cheapest green technology for safe drinking water using only common salt & power as raw materials. For 1 million litres of Safe Water only 10KW power & 5kgs of salt are required. Solar powered units are also available, as many parts of the country do not have reliable power. More than 1100 installations are already running from Kashmir to Kanyakumari. Bottled water costs 2000 times more than sanitised community water. WHO has listed electro chlorination as one of the process of disinfection of drinking water for Preventive Health Care. See for more details at;

Jai!Jai Bharat!


Educated Youths should take part in Nation building.: We need performing leaders rather than ones for sh...

Educated Youths should take part in Nation building.: We need performing leaders rather than ones for sh...: One of the reason why India is unable to progress at faster economic growth rate is we have very low productivity (Number of goods produce...

We need performing leaders rather than ones for show

One of the reason why India is unable to progress at faster economic growth rate is we have very low productivity (Number of goods produced per working hour) compared to the population we have, restriction of free trade and miserable labors laws which nudge the growth badly; This is simply a policy logjam, also we don’t have a mechanism to get best person for the most responsible jobs in the country, especially in political arena. Why are we like this? To my hindsight there are two main causes. One such cause, it’s quite common with Indians thinks that it is almost all right for politician’s son to become the next leader? It sounds the fact that Indians are emotional people. The content of our films and TV programmes is ample evidence of this. When it comes to choosing a public figure, the decision is almost never completely rational,rather it is identity based. We are fond of Big B, so we give Junior B a chance, after Indira Gandhi, Rajeev was projected and sworn in power and now Sonia/Rahul Gandhi, as well in south people fond of MGR after his death people go for Jayalalitha, then so many have grown from the cinema background only despite many are economic illiterates and lack of knowledge in best policy required for nation. These things don’t matter much when all we are doing is choosing the star you want to watch on screen alone. But it has huge repercussions when choosing people to run the country in this complex world economy. Political choices by voters must be rational. Our vote is an important choice for our country future, not a place for mere expression of love for the one whom we like.

Second crucial thing is that there is a lack of good political institution to groom political talent among leaders. We create great engineers and doctors but we don’t take our political courses seriously. It’s very miserable that we don’t have any institution like Georgetown University in US, which actually trains students, young leaders for political careers. But a hope of light is glowing now in India; FTI-Freedom Team of India is creating a platform for grooming the leaders in a systematic way. Another big mess we have is our political parties for past 7 decades does not have any methods of taking bright young workers, conducting training programmes or having meritocratic evaluation system in place to make sure the best talent gets a chance to shine; rather it runs by favouritism, gang wars or the one who is close with person in power, hence the good people are voluntarily away from this swamp considering politics is place where thugs/Knaves assemble and rule.

Then there is lack of political awareness among the people and because of socialist rabble which made people believe that government is for them in all aspect like maa-baap culture. Already the masses are poor and in destitute for their basic needs hence using this stigma in the diversified society many messiahs have started forming political parties declaring them as if they are their saviors and now we have countless number of political parties with current FPTP system,if at all given PR-Proportional representation type of democracy where everyone will influencing the government decision(current system too has these influence but PR will cause more bad result) and finally resulting in bad decisions or favorable to some groups which is quite dangerous for India.

If at all India been following PR, we would have been unable even to have the 1991 economic reforms. India would have by now splintered (or be in the process of splintering) into many pieces. During 1990s India had no money to pay government officials, teachers, even defence  It was being bankrupted at an alarming rate. And insurgency in Assam and NE was becoming out of control.Had the 1991 reforms not come in, and some credit extended to state governments, the states would have gone bankrupt. At that stage, the North East would have almost certainly split from India. Like USSR split into its constituent parts, India would have gone back to some form of pre-1947 disorder.

Hence its sounds a stringent signal that India needs a strong (internal law and order)police and armed force(defence),else  India can't survive in one piece for long. India is prone to Balkanisation (it is after all a sub-continent with huge diversity, not even a single social force to unite because already crooks divided on basis on religion and caste). That's a basic message every policy maker should thoroughly understand. In ancient India it was first suggested by Chanakya,when the Mauryan empire forgot this lesson, India splintered and became vulnerable to all kinds of foreign attacks.With proportional representation India will Balkanise faster as its experiencing in many internal states trying to get bifurcated like AP/Telangana and west Bengal/Bangaldesh,NE Regions etc, hence the centre should always be strong enough to bind nation together with good political leadership, not like the one we have for decades a banana republic type of unstable coalition.

Let’s select the right leaders for the right job, its country future and showing irrational emotion takes us nowhere. Join and support FTI
in grooming best leaders for future India,

Recommended reading: Dangers of Proportional representation democracy in India by Sanjeev Sabhlok

Jai Hind!Jai Bharat!


Thursday, 15 November 2012

Win Rs.5 lakhs if you can solve India’s problems! (FTI’s policy competition)

Dear Readers,

FTI has launched All India public policy competition,one of the important key strategy area for India's governance improvement.Kindly share this widely to all your friends,colleges,university and friends of friends.

Launch date: 15 November 2012
Last date for submission of policies: 28 February 2013
The Freedom Team of India is pleased to announce an All India Policy Writing Competition with Rs.5 lakhs in prize money. The first prize for the best policy is Rs.1 lakh, with total prize money of Rs.5 lakhs.
Individuals or teams can participate. Only Indian citizens (20 years or older) are eligible for prizes. There is no limit on prizes a person can win.
Please download the competition documents. Please also register on the FTI Competition Google Group. You can ask questions on FTI’s Public Forum.
1) Download competition documents
Competition Rules (PDF)
Policy Template (Word)
Colour poster (A4) for notice boards (PDF)
Black and White Poster (A4) for notice boards (PDF)
2) Register to get regular updates
Please join the FTI Policy Competition Google Group to register. FTI will use this group to send updates.
3) Ask FTI for help
Please ask questions about the competition on FTI’s Public Forum. FTI may selectively respond on the Google group.
Who has contributed to the prize money?
Only Indian citizens are permitted (under the Indian law) to contribute to FTI. Click here for the list of prize money donors. If you wish to contribute funds for FTI activities, details are provided here. You can also support FTI in many other ways.
If you are not an Indian citizen but wish to assist FTI, you can consider the options listed here.

Jai Hind!Jai Bharat!

Sunday, 11 November 2012

The forgotten Gem-Arthshasthra(Science of wealth)

Good policies are vital to change India’s governance. Before, two thousand years ago, India was the sone ki chidiya (Golden Bird) of the world, that is the reason the west world (Britain, France, Portugal, Greece, Arabs etc) were smitten and in search of India all the way. Such a wealth and glorious state of affairs we had because of India’s public policy was based on Chanakya’s Arthashastra which contains an incredibly sophisticated understanding of human nature and society. Chanakya’s book preceded Adam Smith’s Wealth of Nations (another extremely superior piece of thinking) by nearly two thousand years.

