Friday, February 3, 2012

What went wrong with Indian Independence? chapter - 7


What went wrong with Indian Independence? chapter - 7

A SECOND PARTITION

The problem of raising capital

                           The development of Industry pre-supposes development in a large number of diverse fields. In the countries that are today considered as industrially developed, agricultural, transportation and Commercial revolutions preceded the commencement of the industrial revolution. A series of discoveries and innovations accompanied by the advent of technology propelled the wheel of economic development. The unequal trade with the colonial possessions and direct brutal expropriation resulted in extraordinary profits, thus providing the initial capital.

                            In the India of 1947, industrialism had not even made its early beginning. Cities like Calcutta, Bombay and Madras had made some little progress in Trade and Commerce because of their location at major ports. A number of English companies procured raw materials from all over the country, brought it to the port cities and exported them abroad. The colonial government had erected the infrastructure of the Railway network, post office and telegraphs for their benefit. Some enterprising men from the traditional trading communities had entered this commerce. Further in cases where value addition could procure higher profits, these men had taken the lead to start primary processing industries. The Civil War in the United States gave a book boost to the demand for Indian cotton As a result, the export of cotton increased and a large number of ginning, spinning and weaving mills had sprung up. At another extreme, Tatas had a large iron and steel mill at Jamshedpur. With a few exception of this type the country was dependent on imports from abroad for most of is requirements, as literally, “a needle to a locomotive.”

                            In a situation like this, how to bring about an all round and integrated development of Transport, Commerce and Industries. This was a major question faced by the new rules. Economics of Mahatma Gandhi ordained a fairly clear recipe: boycott use of imported goods, promote self-sufficient and autonomous village units, encourage the artisans, handicaps and village industries. The blooming of the village economics would gradually produce the infrastructure communications, transport and commercial network. This kind of an industrial revolution would be supported by the participation of the masses in India. Agriculture in the countryside, being the main source of wealth, it will put in the hands of villagers the primitive capital required for the traditional rudimentary technology in the early days. Experience and contract with the world will encourage in creation and advancement of technology that would be supported by the surplus of tertiary sector. This line of “natural growth” would protect the nascent industries from competition of the industrial production based on higher technology abroad. There is no reason to believe in the Gandhian vision. Entry into international competitive markets would come only after the Industry had developed the necessary strength and capacity. 

                            Ghandhian Economics would have been helpful for the village artisans and the labouring mass. The most dominant group in the ruling party consisting of the urban western educated, which was very anxious to strengthen the relationships with the western countries. Talk of village autonomy and handicrafts etc. appeared to them as Gandhi’s idiosyncrasies. Gandhi’s way according to this dominant group would take long in achieving economic progress. The industrial revolution may not come in several countries. India would consequently lag behind the more advanced countries of the west, for centuries to come. Gandhi, according to them, was re-inventing the wheel. A slow and long winding path to economic development was unnecessary. They favoured instead the import of modern industries and technology from abroad in order to put India on par with the advanced countries. This would be facilitated by encouraging mining and heavy industries, like Iron, Steel and Cement, which were to be promoted in a big way. So, they thought they would start moving the wheels of economic and industrial development in India. In due time, they would accelerate and would bring the economy to the points of “take off” and smooth flight. Thus alone could India hope to rank with industrialized countries of the world. 

                            The line of thought of the predominant group took the economic planning in the Soviet Union as a model. The USSR was largely believed to have arisen from a primitive state to become a leader state within a short span of 30 years in spite of the devastation of the Second World War. The Soviet Union was not a democratic State but its economic progress was considered to be nothing short of a miracle. In 1918, at the time of the Bolshevik Revolution, Russia was as backward as India in 1947. It’s territory was equally vast; it had reached the top of the world through a planned economic encouraging heavy industry. Socialist planning was held by this group as the key to economic development as well as to eradication of social injustice and social inequality. They were convinced that the socialism represents the highest ideal for good of the humanity as a whole. 

                            The planning process of the Soviet Union could not have been copied in all its detail in India. The urban lobby in the Congress party did not have the stomach for such a gigantic enterprise. They could hardly welcome the nationalization of all the private property or accept to become property-less labourers like the lower caste communities.