Now what is that forgotten so called gem Arthashastra? Well, artha means wealth, and shastra means science. So it is the science of wealth.More than 2,000 years ago (321-185 BCE), Vishnugupta Chanakya a minister under the mightiest mauryan empire, wrote The Arthashastra – the science of wealth and welfare. It contains 150 chapters, which are distributed among 15 books. The Arthashastra develops three interlinked and mutually complementary parts:

1. Arthaniti (economic policies) to promote economic growth;
2. dandaniti (administration of justice) to ensure judicial fairness; and
3. videshniti (foreign affairs policy) to maintain independence and to expand the kingdom.
The Arthashastra contains a sufficient number of coherent economic concepts and hypotheses and an inter-dependent system of relationships. Almost all of his insights, concepts, and methodology are relevant today. The Arthashastra far removed from the heart and minds of Indians, for whatever unknown reason, India has simply forgotten this crucial (Bible or Gita) book. It holds the key for India’s future wealth. But we shoddily followed socialism from 1947 and still we are suffering extremely with socialist policies.In fact, socialism is an entirely foreign idea to India. It has purely French-German-British roots (Rousseau-Hegel/Marx-Laski). A complete half-baked western ideology, we Indians has a worst colonial hangover of always admiring the west for anything, though we have many best things in our country. It becomes a common refrain we not even respect the country’s Top national award(Desh rathna,Padmabusan,Visbushan,padhmasri etc) in any aspect as best, but when west has given some Oscar or Nobel prize then only we consider it as an recognition. Given the deep understanding of markets and incentives that Chanakya possessed, and which is part of India’s cultural heritage, it is real shames that Indian is governed purely go by the Western idea of socialism. For sure there are no political parties in India swearing the teachings of Arthashastra or Chanakyian ideologies.What a shame rather fools go by failure ideologies of Marxian etc! What a come down from the brilliant legacy of Chanakya. For instance, Chanakya very wisely regulated even liquor and prostitution, instead of banning them.

Currently i foresee a very rare team like FTI which is considering institutional thinking in a very detailed and systematic way by adopting principles in Arthashastra which is a very good sign for India's future. Unless we prepare for exam and just mere praying god alone will not help us pass the exam, similarly sheer hard work is essential;the same is the case with india which needs sufficient leadership preparation with coherent and aligned world best policies before plunging in to any political landscape,unless the destiny will be in the hands of venal and mendacious politicians. Pls visit FTI site and offer your support

Below schematic depicts you the proposition of FTI’s stand with good policies and system of governance.

Jai Hind!!!Jai Bharat!!!


Friday, 9 November 2012

Its high Time &need of hour for Educated Youths to take part in Nation building.: The exposition of caste-An enemy of egalitarian so...

Its high Time &need of hour for Educated Youths to take part in Nation building.: The exposition of caste-An enemy of egalitarian so...: Dear Readers, Caveat: This is a longish post related to Indian caste system detailed analysis. If there is one problem that keeps Indi...

The exposition of caste-An enemy of egalitarian society now

Dear Readers,

Caveat: This is a longish post related to Indian caste system detailed analysis.

If there is one problem that keeps India’s progress in check, it is that of caste. The Hindu caste system divides society so rigidly that everyone is either an outsider or insider. There is always a side, depending on where one is looking from. This also prevents the country from moving forward in a single-minded manner, for there is no unifying social force that can make everyone come together to change their lot. Political parties, of course, are the worst exploiters of caste. But there are many others who are equally responsible for maintaining the status quo, though always claiming to do otherwise. The cynicism of political parties can be dealt with since it is so obvious. It is the idealists who are tougher to handle, precisely because they believe they are right. here is greater socialisation across castes and communities and, unless politics intervenes, there is greater heterogeneity in living areas.Recently I have posted in Tamil regarding the disruption and chaos happened in Ramnathapuram and paramakudi in south tamil nadu due to mere paying respect and celebrating birth of two regional leaders statue (Pon Muthu ramalinga devar and imanuavel Sekharan) finally lead to several killed and ended with blood shed.But those leaders have fought for a noble cause of nation’s freedom.  Caste discrimination becomes one of the chief cause of malady in many parts of India, though these are the social issues which social reformers should be resolving it, off course I am not advocating state to involve in these affairs, despite the current political system exploit through gaps, ignorance of people and make use to gain their personal advantage as the colonial legacy once left us a phenomenon of “Divide and rule” in India.I  have complied an detailed analysis through various references.

The phenomenon of Caste has aroused more controversy than any other aspect of Indian life and thought. Some see India’s caste system as the defining feature of Indian culture and some have dismissed it as a colonial artifact. Since the days of the British rule, both historians and anthropologists referred to India as a ‘caste society’.Obviously this is an overstatement of the importance of caste. But for many leading
personalities, caste was, and is, a real force in Indian life. As explained by experts in the field such as Dr Susan Bayly, caste is not the essence of Indian culture and civilization. It is rather a contingent and variable response to the enormous changes that occurred in the subcontinent’s political landscape both before and after the colonial conquest.

Definition of Caste : the concepts of Jati and Varna:

The New Shorter Oxford English Dictionary defines Caste as “a Hindu hereditary class of socially equal persons, united in religion and usually following similar occupations, distinguished from other castes in the hierarchy by its relative degree of purity or pollution.” The term Caste is commonly used to refer to two
distinct concepts of corporate affiliation: the ‘Jati’ (birth group) and the Varna (order,class or kind). The term Jāti is used for the units of thousands or sometimes millions of people with whom one may identify oneself for such purposes as marriage. There are thousands of titles associated with specific Jatis in different parts of the country:Rajput,reddy,mudhaliar,gounder,chettiar,vaniyar,Chamar and Jat – these terms have come to be widely recognised. But these terms are unfamiliar to people outside a limited geographical area. In contrast to this profusion of Jatis or birth-groups, the concept of Varna involves a scheme with only four divisions. Thus what would now be called Hindu society is conceived of as being divisible into four very large units which transcend specific regional associations.These are: Brahman, Kshatriya, Vaishya and sudhdra. They are commonly understood as a ranked order of precedence. Then there is another caste called the ‘fifth’ one (called Pañcama), the so-called ‘untouchable’ (the hill and forest population who are called tribals, inclusive). This group occupies a place below, outside this Varna scheme.

The Brahmanas are commonly identified with those who fulfil the calling of priests and spiritual preceptors. The Kshatriyas (etymologically, the ‘protectors’) are usually rulers and warriors. The Vaisyas are those who have commercial livelihood,and are associated with other producers and wealth-creators as well. The sudhdras are toilers and artisans. People belonging to the ‘fifth’ group perform ‘unclean’ services
such as cremation, killing animals for food, etc.

Caste in Theory and Practice:

Those sharing a common caste identity may subscribe to at least a notional tradition of common descent, as well as a claim of common geographical origin and a particular occupational ideal. For instance, an individual claiming Brahman parentage is not obliged to follow a priestly or preceptoral livelihood. A man professing princely descent automatically is not expected to wield a sword. But those claiming Brahmin or Katriya origin do not expect others to think that their ancestors were humble labourers or providers of menial service, as would be the case for an individual identified by a low-caste Jati designation such a Paraiyan or Chamar. In theory at least, civilized ‘caste Hindus’ regard it as wrong and unnatural to share food or have other intimate social contact with those who are dissimilar to them in terms of caste.The implication is that to be of a high or low caste is a matter of innate quality or essence. This is what is stated in many Indian scriptures dealing with caste ideals.But in real life, these principles have often been widely contested and modified. The implication would be that all who are born into the so-called ‘clean’ castes, rank as high and pure, regardless of wealth, achievement or other individual circumstances.Caste-society is mobile and fluid, rather than static and inflexible.Caste is explained by many specialists as a system of elaborately stratified social hierarchy that distinguishes India from all other societies. It has achieved much the same significance in social, political and academic debates as ‘race’ in the United States, ‘class’ in Britain and ‘faction’ in Italy. It has thus been widely thought of as the paramount fact of life in the subcontinent, and for some, it is the very core or essence of south Asian civilization.

The most primitive beginnings:

The Puruna Sukta of the rigveda contains the first symbolic reference to the emergence of the four castes, Brahmanas, Rājanyas (Kshatriyas), Vaisyas and sudhras, from the mouth, shoulders, thighs and feet respectively of the Cosmic Being. Interpretation then came into play, claiming that these castes are in the descending order of importance. As a matter of fact, the Hindu castes are not related to heredity or birth. What is implied in this symbolic description of the emergence of the four castes is that human society is given its ‘voice’(mukham),‘order’ (bahu), ‘form’(uru) and ‘change’ (pad) respectively. The vocational choice was mainly need-based and circumstantial, in terms of the availability of labour in certain places and certain times.Manu the Law Giver explains the principle of caste as a universal law of life.The key principle of ‘caste Hindu’ thought is understood as the code of duty,religious law and right human conduct which defines the path to virtue (Dharma) and spiritual fulfilment for all humankind. According to Manu, the source of this Dharma is the Will of the Divine Creator who gave each of the four human archetypes or Varnas a distinct moral quality, and a calling to follow. God, the ‘lustrous one’, made ‘separate innate activities’ for the different orders of humanity, says Manu. He called these, ‘Varnas’ and laid down their duties and responsibilities so as to make life in society comfortable and meaningful.The caste system was designed and expected to make social life a well-knit, self-dependent unit, implying of course, mutual dependence. Everybody was expected to contribute his mite to the well-being of the society at all levels. Manu also explains that the classification of castes based on profession, does not disqualify the members to inter-marry. He speaks of “anuloma” type of marriages (in the descending order) according to which a man belonging to the higher order may marry a woman belonging to the lower order. The Varna classification was of course, not rigid or inflexible. In the Ramayana for instance,Parasurama who was a Brahmin by birth but behaved as a Kshatriya. Viswavamitra who was a king by birth became a Brahmin by virtue of his spiritual attainments. Drona and Kripa in the Mahabharata were Brahmins by Jati but became Kshatriyas by profession. It is clear that this system of four divisions (caturvarnayam) is based on the division of gunas and activities corresponding with those gunas,elaborates that all occupations are important and correspond to various needs of the segments of society and are dispensed according to ability on the basis of qualifications(gunas).The duties relating to each adopted vocation are also listed in vedas.It is pointed out in
that no matter what a person’s duty or task is, one attains perfection or heavenly bliss if he is fully dedicated to it and performs it with pleasure and interest as if it were a service to the Lord Himself.It is thus clear that there was no ‘rigidity’ in regard to the caste divisions in ancient times, but it became unfortunately, a point of discord in course of time.Narrow walls were raised between one community and another. The Brahmanas,supposed to be the repositories of sacred knowledge, with the favour of the ruling class (kshatriyas) became the wielders of absolute power in religious domain. The affected party was the sudhra or the working class and the Pancama (out-caste).

The basic cause of the malady:

Hence it’s quite clear from the above analysis that the 4 varnas are like a cosmic being which should be inter dependent and in the middle ages certain anti social beings had discriminated these varnas and created oppression between last varna class.The sole cause of discord and animosity that affected various sections of society is non-discrimination between the two segments ‘Jati’ (caste by birth) and ‘Varna’
(caste by profession). One may claim to have been born in a particular Jati and consider oneself as (pure) or (auspicious). But the division in terms of caste by profession (varna) remains flexible. E.g., professions as those of Doctors,Lawyers, Engineers, Professors and Musicians. Those born in any Jati can take up any of the above professions. That was the original import and intention of ancient scriptures and law-texts. But in India, in the middle ages, people began to think of only one type of caste, i.e., caste by birth or Jati. An individual began to think of himself or herself as superior or inferior to others. This is the chief cause of malady in India. All the ruling parties in the country, since the dawn of Independence, both at
the Centre and in different States, have been missing this point and are as a matter of fact, widening the rift between one Varna and another. It is time this truth should be brought out in bold relief, publicized and popularized by all our statesmen, politicians, social reformers, educationists, religious and spiritual leaders, heads of monasteries and other organizations if they are really interested in creating an egalitarian society.
But through politicians state has intervened and exploit’s people ignorance fro vote banks and manifesting themselves as they are the saviors or messiah to guard them.

Post Mughal Period:

In the post-Mughal period, the religious atmosphere in India tended to show what may be described as ‘casteless’ and anti-Brahmanical signs. The religions during this period and even before, derived their support from the Bhakti traditions inspired by great teachers like Ramanuja, Guru Nanak, Caitanya and Kabir.
By the 16th century, the rise of Muslim-ruled kingdoms in the Deccan and North, spread the teachings of Islam to both humble and elite groups.After the decline of Mughal power in the early 18th century, Muslim continued to be revered by both Muslims and non-Muslim Hindus. These cult saints attracted
constituencies which were similar to the followings of the Hindu bhakti teachers and Sikh gurus, and which shared many of their ideas and spiritual practices. Thus, from these sources also, Indians encountered messages of devotion to a Deity which was to be seen not only as transcendent, but also as dissolving all divisions of rank and hierarchy through practices of personalised mystical devotion. The teaching of
devotional approach (bhakti) simply gave to the ordinary caste-Hindu, an experience of mystical and apparently ‘casteless’ union with the Divine. But at the practical level, the position did not change,still they do not deny or give up claims for the validity of their caste distinctions.Many bhakti sects denied initiation to ‘unclean’ groups. Some allowed only those of Brahmin birth to become gurus. Further, the activities of these ‘conversion’ faiths gave rise to assertive counter-movements like Bengal’s early 19th century Dharma
Sabha organisations which rallied self-professed preservers of orthodox faith to the defence of Brahmanical authority. In many cases both before and during the colonial period, battles took place in the Bengal between organized groups of Hindu ‘modernisers’ and ‘traditionalists’. This only helped to heighten the awareness of Jati and Varna concepts for people of varying social backgrounds, both before and after
the colonial era.From the later 19th century all the ideas about caste were given new impetus by their collision with two new forces in Indian life. The first of these was the encounter with notions of individual rights and nationhood which derive primarily from the writings of Western social theorists of the period. The second was the increasing self-confidence of the large and growing Indian intelligentsias which had
been expanding rapidly since the 1950s.

As the days go on the oppression of the sudhra class also insisted heavily and they were denied basic education and other rights.Certain strong social reformers evolved like Swami Dayananda Sarasvati, founder of the Arya Samaj (1875) and Swami Vivekananda, founder of the Ramakrishna Mission Movement (1897). Many other important social and political leaders also played an active role, most notably M.G. Ranade and other leaders of India’s most influential pre-1st World War ‘reformist’.
They were against the practice of ‘Jati’ and ‘Varna’,in their view, the values and solidarities to which they attached the English term ‘caste’raised issues requiring ‘public men’ (and sometimes women) to take a stand in the rapidly proliferating print media. What they wrote was an explicit challenge to those orientalists who saw caste as an immoral institution which had prevented Indians from acquiring the bond of a universal ethical code, thus debarring them from the achievement of nationhood. By the end of the 19th century, three basic views of caste had emerged:

1. The incubus view that caste in all its forms is a divisive and pernicious force, and a negation of nationhood;
2. The golden chain view that ‘caste’ as a Varna is to be seen as an ideology of spiritual orders and moral affinities, and as a potential basis for national regeneration;
3. The idealised corporation view that Jati is to be seen as a concrete ethnographic fact of Indian life, a source of historic national strengths and organised self-improvement or ‘uplift’.