They certainly were strongly in favour of rapid industrial development that gave priority to the infrastructure and the heavy industries, but would not have liked a wholesale nationalisation of all the property which is a tenet of the socialist society. There is clearly a duality in this position. Socialism through democratic means was the slogan given by this group. This appears to combine the best of both the worlds and a moral and ethical way to economic prosperity.

                            The combination, in fact, was sheer opportunism on the part of the elite community. They abhorred he idea of losing property. They equally disliked the idea that industrialisation should put the artisans and the trading cast at the top of the social hierarchy lacking, as it did then industrial skills as also the socialist morals, the only way it could have industrialisation without affecting its social hegemony was socialism with a thin veneer of democratic institutions. What is remarkable is that the depressed class joined hands with the elite in pursuing this pseudo-socialistic way of economic development that suited the upper caste communities. The leaders of the Dalit movement had an antipathy for the rural village institutions. They likened it to a cesspool, where the Dalit could hope neither for justice nor for respect. They exhorted the Dalit to educate themselves and migrate to the cities to get absorbed in the industrial economy. The State-dominated the industrialised societies was nearer their hearts than the Gandhian model of a village-centered economy. The Dalit movement got oriented towards “jobs”. That is where it joined hands with Brahminical socialism. That Pandit Nehru had succeeded in usurping the leadership of the ruling party as also the government suited eminently the interests of the elitist group,. Nehru, during his stay in England had come in contact with several Leftist thinkers, like Harold Lasky. He was attracted towards socialism, not as economic doctrine but as a model social system. During a short visit to Russia he was convinced himself the virtues of socialist planning. Seventeen years before Independence, he had become the Chairman of the Planning Commission appointed by the Congress party. In all the sincerity and enthusiasm of a young girl playing with her doll’s house, Nehru had seen in the work of this Commission the vision of a future socialists in India. 

DOCTRINE OF SURPLUS VALUE

                            The Marxist Doctrine propounds that the surplus value comes out of the exploitation of the labour and the working classes. How do primitive societies develop primary capital before the commencement of Industrialisation? The post-Revolution Russia witnessed an acrimonious debate on this subject. The debate was concluded by Stalin by sending tanks against the recalcitrant kulaks to exterminate them. This operation made it clear that the capital for industrialisation comes out of the physiocratic multiplication in Agriculture. The Soviet Russia had applied this lesion in a bloody manner to bucaneering the Kulaks and collectivising agriculture,. That could not be replicated in India. The rural leadership had its own strength. They would have sternly opposed any socialistic plunder of agriculture to promote industrialisation. In India there has been no trace of a debate on the origin of capital for primary industrialisation The issue was never settled formally on paper, Little by little things developed in a manner to suit the designs of the dominant group.

INDUSTRY FOR DEFENSE

                            Independence came with the Partition. Refugees arrived in millions. Communal riots flared up all over the country. Armed conflicts erupted with Pakistan. Police action was required in Hyderabad and Junagadh. Communist organised revolts in a number of places. There was a general consensus that the Indian armed forces had to be strong and well equipped

                            The Indian army has always been a professional outfit. Their professionalism was so ferocious that they rejected outright the idea of re-integrating the soldiers from Subhash Chandra Bose’s Indian National Army back into the Indian Army. Whatever the validity of the Gandhian system of village industries and handicrafts, it was irrelevant in the field of defense. This was the general opinion to preserve India’s independence. The Army had to be equipped with up-to-date arms and ammunitions, guns, fighter planes and all. The Jawan cannot be sent to the front equipped with anything but the best guns. It would tantamount to treachery. The nation cannot remain dependent forever on super powers. India must develop its own capacity for defense production There was not one dissenting note to this line of thought. Even the strongest Gandhian did not put forward an alternative defense strategy based on popular participation of masses rather than one based on a limited professional outfit equipped with modern ornaments.

                            Indian Army developed on these lines was easily beaten back in 1962 by waves of Chinese soldiers who carried nothing but a fistful of oats was their rations. Later on, America’s well equipped army was humiliated Ziapes, Guerrillas in Vietnam Even the possibility of reorganising Indian armed forces other than on the British line was not even examined by the rurals of the Independent India.

                            The strange fact heights a vested interest of the urban westernised community. They abhorred the very idea of an all out war that hurt all the elements of the society. They could hardly stomach the idea of the Indian cities facing London-like blitzes.