To resolve this discrimination and inhuman sin the National Social Conference (1887) was founded by the Bombay High Court Judge M.G. Ranade (1842-1901) and the Madras Civil Sevant R.Raghunatha Rao (1831-1912). The supporters of this Conference were expected to endorse the so-called uplift for untouchables, as well as the education of women, the banning of child marriages and the abolition of
penitential seclusion for widows. Those who participated in the 1909 Conference declared that Caste was an alien and slavish institution which had been created in relatively recent times under pernicious ethnological and historical circumstances. Caste values were the badge of a ‘degraded’ and unfree people and a source of ‘irksome and painful customs’ which had rigidified a once free and open social order, ‘trenching on the liberty of interior times’ and ‘shackling’ Indians within a ‘prison house’ of superstition and social oppression.

Also Swami Vivekananda (1863-1902) condemned the oppressive treatment of the so-called untouchables and other subordinate castes. He re-echoed contemporary Western ethnological themes in his remarks about the ‘natural differences of ability and character’ that separated persons of unlike Varna.His views became a source of inspiration to Mahatma Gandhi in dealing with the problem of Casteism. Swami Vivekannda wrote:
“Each caste has become,as it were, a separate racial element. If a man lives long enough in India, he will be able to tell from the features what caste a man belongs to”. ‘Two different races mix and fuse, and out of them rises one strong distinct type. This tries to save itself from admixture, and here you see the beginning of caste. Look at the apple. The best specimens have been produced by crossing, but once crossed; we try to preserve the variety intact. ‘Caste has its bad side, but its benefits outweigh its disadvantages.’ Hence, there is no reason why you are greater than I am?
Even now, some of the leading national news papers publish long columns of ‘matrimonial classifieds’ asking for brides or grooms of a particular community or caste. Marriages between people of substantially different caste background are still as rare in the countryside as they are in the cities. Further, in both towns and nucleated village settlements there are still older housing areas containing single-caste residential streets. These include the ‘Brahmin-only’ streets surrounding many Hindu temples as well as the concentrations of impoverished Harijan-untouchables who still live apart from the so-called ‘clean’-caste populations in their own separate hamlets and urban slum enclaves.Thus the making of caste-society in India has involved a sequence of complexity.

The present effects:

Even after fifty years of Independence, Caste continues to be a major theme in Indian politics. Many political parties try to make caste an issue in the electoral arena and cash in. They denounce it as a social evil and attack others for being ‘backward-looking’ and ‘casteist’. Many aspects of the contemporary caste-life in
India echo the principles found in classical Indian religious scriptures. But in the West, neither race nor class can be related to any comparable body of codified texts and teachings.For centuries the black African race was oppressed and impoverished by Americans,but now the situation is changed and Bararck obama was re-elected again as the mightiest president of U.S in 2012 where it has 80% of white population,but it’s a nation which very well understood that talent is greatest national resource and they respect that and provide opportunity to all who has irrespective of caste,creed,race and ethinicity.Where as the Indian Government, in the name of creating a casteless, secular society, and to compensate the injustice meted out by the so-called higher castes to the oppressed,down trodden, economically poor, educationally backward masses of India, created a plethora of ‘new’castes. These new castes are classified as Backward Classes,Schedule Castes and Scheduled Tribes. Tribal people are included in the Scheduled Tribes. These new castes are ‘protected’ by the Quota System or Reservation Policy for widening their educational and employment opportunities. The Tamil Nadu Government has created one more Community called the ‘Most Backward class/Community’ so as to benefit certain other groups. . These people are preferred to all other groups for getting admissions to Schools, Colleges and Universities, and also for getting selected for different types of jobs. The higher classes have been called the ‘Forward Classes’; and people belonging to this group face a tough challenge in what is called an ‘open competition’. This ‘reservation policy’ has been in vogue for quite some time and will continue indefinitely for some more years atlast people will be fighting as if it was their “constitutional right”.since it does not have any sunset clause for this policy officially. The resultant picture is that merit gets the back seat and people using their rights of reservation are benefited at all levels,
however unqualified they may otherwise be.Hence to abolish reservation first in place there should be provision of equality of opportunity like sports,education,basic facilities to all of the citizens,then reservation imposed by state should be abolished else brain drain will be there and India will lose its intellectual capital.FTI has discussed these issues in detail in many forums pls visit

What is the solution?

In the light of this, we have to come to certain conclusions and offer viable solutions to the problems created by a wrong understanding and application of the principle of Caste in India. What has been there for centuries cannot be undone in a day or two. There is no magic wand by which we can create a ‘casteless’ society overnight. We have to take the horn by his bulls and try to solve the problem. It is rather, a problem with our own understanding and interpretation of Caste. There is nothing wrong as such with the concepts of Caste as understood and practised by the wise of yore. As pointed out earlier, one has to draw a distinction between Jati (caste by birth) and Varna (caste by profession). Indians wherever they live, should
understand that there is no clash of interests between one Varna and another or between one Jati and another. So long as one can identify himself or herself as belonging to a particular birth-group and believe that they belong to a ‘pure’ origin,there is nothing wrong, so long as they do not harm others verbally or physically on the ground that they belong to a lower Jati and that they are not equal in social,religious and other matters. One should not and need not make much fuss about this factor. Then the division of society into the four Varnas and the distribution of labour is what should really cause worry too many. Even here, there need be no discord or dispute so long as the social needs are provided by different people who are proficient in different fields. A man of Brahmin Jati, for example, may be proud of his lineage
and parentage; but he may, by virtue of his educational qualifications and aptitude become an engineer or marine biologist and contribute to those departments of study.He may if he so desires, join military forces and combat the enemies. He may still retain his Brahmin identity.

Towards the end of the 20th century and on the threshold of the 21st century,in the urbanized areas inter-caste, inter-racial and inter-continental marriages have become quite common.A Brahmin boy may, for instance, marry a non-brahmin girl. A Hindu girl may marry a Muslim boy. Or an Indian may marry a French korean or English. In a majority of cases,there may be a cultural and commensal change. Those who were vegetarians are fast becoming non-vegetarians and vice-versa. Drinking wine is no longer a taboo in many Hindu families. Some do it openly and others, due to some compulsions, do it secretly. This is to point out that the original divisions of society into Jati and Varna are fast losing their relevance and sanctity. The worst affected parties are the people in rural areas where they are too much ignorant,exploited and illiteracy causes too much chaos in social harmony.

The world by nature is a wonderful and mysterious one. Diversity is the Art of Nature; but Unity should be the Heart of human.One of the stance from vedas mentions,

“What exists is one, but wise men call it by different names.”

Let people practice what they think is right and good for them; but let them not fight in the name of religion, philosophy, race, caste, class, community, faction, cult, group or political affiliations. All have their own place, their own grace and role to play in making the India beautiful and habitable to live peacefully only through 100% education at first. Let there be an understanding of the basic values of life and together we live as an egalitarian society.

Come together; speak to one another; let your minds be of one accord!

Jai Hind!!!Jai Bharat!!!



1. IK Foundation Lecture Series,‘Indian Culture in the Modern World’,Oxford Centre for Vaishnava and Hindu Studies.
2.Caste, Society and Politics in India from the Eighteenth Century to the Modern Age, Cambridge
University Press ,2001.

Thursday, 8 November 2012

Values and Stature is down,blood shed for mere statue on caste grounds

Dear Readers,

Caveat:This is a longish post in Tamil!

I am presenting you this thought provoking post as a guest post by my friend Arunchalam who shared his views and article to me.Perhaps,soon i will be posting in English also in my future blog on detailed caste analysis and its effects on present day society.

A nation where leaders manifesting as Vision 2020,Gharibhi hatto,Jai jawan jai kisan etc,but for centuries together we cannot resolve the deadly caste based discrimination and its evil effect to society.The below is the incident happened in south Tamil Nadu where still in this 21st century also one could surprisingly notice an uncivilized act of people on caste grounds.

சாதிச் சண்டையால் வெட்டப்பட்டு ரத்தக் கறையாகி நிற்கிறது
ராமநாதபுரம் மாவட்டம்.இந்த வருடம் மட்டுமல்ல, ஒவ்வொரு வருடமும் செப்டம்பர், அக்டோபர் மாதங்கள் தென்மாவட்டங்களுக்கும் போலீஸாருக்கும் டென்ஷன் மாவட்டங்களாகவே இருக்கின்றன.

காரணம் செப்டம்பரில் தேவேந்திர குல வேளாளர் இனத்தின் தலைவர் இமானுவேல் சேகரன்
நினைவு நாள். அக்டோபர் முத்துராமலிங்க தேவர் நினைவு பிறந்தநாள்!நமது இனம் எத்தகைய வரலாறுகளையும், கலாசார பின்னணிகளையும் கொண்டதாக இருந்தாலும்
நாம் அதை எப்படி நினைவு கூர்கிறோம் என்பதில்தான் அந்த வரலாற்றுப் பெருமை
வளர்கிறதா, தேய்கிறதா என்று தெரியும்.
அதன்படி பார்த்தால்...
இமானுவேல், முத்துராமலிங்கர் ஆகிய இருவரது வரலாறுகளையும் குலைக்கும்
வகையிலும், அவர்களை பெருமைப்படுத்துகிறோம் என்று சொல்லி அவர்களை பயத்தின்
அடையாளங்களாக மாற்றுவதிலுமே குறியாக இருக்கிறார்கள் அவரது வழி வருபவர்கள்.

இந்த அரசியல்வாதிகளும் பிணத்தை மொய்க்கும் ஈக்கள் போல... சாதி நினைவுகளை
மொய்த்துக் கொண்டு ஓட்டுவேட்டை ஆடி வருகிறார்கள்.கடந்தவருடம் செப்டம்பர் 11-ம் தேதி ஆறு அப்பாவி இளைஞர்கள் பரமக்குடியில் சிட்டுக்குருவிகள் போல போலீஸாரால் சுட்டுக் கொல்லப்பட்டார்கள்.இதோ கடந்த அக்டோபர் 30ம் தேதி முத்துராமலிங்கர் ஜெயந்தியில் கொலை, விபத்து,திட்டமிட்ட வெடிகுண்டு வீச்சு என்று பத்துக்கும் மேற்பட்டவர்கள்
பலிவாங்கப்பட்டிருக்கிறார்கள்.ஏன் இந்த உயிர் பலிகள்? இமானுவேல் சேகரன் கேட்டாரா? முத்துராமலிங்கர் கேட்டாரா?

பரமக்குடியும், பசும்பொன்னும் பதற்றபுரிகளாக கிடக்கின்றன. ஒரு வாரம் பத்து
நாட்கள் கழித்து சரியாகிவிடும் என்று சிலர் சொன்னாலும்... அடுத்த வருடம் இந்த
நாட்கள் நெருங்கும்போது போனமுறை நடந்த கொலைக்கு யாரை பழிவாங்கவேண்டும் என்று
பட்டியல் தயாரிப்புப் பணிகள் ஆரம்பித்துவிடுகின்றன.ஆக... ஒவ்வொரு வருடமும் சங்கிலித் தொடராக இந்த சாதி கொலையோட்டத் தொடர் நடந்துவருகிறது.இமானுவேல் சேகரன் இந்திய இராணுவத்தில் இருந்து நாட்டுக்காக பாடுபட்டவர்.இந்திய சுதந்திரத்துக்காக பாடுபட்டதோடு,. தேசியமும் தெய்வீகமும் என் இரண்டு கண்கள் என்றவர் முத்துராமலிங்க தேவர்.இந்த இருவரது வாழ்க்கையிலும் பின்பற்ற ஏராளமான நல்ல விஷயங்கள் இருக்கின்றன. ஆனால், இவர்களுக்கு அஞ்சலி செலுத்துகிறேன் என்ற போர்வையில் இவர்களைப் பற்றிய நல்ல பிம்பங்களை எல்லாம் சுக்குநூறாக உடைத்து ஒரு பதற்ற பிம்பங்களையே உருவாக்க முயல்கிறார்கள் இருதரப்பினரும்.வருடாவருடம் அவர்களுக்கு அஞ்சலி செலுத்துகிறோம் என்ற பெயரில் மேலும் சிலருக்கும் அஞ்சலி செலுத்த ஏற்பாடு செய்வது ஏன்?

இமானுவேல் சேகரன் நினைவுநாள், தேவர் ஜெயந்தி ஆகிய இரண்டுமே அவர்களைப் பற்றிய
வரலாற்று நிகழ்வுகளை பரப்பி... அவர்கள் விரும்பிய அமைதியான தென்மாவட்டம்
கிடைக்கச் செய்கிறதா?இந்த இருபெரும் நிகழ்ச்சிகளுமே பதற்றக் குறியீடுகளாக மாறிப்போனதன் பெரும் பங்கு யாருக்கு...

இரண்டு சாதிகளின் பெயரையும் சொல்லி அரசியல் செய்யும் அரசியல் சாத்தான்களே
காரணம். ஓட்டு அரசியலுக்காக, எல்லா சாதி மக்களையும் கூர் தீட்டுவதே இந்த
அரசியல்வாதிகள் தான்.

அஞ்சலி செலுத்துவதற்கு எதற்கு ஐநூறு கார்கள், இருநூறு அரிவாள்கள்? இவர்கள் தன்
தலைவனுக்கு அஞ்சலி செலுத்தவா வருகிறார்கள்?

அல்ல... அந்த அரிவாள்கள் மூலம் கலவர நெருப்பைத் தூண்டிவிட்டு இன்னும் சில
நினைவு தினங்களை உருவாக்கிவிட்டு தங்கள் அரசியலின் வாழ்நாளை நீட்டித்துக்

இந்த அரசாங்கம் மக்கள் நலனில் குறிப்பாக தென் மாவட்டத்தில் நிறைந்து வாழும்
தேவேந்திர குல வேளார்கள், தேவர்கள் ஆகிய மக்களின் அமைதியான வாழ்க்கையில்
அக்கறை கொண்டிருந்தால், இந்த நிகழ்ச்சிகள் குறித்து தெளிவான நடைமுறைகளை
வகுத்துக் கொடுத்திருக்க வேண்டும்.