                            Such bombing would have destroyed industries and flatten the houses of all the people without distinction. They talked bravely of defending the nation. But they wanted all hostilities to remain limited to the border areas. That could happen only if the army possessed modern equipment. The army should take carte of the enemy at the frontier and not let the civil population be touched. They looked at the border wars as if they were cricket matches and enquired about the figures of the dead and

                            wounded as if they were asking for runs scored by either sides. The excuse of the defense requirements finally flattened the Gandhian economics arguments. It was ridiculed as impractical idealistic ranting and abundant.

Dissemination of rural leadership

                            The very first few years after Independence witnessed yet another major upheaval. However, it happened so smoothly and subtly that its importance was lost on most people at the time. The riots after Mahatma Gandhi’s assassination in 1948 pushed out the Brahmin community out of the villages in Maharashtra and came to the cities. In many States in the south mass agitation against the past tyranny and continued domination of Brahmins were gaining strength. In those States also the Brahmins abandoned villages and the countryside and settled in the cities or even migrated to other States. The urban intellectuals and the leftist politicians had during the early vociferously post-independent propagated the slogan of”Land to The Tiller”Factories to the toilers was not insisted upon equally vociferously. There were hardly any attempt to correct the unequal distribution in urban properties. As regards the rural land, however, one legislation followed another in quick succession at the outset came the Tenancy Legislation which were followed by legislation for the separation of the Zamindari. Then there were a serious of land ceiling Acts. the class of the money lenders was also snuffed out from the villages. All this had the consequence of driving out of the village classes, who had traditionally held the leadership of the village communities. this proved to be no hestisement of the old tyrants. Quite contrarily a whole community that was socially and economically better off escaped the clutches of the rural life and became free to assimilate themselves in the urban communities, and eventually the build up their leadership. It is very doubtful, how far the tenants, farmers and landless labourers actually benefited from these measures. That question is not relevant either. The autonomous institutions of the villages was broken down by these laws and the people who provided leadership and articulation for the villages became refugees and left the villages. There is no doubt that any upheaval of this magnitude is painful for the society as a whole. But the uprooting the Brahmins, landlords and the money lenders was to have too strange consequences. 

                            There is little doubt that the landlords and the money-lenders plundered the farmers. But is equally true that they carried the burden of several responsibilities pertaining to the village. In times of difficulties, particularly during famines and droughts, they practically maintained the village. Leaving aside the moot point whether these classes got more from the village or gave more to the village, it is certain that whatever the quantum of their plunger, it still remained within the village. The legislation against the landlords and the money-lenders was motivated and promoted by urban interests. Their main concern was not the welfare of the landless and the poor. They were unhappy that they were not getting any share of the loot and that the entire surplus benefited the villagers, the habitants of the villages. Zamindari is no more. The village money lender has been replaced by cooperative societies. There is whole network of banking institutions in the countryside. The exploitation of peasantry, about which such a bogie as raised, continues unabated. In fact, it appears to be harder and more.. The burden of debts in farmers is becoming increasingly crushing. Migration of the villagers to the city is growing. No matter what the real intention of the authors of anti-zamindari and anti-money lenders acts, it is clear that the village poor denied the benefit of them. All this legislation does not appear to have severely hurt the Brahmins, landlords or the moneylenders than the Brahmins who left villages in the aftermath of 1948 riots, appears to have been benefited from the calamity. Agriculture is like the continent of Seirc of the Greek mythology. Anybody that in contact with it, goes through immigration and final destination These communities were caught up in the quagmire of the village life and were at a loss to know-how to escape therefrom. The communal riots and reform legislation provided them a sudden escape. Any vocation or job in the urban sector is more lucrative than the agriculture of the most fertile land. These new refugees suddenly realised that economically they were much better off than in the past. They possibly had lost in prestigious status in the clustered village life. They found that they could in fact become the political leaders even in the new set up, combining contrast with the countryside with sophisticated articulation to natural cities”strength The circumstances of their uprooting were such that most of them came to the cities, full of bitterness and venom for the village life. 