பசும்பொன்னில் முத்துராமலிங்கத் தேவர் சிலைக்கு அரசு சார்பில் நிகழ்ச்சி
எடுக்கப்படுகிறது. இதை தவிர்க்க முடியுமா தவிர்க்க முடியாதா என்பது வேறு
விஷயம்.முத்துராமலிங்கத் தேவருக்கு அரசு மரியாதை வேண்டாம் என்றால், அதைப் போல மற்ற தலைவர்களின் சிலைகளுக்கும் மரியாதை செலுத்துவது என்பது சிக்கலில் தான் போய்
முடியும்.ஆமாம். நம் தமிழ்நாட்டு மக்கள், மக்களாக இல்லாமல் கற்காலத்தை நோக்கிச்
செல்லும் மாக்களாக இருப்பது தான்.

நாட்டுக்காக, சுதந்திரத்துக்காக, பொது நோக்கத்துக்காக போராடிய தலைவர்களை
எல்லாம் சாதி முத்திரை குத்தி, அவர்களுக்கு விழா எடுப்பது ஒரு பேஷனாகிவிட்டது.

*முத்துராமலிங்கத் தேவர், கள்ளர், மறவர், அகமுடையர் சாதிக்காகவா சுதந்திரப்
போராட்டத்தில் குதித்தார்?**காமராஜர் நாடார் மக்களுக்கு மட்டுமா சுதந்திர போராட்டத்தில் பங்கேற்றார்?*
*கட்டபொம்மன் ஆங்கிலேயர்களை எதிர்த்துப் போராடியது நாயுடு சாதி மக்களுக்காகவா?*

*அழகு வீரமுத்துக்கோன் யாதவ மக்களின் உரிமைக்களுக்கு குரல் கொடுத்துவிட்டா

*தீரன் சின்னமலை கொங்கு வேளாள கவுண்டர்களுக்கு மட்டும் உரிமைகளை பெறுவதற்கா

*ராமசாமி படையாச்சி வன்னிய மக்களுக்கு மட்டுமா போராடினார்?*

*ரெட்டைமலை சீனிவாசன் ஆதி திராவிட இனத்துக்காக மட்டுமா போராடினார்?*

*வீரன் சுந்தரலிங்கம் தேவேந்திர குல மக்களுக்காகவா பாடுபட்டான்?*

*பெரும்பிடுகு முத்தரையர் தனது முத்தரையர் சாதிக்காக பாடுபட்டார்?*

ஆனால், இன்று இவர்கள் எல்லாரும் சாதி தலைவர்களாக பாவிக்கப்பட்டு, அவர்களது
சிலைக்கு மாலை போட்டு, ரகளை செய்துக் கொள்வதில் எத்தனை அலாதி தெரியுமா?

கரூரில் தீரன் சின்னமலை சிலைக்கு மாலை போடுவதில் கொங்கு இனத்தில்
ஈஸ்வரனுக்கும் தனியரசுக்கும் சண்டை... இப்படி ஒரு செய்தி படிக்க நேர்ந்ததே?
இதற்காகவா தீரன் சின்னமலை போராடினான்?

நெல்லையில் கட்டபொம்மன் நினைவிடத்துக்கு அஞ்சலி செலுத்துவிட்டு வரும் போது,
நாயுடு இன மக்களும் தலித் மக்களுக்கும் இடையே கலவரம், டி.எஸ்.பி.க்கு கத்திக்
குத்து என்று 2011ம் ஆண்டு செய்தி படிக்கும் போது, கட்டபொம்மன் என்ற குறுநில
மன்னன் மீது மக்களுக்கு என்ன மரியாதை ஏற்படும்?

இவர்களை விடுங்கள்!

*விடுதலை வீரன் வாஞ்சிநாதன் ஐயர் சாதித்தலைவனா?*

*வ.உ.சிதம்பரம் பிள்ளைமார் சங்கத் தலைவரா?*

*அட அவ்வளவு ஏன், பாரதியார் பிராமண சங்கத் தலைவராகவா இருந்தார்?*

*உலகப் பொதுமறை படைத்த திருவள்ளூவர் என்ன சாதி என்று இணையத்தில் இன்னும்
சண்டைப் போட்டுக் கொண்டிருக்கிறார்கள். ஒருவன் அவர் கிராமணி என்கிறான்.
இன்னொருவன் அவர் மயிலாப்பூரைச் சேர்ந்த பிராமணன் என்கிறான். வேறு ஒருவன், அவர்
வள்ளூவர் இனத்தைச் சேர்ந்தவன் என்று எழுதிக் கொண்டிருக்கிறான்.*

*இதைவிட கொடுமை, ராஜ ராஜ சோழன் வன்னியரா தேவரா என்று இணையத்தில் அடித்துக்
கொண்டு சாகிறார்கள்?*

*இன்னும் கொஞ்ச நாட்களில் இவர்களையும் சாதி சங்கத் தலைவர்களாக்கிவிடுவார்கள்.
இதில் வ.உ.சி.யை பிள்ளைமார் சங்கத் தலைவராகவே ஆக்கியும் விட்டார்கள்
என்பதுதான் வேதனை.*

*இன்னும் கொஞ்ச நாளில் சிலப்பதிகார நூலை படைக்க காரணமாக இருந்த கண்ணகியும்
கோவலனும் செட்டியார் தலைவர்களாக மாற்றப்பட்டு, கண்ணகி கோயிலுக்கு இனி
செட்டியார் மட்டுமே சென்று வழி பட வேண்டும் என்ற நிலை வரலாம்!*
இந்தியாவுக்கு சுதந்திரம் வாங்கிக் கொடுத்த காந்தியும் ஒரு வாணிபம் செய்யும்
குடும்பத்தில் பிறந்ததால், அவரையும் செட்டியார் இனத்துக்கு தலைவராக்கி
விடலாம்! பின்னர் சிலப்பதிகாரம் செட்டியார் அதிகாரம் என்று கூட அதிகாரபூர்வமாக
பெயர் மாற்றப்படலாம்!

அண்ணா, தி.மு.க.வை தோற்றுவித்தவர் என்பதை மாற்றி முதலியார் மக்களின் தலைவர்
என்று அழைக்கப்பட்டு, அண்ணா சிலைக்கு முதலியார் மக்களே மாலை அணிவிக்க வேண்டும்!

-இப்படியெல்லாம் ஒரு நாள் நடந்தே தீரும் என்று பயப்படத்தான் தோன்றுகிறது!

அம்பேத்கர் சிலையின் கையை உடைப்பதும், தலையை உடைப்பதும் நம் ஊரில் தலித்
மக்களை இழிவுபடுத்துவது என்று எழுதப்படாத சட்டமாகிப் போனது.

பாவம் அந்த சட்டமாமேதை அம்பேத்கர்!

சிலையின் கை, கால்களை உடைத்தால் அது மனிதர்களின் தலையை வெட்டுவதில்தானே

இன்றைக்கும் நமக்கெல்லாம் சுதந்திரம் வாங்கிக் கொடுத்த தலைவர்கள் சாதி
முத்திரை முத்திரை குத்தப்பட்டதால் தாசில்தார் ஆபீஸ் மூலம் கம்பி வேலிக்குள்
அடைபட்டிருப்பதை பொது இடங்களில் கண்கூடாகவே பார்க்கிறோம்.

*அப்படியென்றால் இதற்கெல்லாம் தீர்வு தான் என்ன?*

*சிலைகளுக்கு மாலை அணிவிக்கிறோம் என்று அரசியல்வாதிகள் மாலை போட்டு, மக்களை
சாலை நெரிசலில் தவிக்கவிடுவதை முதலில் தடுக்க வேண்டும்.*

*அடுத்து, மாவட்டம் தோறும் இரண்டு ஏக்கர் அரசு நிலத்தில், ஊருக்கு வெளியே, ஊர்
எல்லையிலிருந்து 7 அல்லது எட்டு கிலோ மீட்டர் தொலைவில், தலைவர்கள் சிலை வளாகம்
கட்ட வேண்டும். அங்கே காந்தி, அம்பேத்கார், பெரியார், அண்ணா, முத்துராமலிங்கத்
தேவர், இமானுவேல் சேகரன், எம்.ஜி.ஆர்., உள்ளிட்ட எல்லா தலைவர்களின்
சிலைகளையும் வைக்க வேண்டும்.*

*ஆம்... சிலைகளுக்காவது ஒரு சமத்துவபுரம் அமைத்தோம் என்று நிம்மதிப்
பெருமூச்சு விட்டுக் கொள்ளலாம் அல்லவா!*

*அந்த வளாகம் 50 அடி உயர காம்பவுண்டு சுவர் கட்டப்பட்டு, மின்வேலி போடப்பட
வேண்டும். அங்கே நுழைவு வாயிலில் ஒரு போலீஸ் செக் போஸ்ட் போட்டு,
பாதுகாப்புக்கு நிரந்தரமாக ஏற்பாடு செய்ய வேண்டும்.*

தலைவர்களின் பிறந்தநாள் மற்றும் நினைவு நாளுக்கு ஊர்வலம் தடை செய்யப்பட
வேண்டும். அந்த வளாகத்திலேயே, சிறிய அளவில் ஊர்வலமாய் சென்று மாலை போட்டு,
பத்திரிகைகளுக்கு போட்டோவுக்காக போஸ் கொடுத்துக் கொள்ள வேண்டும்.

முதலில் ஊரில் இருக்கும் காந்தி உள்ளிட்ட அனைத்து தலைவர்களின் சிலைகளும்,
ஊருக்கு ஒதுக்குப்புறமாக கொண்டு போய் வளாகத்தில் அடைக்கப்பட வேண்டும்.

என்ன ஒதுக்குப்புறம் என்று சொல்கிறீர்களே என்று ஆத்திரப்பட்டால், வேறு என்ன
செய்ய? அவர்கள் சொல்லிக்கொடுத்த கருத்துக்களை நாம் தான் ஒதுக்கி
தள்ளிவிட்டோமே? அப்புறம் அவர்களை ஒதுக்குவதில் என்ன தவறு? பொது இடங்களில்
கூண்டுக்குள் நிற்பதை விட இது அவர்களுக்கு கேவலம் இல்லை!

-*இந்த உலகத்தில் பிறந்தவன் ஒவ்வொருவனும் அடுத்தவனை சார்ந்தே இருக்க வேண்டி
இருக்கிறது. தான் மட்டும் வாழ வேண்டும் என்று ஒவ்வொருவனும் நினைத்தால், இந்த
பூமியில் யாருமே வாழ முடியாது. அடுத்தவனையும் வாழ வைத்தால் தான், இந்த
பூமியில் நாமும் வாழ முடியும் என்பதை உணர மறுக்கும் கூட்டம் இருக்கும் வரை
இந்த நாட்டில் அமைதியோடு யாரும் வாழ முடியாது!*

வாழ்க தமிழ்!

Its high Time &need of hour for Educated Youths to take part in Nation building.: Paradox of Socialism and Liberalism in India-An in...

Its high Time &need of hour for Educated Youths to take part in Nation building.: Paradox of Socialism and Liberalism in India-An in...: Though India had great liberal and political philosophers like Chanakya who made a political lexicon “Arathasastra” which is a gem, a mast...

Paradox of Socialism and Liberalism in India-An insight

Though India had great liberal and political philosophers like Chanakya who made a political lexicon “Arathasastra” which is a gem, a master piece, a brilliant exposition of economics by a thinker unmatched in intellectual capability for many centuries and clarity of thought, but at last we are left with socialist policies in the same land which is continually running and ruining the nation. It’s not that Indians does not know or experienced liberalism and capitalism, our ancient society had once greatly promoted and practiced these ideologies, the fading has happened during pre and post independence period and one such ruin was also by British colonial legacy. Pls read on a book by Sanjeev Sabhlok Ji of FTI “Discovery of freedom”  in which he detailed how our Hindu capitalism was and maintained economic rigidity.A detailed in sight on socialist and liberal ideologies in Indian political landscape.

1757–1947: The effect of British liberal ideas:

The strengthening of British influence in Bengal with the battle of Plassey in 1757 coincided with significant developments of thought in England (John Locke in the 1680s, Adam Smith with his monumental book in 1776, and Edmund Burke) and in the USA (Thomas Jefferson, John Adams and Alexander Hamilton, among others). The English language came to India in 1603 in Akbar's time but there was then no pressing economic reason for Indian people to learn English. It was only after the consolidation of Bengal by Robert Clive and the extension of the East India Company into the Indian political landscape, that the demand for learning English began to grow. By 1835, Indians were paying serious money to be taught English, as it gave them job openings in the Company. As Thomas Babington Macaulay noted in his famous Minute: “the natives” had become “desirous to be taught English” and were no longer “desirous to be taught Sanscrit or Arabic”. 

Macaulay actual quote, from his 1835 paper follows,

 'It is impossible for us, with our limited means, to attempt to educate the body of
 the people. We must at present do our best to form a class who may be interpreters 
between us and the millions whom we govern; a class of persons, Indian in blood and 
color, but English in taste, in opinions, in morals, and in intellect"...

Further, those who wished to, seemed to picked up English very well: "it is unusual to find, even in the literary circles of the Continent, any foreigner who can express himself in English with so much facility and correctness as we find in many Hindoos."

Those who learnt English quickly became aware of its literature, including the rapid evolution of Western political thought. This greater awareness of the advances in freedom laid the seeds for the demand for self-rule.

While people like Raja Ram Mohan Roy (1772–1833) were beginning to articulate elements of these political arguments, no one was in a position to explore and articulate new insights. However they did catch up with key liberal ideas and began implementing some of these advances thought through their new demands for greater freedom in India. While the West was firmly embedding its new political institutions, or contesting the growing forces of socialism (which had overpowered parts of the feudal and aristocratic West), the Indian intelligentsia was grappling with the challenge of the first major task ahead of it, namely independence.
As well as Raja Ram Mohan Roy, other contributors to political thought on freedom in 19th century India included Dadabhai Naoroji (1825–1917), Mahadeo Govind Ranade (1842–1901), Gopal Krishna Gokhale (1866–1915) and Pherozeshah Mehta (1845–1915). Theory led to an independence movement in India. Gandhi demonstrated through a humane, non-violent, and dignified protest, that all humans were equal and should be treated equally, including their being given the opportunity to govern themselves. This was a major advance in the theory and practice of freedom and can be argued to have had a major effect in ending the age of imperialism and the age of racial discrimination.