                            Tenancy legislation and anti-zamindari laws proved to be a bonanza for the losses against whom they were targeted In the State of Bihar and Andhra Pradesh here used to be a large number of big landlords. Implementation of new laws deprived the land holdings which were a losing proposition in any case. The rates of compensation were fixed at nominal or minimal levels. All the same, the amount that came into the hands was substantial for the epoch. If the land of all these people had come into the market for sale, simultaneously the prices would have sunk so low that they would have got nothing like the money paid by the government. The affected people came to the cities with this money and soon got into the upwardly mobile trade commerce and industries in the urban townships. Some got into the politics. Many of them did very well. Many of the politicians who talked enthusiastically about land reform it would be found that it came originally from this class of new refugee landlords. 

INDIA VERSUS BHARAT

                            Economic policy of the British had resulted in a continuous flow of village people from villages to towns in search of livelihood. Further, social inequity of villages had pushed out a large number of people from the depressed class to the cities. Those who had social and economic were, left villages and that created a vacuum. No one was left to defend economic interest of agriculture and countryside. The urban educated had deep rooted interest in the socialistic pattern of society New class of rural refugees elite and depressed classes joined their ranks to creation of a socialistic society, rather than one passed on enterprises and risk booming. In a; sense, nation got partitioned second time. This was not a territorial partition but a notional one. Urban western educated, who drew their sustenance for a modern economy and industry can be called”India”and they obtained inheritance from the British of colonial exploitation, while, those in the countryside, leaderless, largely illiterate, eking out their livelihood on agriculture, became”Bharat”and continued suffering under the new colonial exploitation and even after the independence. White Britishers were replaced by the less fair ones, but this division cleared the way for exploitation of agriculture with Stalin-like ruthlessness without the need to use Stalinist tanks.

                            In the pre-Independence years, election in the erstwhile undivided Province of the then Punjab, were worn by the Unionist Party, which consisted of the Hindu, Muslim and Sikh farmers and it defeated the Congress that led the city traders. It is remarkable that while Sir Chotu Ram leader of the Union Party was alive, the Muslim League was unable to open a single branch in the Punjab Province, The Union Party had proposed”land alienation Bill”. making it impossible for the Muslim leaders to seize land of the defaulting farmers. The Bill was opposed by the Congress Party under the leadership of Lala Lajpat Rai, who argued that seizure of land was the fundamental` to the vocation of money lending and this right was denied. Money lending was disastrous consequence for the farmers. This post-independence days, there was no Sir Chotu Ram nor Lala Lajpat Rai. Villagers became leaderless. More elite sub-caste amongst farming community became spokesmen for Agriculture. 

                            However, the commitment of this new class of leaders to the rural cause was at best superficial They could be easily induced by offer of political carrots to compromise on even the vital interest of the countryside. These leaders joined en-masse the socialist brigade persuaded that socialism was way to destroying the Brahminical domination,. the new rural leadership thus became subjugated to”India”and turned traitors to their own country fellows.

ERA OF STARVATION

                            Independence came 50 years back. The British rule of 150 years had squeezed dry both the agriculture and artisans, Villages had been all reduced to start poverty. The country suffered at the same time from extreme scarcity of food.

                            During the period of Second World War, the armies of the allied nations were improvisioned from India with revitaillements. The Government in consequence was left with little stocks of food, Resulting famine was disastrous, particularly in Bengal. Hundreds and thousands of people perished. It was a comprehensive system of rationing that ensured some sort of supply of food-grains, sugar, kerosene etc. During the war period, very inferior quality grains lime milo and corn were being issued through ration shops. Two years before the Partition were marked by nation-wide conflagration in States like Bihar, Punjab and Bengal. Communal riots did not remain confined to cities but spilled over into the countryside. As a result, production of food-grain declined. Refugees moved in groups all over the country looking for shelter. Special arrangements had to be made to provide rations for such ambulatory community. Briefly, even before the Partition, the position of availability of food-grains was extremely difficult. The Partition and mass scale migration of refugees made the situation even worse. The territory ceded to West Pakistan included the West Punjab, which had

                            become, thanks to the massive programme of irrigation, dams and canals carried out under the British rule, reservoir of food-grains for the country. By comparison, East Punjab which had come to India, which correspondents to the Punjab, Haryana and Himachal Pradesh of today, had made little progress in the food production.. On the eastern side, there were similar complications. Jute was the main produce of Bengal. In fact most of the jute production in the worked came from there. Practically all the jute producing districts went to East Pakistan, while the jute mills concentered in Calcutta, came to India. Soon after Independence began armed conflict in Kashmir, which put a further strain the supply of food. Till 951, India experienced severe shortage of food and prices that rose continuously, making lives of even relatively well to do families very precarious.