Nehru, who was very well-educated and fully aware of the history of liberalism, seems to have had surprisingly little faith in an individual’s ability to think and take responsibility for himself or herself. Nehru did not emphasise the importance of each individual undertaking self reflection and choosing among ethical alternatives. Possibly, in his view, making these ethical choices was too difficult for the common man. He definitely believed that these choices were best directed through state level dictates laid down by governing elites through planning. In any event, he veered toward collectivist and socialist thinking where decision making power is concentrated in the state. Decentralization, where power and freedom vests with people at the lowest levels, was anathema to Nehru. He stated in his Autobiography : “socialism is ... for me not merely an economic doctrine which I favor  it is a vital creed which I hold with all my head and heart.” Indian industrialists (with their Bombay Plan) also sided with Nehru on a socialist pattern based on the Russian 5-year plan model.
Despite the environment in which socialist thought was flourishing, India was fortunate to enjoy at least a few liberties even before independence. The advances made in political institutions in England as a result of liberalism were imported and embedded into India over the decades by British rulers. Things like the right of assembly and protest under reasonable circumstances, the right to property, and freedom of expression ─ with a relatively free press, became a part and parcel of Indian political landscape before independence.

Post independence liberalism:

The 1949 Indian Constitution gave to Indians some of the liberal rights that the British and Americans had come to expect by then. In addition, India extended franchise to everyone: all adults had the right to vote in the Indian Republic. That was earlier than even most developed countries had provided to their citizens at that time.
But on most political issues, India adopted Nehru’s socialist model, that included a significant dilution in property rights, among others. The government entered businesses as its primary activity, to help it achieve the ‘commanding heights of the economy.’ Government factories sprung up quickly and began churning out shirts, watches,T.V, fridges, scooters, bicycles, milk, bread, and cheese.

While Rajaji and Masani, and economists like B.R. Shenoy advocate the greater freedom, they were unable to over-ride the Indian fascination with socialism.Chakravarthi Rajagopalachari, the second Governor-General of India, and a Bharat Ratna, was a close colleague of Nehru during the independence movement. But soon after independence he quickly began to see the risks to India of letting Nehru’s fervour with socialism go unchallenged. Despite having fought for independence by Nehru’s side, and without regard for his own advanced age (Rajaji was 80 by then), Rajaji decided to act to block Nehru’s onslaught on freedom. He formed the Freedom (Swatantra) Party, to oppose Nehru's policies.For the next 14 years till his death in 1972 he waged a battle with Nehru’s Congress to advance freedom. But as Nehru was extremely popular at that time, and also had the resources of the government at his command, Rajaji’s was inevitably a losing battle. He wrote about his Party in 1960:

“The Swatantra Party stands for the protection of the individual citizen against the increasing trespasses of the State. It is an answer to the challenge of the so-called Socialism of the Indian Congress party. It is founded on the conviction that social justice and welfare can be attained through the fostering of individual interest and individual enterprise in all fields better than through State ownership and Government control. It is based on the truth that bureaucratic management leads to loss of incentive and waste of resources. When the State trespasses beyond what is legitimately within its province, it just hands over the management from those who are interested in frugal and efficient management to bureaucracy which is untrained and uninterested except in its own survival".

"The Swatantra Party is founded on the claim that individual citizens should be free to hold their property and carry on their professions freely and through binding mutual agreements among themselves and that the State should assist and encourage in every possible way the individual in this freedom, but not seek to replace him."

Rajaji’s opposition arguably helped India minimize the excesses of socialism. His party held 44 seats in Parliament in the Fourth Lok Sabha (1967–71). Swatantra was also part of the opposition to the Nath Pai Bill that advocated primacy for the Directive Principles of State Policy over Fundamental Rights. There were many other occasions when Swatantra acted as the voice of reason in a very unreasonable time. Making use of the free press and democracy, Swatantra pressed on for freedom, regardless of the difficulties it faced, but ran out of steam in 1973.

Since then, many new thinkers such as S.Raju, Sharad Joshi, Barun Mitra, Parth Shah, Gurcharan Das, Sauvik Chakraverti,Sanjeev Sabhlok-founder of FTI and many others have emerged on the Indian liberal scene, contributing to the debate on freedom in India, and advancing classical liberalism.

Liberalism in Indian Politics:

The Indian National Congress, the flag-ship of Indian Independence Movement, was founded by liberal nationalist, like Gopal Krishna Gokhale. Almost the entire leadership of the Congress till mid-1920s was liberal in its stance. Sometime in the 1920s, the Congress leadership was taken over by socialists like Jawaharlal Nehru and Subhash Chandra Bose, forcing liberals to move into a separate platform. Gandhi however retained liberal leanings and never supported socialism. He was opposed to government taking over ownership of property. He wanted to bring responsible business (trusteeship) and local self-government.
After Independence, Swatantra Party was founded as India's Liberal Party in 1959. It was founded by Rajaji, but merged with B.K.D. led by Charan Singh. It has been India's only genuinely liberal political group so far, with a large number of seats in Parliament. This effort ended in 1973.

In January 2004 Indian liberals attempted to revive the spirit of the Swatantra Party by forming the Swantantra Bharat Party (SBP). SBP now has one seat in Parliament, namely of its President, Sharad Joshi.A minor but distinctly liberal effort, the Liberal Party of India (LPI), based on economic and political liberalism, was floated in 12 April 2005 independent to the Swatantra Bharat Party. The need for a separate party arose over a significant difference of opinion regarding the level of transparency needed in a liberal party. However, LPI wound up within a few months given only a few active members.

The Lok Satta Party launched in 2006 claims to be rooted in liberalism, but its strategy and policies are much awaited.The Jago Party launched in 2008 is a political party based on principles of liberalism and it openly supports free market economy for India.On the same grounds and a step head of all Freedom team of India(FTI)- founded in 2009 which recognizes that liberal policies and effective leadership is the utmost prime strategy for transforming India and its offering a platform for creating best leaders India needs with alignment in policies.Hence the growing spirit of liberal polices can be strengthen only when the like minded people join hands,unless the common envy cant be evaded.In the meanwhile, Indians are able to take advantage of economic liberalism now on offer from a number of 'mainstream' parties, which, however, are not grounded in philosophical liberalism.

Liberalism in Indian Economy:

After Independence, India adopted the Socialist model of development. This led to creation of Licence Raj, the elaborate licences, regulations and the accompanying red tape that were required to set up business in India.The economic liberalisation of 1991, initiated by Indian government mostly in industrial sector in response to a balance-of-payments crisis, did away with the Licence Raj and ended many public monopolies, allowing automatic approval of foreign direct investment in many sectors.However, liberalization has benefited certain sector, but still many major setbacks are in agricultural, education, manufacturing, tourism and other unorganized sectors where millions of street entrepreneurs dwell. In fact, post-liberalization, the productivity growth in agriculture has fallen behind the growth in population because of too much government intervention and poor policies in agricultural sector, which is nudging innovation.

My sincere request to the readers are to first understand the problem what our nation faces and it cant be solved without having good polices,inspite of that we are always opting and trying to replace the driver of a defective car.Here the defective car is lack of policies and system,but the driver so called BJP/Congress etc cannot drive good enough to take nation’s economy prosperous.India's current policies are not incentive compatible, and systematically generate moral hazard (cheating, criminality, losing societal values) in every aspect of public life.

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Jai Hind!!!Jai Bharat!!!