 SUSPENDING RATIONING 

                            Agriculture which had had precarious situation due to continuous waves of invasions and wars, 1949-1950 were the two years of good monsoons. Suddenly food seemed to be acutely scarce. Rafi Ahmed Kidwai, the then Minister for Civil Supply, decided to close the rationing system and created upon market for grains and pulses. Prices of food-grains in retail market began to fall. This decline in prices did not reflect adversely on the prices obtained by the farmers. Had this situation continued, there was probably no need to talk of what went wrong with the Independence. However, abundance of supplies, free market and declining prices are not to the taste of the people who prospered by stock piling and black marketing. A large number of employees of the Civil Supply Department were understandably unhappy at the prospect of losing their jobs.. All these forces combined to encourage hoarding and other means of pressurizing the market. Soon, food-grain prices stated rising and finally, sky rocketing. The Government ought to have prepared itself to this kind of situation by building up some stocks. Why was such a primary precaution not taken ? Was there some sort of wicket plan behind this, o r did it happen exclusively through administrative inertia, inefficiency and lack of foresight, it is difficult to say positively, one way or another.

                            There was repetition of this 28 years later. In 1978-79 during the regime of Janata Party, Choudary Charan Sing, attempted to de-license sugar and abolish levy system. Prices of sugar collapsed. There was panic among sugar factory owners. Had the government acted by entering into the market to support it and building some emergency stock, the situation could have been easily remedied. In that case, probably the next season would have been normal and the system of levy”would have disappeared”The Government gave a knee jug reaction. In open market, there could be spells of hardships and confusion. Hoarders and black maketeers do try to profit from absence of regulations. Experience world over shows that this kind of aberration is brought under discipline by market forces and through pressure of consumers. The Government certainly lacked this kind of faith in the capacity of markets to regulate themselves. The Janata Party Government had its own socialist bias. Understandably therefore no sooner than the sugar lobby started protesting. The government surrendered and reinstated levy system. Employees working for the system of civil supply of sugar were also largely instrumental about the government’s capital. Second attempt at liberslisation of agricultural marketing too failed n this manner.

                            Mrs. Indira Gandhi made an attempt exactly in opposite direction. She announced nationalisation of the entire system of food-grain market. There was no chance that such an absurd experiment would succeed. It flailed soon and nationalisation had to be scrapped within a few months. 
Bureaucrats’ Thirst for Control over Economic System

                            However, they are not prepared to take the entire responsibility for running the economy. They much prefer that the farmers, workers, traders and industrialists should run the economy. leaving crucial point of control in the hands of Bureaucrats, thus giving them ample opportunity for obtaining supplementary income. Understandably, therefore, policy of opening up pursued by Kidai and Charan Sing and also Indira Gandhi’s nationalisation, both failed abominably. Normal commerce in food-grain remained the responsibility of the private sector, whether the government and its army of officials controlled the public distribution system and vast machinery of Food Corporation of India that controlled procurement, storage, transport and also distribution. Decisive control of food-grains through were firmly in the hands of the bureaucracy. 

TYRANNY OF ESSENTIAL COMMODITIES’ ACT

                            Kidwai’s attempt at liberalisation failed. The system of rationing was firmly re-established.. Then followed a period of stagnation in food production. Population continued to grow.. Socialist............ drove board of people from the countryside to the urban areas in search of livelihood. The population continued to grow incessantly. It got increasingly concentrated in the urban centers. The distribution in these centers virtually collapsed. There arose a psychosis of scarcity and the country got caught up in a vicious cycle of want. Sometimes the monsoons were scanty, sometimes they poured in abundance, sometimes they were floods, some time storms. The reasons varying but the supply of food every year consistently was short of demand.

                            A question needs to be asked : If the country really lacked food-grains to meet the reasonable consumption requirements of the population. For a family of typical size, counting the young as also the old can avoid starvation if it gets one quintal of food-grains per head per year. In 1965-66 the whole county was under the shadow of famine. Lal Bahadur Shastri, the then Prime Minister, exhorted the people to go without food one day in a week. The 1965 war with Pakistan the economic policies received a re-orientation under the slogan, Jai Jawan Jai Kisan. Soon thereafter, the Green Revolution appeared on the scene. A Agricultural Prices Commission was created to recommend reasonable prices for the agricultural produce. In the history of post-independence India the year 1965-66 marks a milestone in food production. That year came to 80 lakh tonnes which gives an average of two quintals per head, instead of one. Even taking into account food grains that used as raw material in the industry, there was clearly no scarcity to justify the bulla-ballow. The black marketeers and the bureaucrats had combined in mutual interest to promote food scare. This psychosis continued till 1970. Today, it is said that the country has become self-sufficient in food. The fact is that the per capita availability of food grains as diminished while that of proteins has gone up. That may be the reason why the requirement of per capita of food-grains has diminished. In any case, it is difficult to maintain that the country lacked food at last till the day of Lal Bahadur Shastri. However, the Food Corporation of India and the vast hierarchy of bureaucracy of the bureaucrats continue to have a vested interest in keeping alive the food scare.

                            The manner in which the development of Agriculture, Industry as also other sectors of the economy were handled, can be fully understood only on the background of this history of psychosis of scarcity.

CASTE DIFFERENTIATION.

                            The post-independent India witnessed a clear-cut division of its people. Farmers and artisans on the one hand and those in the modern sector of trade and industry, on the other. This dichotomy sprung fro the age-old system of caste distinction.

                            Since the time immemorial, the Indian society was bifurcated by the city wall. Those inside the wall pursued respectable trade and crafts fit for the upper caste, while those outside the wall;did menial and unpleasant jobs and generally had no civic rights. The coming of the British enlarged this dualism into wider regions but made the division even stronger. Those outside the wall had little say in the freedom movement, which was largely dominated by those inside the wall. After Independence the political power passed into the hands of those inside the wall who stepped into the shoes of departed colonial masters and became”India”while those outside the walls became”Bharat”and continued to toil and be exploited once again with the difference that now they were being tyrannized by no alliance but by the people of their own color, nationality and religion. But now suddenly the air was filled with a new idiom.”Gandhism”was replaced by socialism, Agriculture by Industry. A primitive society suddenly awoke from its slumber of backwardness and fractured existence into a dawn of modern industrialization. 

                            As mentioned earlier, Industrialization pre-supposes a surplus of production after meeting the needs of current consumption. It is that surplus which goes into developing, instrument outline as also infrastructure, like roads and communication.

PLUNDER OF AGRICULTURE

                            The industrially advanced countries of the west had resolved this problem of capital formation in a crude and uncouth manner. The landlords in the countryside simply drowned a way the tenants working on their land a went over to more sophisticated agriculture, shop keeping and dairy etc. The poor peasants driven out in a wake of this”enclosure movement”reached the cities in a state of penury. They had no shelter and no means of livelihood. They were left with no alternative but to take recourse to crime. Employment was difficult to get. Those lucky ones who got jobs required to work 12 - 14 hours per day with wages that hardly sufficed to keep the body and soul together. Thus did the new emerging industry obtain its raw material labor in the early stages. Later on, when the trade with the neighboring countries grew and the colonial empire offered possibility of plunder like trade. The Industry received the surplus required for the capital formation.

                            Marx had postulated his entire doctrine on the idea that in an advanced stage of development, the work force deprived of also property will rise in a revolution to establish a dictatorship of the proletariat under the Red Flag. At that stage, the problem of the primitive capital formation would have been resolved and the major source of capital formation would be stark exploitation of the workers. It;is the agony of the toiling masses that would erupt into a socialist revolution. Marx’s economic analysis is very vague on the process of primitive capital formation in a socialist country because a primitive socialist state was considered to be a contraction in terms.;In fact, however, the socialist revolution happened quite contrary to Marx’s prediction, neither in Germany or in England which were two; more advanced capitalist system of the epoch. The revolution came in a under-developed country with a primitive economy, like Russia. The planners of the Bolshevik State soon realised that the surplus required for the building of the socialist industry has to be exhorted from the”kulaks”There was a debate whether this transfer could take place in an environment of enmity or whether use of the armed might was inevitable. The main propense of both the sides of the debate, Praebrozensky and Bukharin were executed. by Stalin who further used armed tanks to impose forced collectivisation of the Russian Agriculture Thus, exactly like in the capitalist countries, the mobilisation of surplus from the agriculture to the industry turned out to be a lobby affair.

                            The problem posed itself in an entirely different context in countries like India that were imperial colonies before gaining independence. It became clear that the issue is not e economic one but more cosmic or physiocratic in character. The land and the nature are stores of accumulation of energy which are released at the application of labour and produce a multiplication, several-fold of the original seed. For a country like India, land and agriculture are l clearly the only possible sources of surplus. It was inevitable that the conflict”country versus town”or Agriculture versus Industry”should present itself in India in the same way, as it did in the capitalist and the socialist states. Here too industrialisation was intended to benefit a section of the society which made the conflict, particularly fues if the industrialisation was meant to be in the interest of all sections, classes and castes. The conflict could have been greatly attenuated. But in human societies, shift from the agricultural economy to the industrial one does not appear to have come about smoothly without friction. In India, the conflict became particularly serious because, apart from the economic contradiction between the Agriculture and the Industry. The age-old caste contradi tions also came into play. Even though the post-independence rulers flaunted the flat of socialism, it was beyond their capacity to establish a Bolshevik type of dictatorship and Stalin did, thanks suppress the peasant discontent.

                            Not that such efforts were not made, Stalin opened a campaign in India. The campaign was opened against the landlords and moneylenders. A campaign vilification was mounted which ignored all the benign aspects of those institutions. Nehru made all the preparations for cooperativiasation.of agriculture. But it failed. The industry could get its surplus required for the capital formation only in one way: i.e. to encourage growth of agricultural production and to take away all surplus from the villages into the cities. The industry had to be n provided raw materials, labour and capital, not on the strength of armed might but through subversions and manipulation of market force.. Through all the 50 years since Independence, this was the method adopted and deployed for the exploitation of the farmers and the agriculture. A whole draconian system was built up with Essential Commodities Act as its prime instrument. Restrictions on exports, dumping from abroad, restrictions on transport, storage, processing and compulsory procurement on artificially depressed prices have been the instruments of the anti-farmer armory. Their brutal application was justified as being in the interests of public distribution in a low caste economy. However, efficient the system of plunder was ultimately the quantum of the surplus that could be extracted depended on the level of aggregate production. The government concentered its efforts on campaigns like Grow More Food. The immediate famine conditions were met by ship-loads of food grains arriving from the United States. India paid only for the transport cost and nothing towards the food-grains. The policy of”Ship to mouth”feeding of the nation continued for long many years. Even an eminent socialist economist like Ashok Mehta is on record as having said that,”If the food could be obtained so cheap from abroad, Indian agriculture could stand some benign neglect for years to come.”The ship loads brought from abroad depressed prices in the domestic market. Agriculture became non-remunerative and the farmers lost the hope of recouping any effort and investment in the land. India’s dependence on USA for food grains worsened day by day. The rationing shops had food-grains to give if only the American ships arrived in the Indian ports on schedule.

FATTENING THE CALVES FOR SLAUGHTER

The agricultural production can be augmented by three means: 
Reinforcement of infrastructure,
Advancement of technology and
Provision of economic incentives.
Villages in general are poor; in all infrastrctuural facilities. Lack of access roads, drinking water, power, marketing, credit are all scanty and poor. The land tenure was mediaeval, the farmers illiterate;land tied down by traditional rituals. The productivity of Indian agriculture was consequently very low. The cultivation practices were age-old, deeds, manure and pest control very primitive, keeping a part of the land tallow was only known method of maintaining fertility. 

                            It was equally necessary that farmers should have adequate economic intensive to put in labour and investment. The system of markets since hundreds of years had been such that the farmers be forced to rush his produce to the markets as soon as the harvesting was done and accept whatever he got in exchange. Consequently, for generations together farmers had lost the enthusiasm for soil conservation, irrigation and improvement of implements and technology.

                            Promoting formation of industrial capital at the expense of agriculture require that the agricultural production should increase but that the benefit of the increased productivity should not reach the producer. This explains why successive governance of independent India attempted to improve social economic and agricultural infrastructure and tried to improve the technology. This was a case of calf being fattened so that it should yield maximum meat on the day of the slaughter.

HISTORY OF AGRICULTURAL POLICY

                            In the epoch of Pandit Nehru the emphasis was on building up the;infrastructure, improving irrigation, system of land tenure, building of model farms, establishing cooperative credit network, extension of network of A P M C (Agriculture Produce Marketing Committee) land projects of this type, were implemented. Soon it became clear that the cooperation has failed. Without going into the causes thereof, the government tried to push them to success through liberal state funding. The cooperative institutions got departmentalised. They offered an allure of economic gain that easily won over the new ruler leadership. which developed an added enthusiasm for the socialistic pattern of society.

                            Lal Bahadur Shastri’s tenure of a bare 18 months, saw a radical transformation The Agricultural Prices Commission was created and radical steps were taken to imbibe the Green Revolution Technology. Thus, it was that during the period of 1965 to 1970 the farmers obtained some of their crops prices that heartened them. 

                            Indira Gandhi puts serious limitations on the politics initiated by Lal Bahadur Shastri. The Agricultural Prices Commission was muzzled by successive appointments as its Chairmen. Leftist economists which established anti-farmer credentials The support prices recommended by the Commission were used not to provide a floor to the prices in the market but rather the maximum limit beyond which no private trader need offer for purchasing the agricultural produce. The Green Revolution remained confined to the Northern States. The productivity even There soon reached a plateau. The Green Revolution did not move neither to the east nor to the west. The methodology of fixing the prices continued to be arbitrary and restrictive. till the advent of the Janata Dal government under the Prime Minister V P Singh. With that small exception, agricultural commodities were subjected to massive negative subsidies. Exports continued to be generally banned uneconomic imports were contrived to depress domestic prices. Compulsory procurement, restrictions on transport, storage, credit;and an artificially inflated exchange rate of the rupee, were all used to keep agricultural prices depressed and the terms of the trade continued to version against the agricultural section. The substance of the agricultural situation during the last 50 years can be summarised in two statistics.

                            At the independence, population;dependent on agriculture was around 74 per cent, while the contribution of the agriculture to the gross domestic products was 65 per cent Today, Agriculture contributes less than 25 per cent of the G D P while the population dependent on Agriculture remains at around 70 percent. 50 years back if the per capita income of an agriculturist was Rs. 10 then that of a non-agriculturist was Rs. 14. Today, the ratio has worsened so much that a non-agriculturist’s per capita income is over Rs. 104. 

                            All the consequences of the economic policies in the last 50 years are fully reflected in these figures. The government decided to give priority to cities and industry, rather than to villages and agriculture and made all possible endevour to transfer the agricultural surplus from the farmer to the industrialist. The imperial rulers exploited the colonies,. to help solve the problem of capital formation of the metropolitan industries. The black British rulers after Independence followed the same policies. They created a new neo-colonial pattern, where one part exploited the other. It is these social, economic and political policies that are responsible for the decline and fall of Independent India. 

                                                                                                                              -Sharad Joshi
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Thursday, February 2, 2012

What went wrong with Indian Independence? chapter - 6

What went wrong with Indian Independence? chapter - 6

THE ELITIST’S DEMOCRACY

                      During the British regime, the people of India were divided in the political question into several streams of thought. The three principal streams were: 1) high caste Hindus 2) Hindu backward, and 3) Muslims. The Caste Hindu could themselves sub-divided into the urban or the rural. Each of these sub-groups contained those who followed the traditional hereditary vocations as also those who followed modern trade, commerce or industry.
                      Similarly, the backward classes had difference of opinions depending upon whether they were urban or rural based. They were also sub-divided into several castes an sub-castes. Often the sub-castes had little contact with each other. Muslims also were sub-divided into urban, and rural as also according to the professions they followed, modern or traditional. Further, there were some who were nationalists and others, who were fundamentalist, who considered Islam transferred all national frontiers

                       There was a small but a significant group of socialists and communists, who at least in theory, disregarded all the barriers of caste and creed. Before the return of Mahatma Gandhi from South Africa, the urban upper caste Hindu leaders had a conservative stream as also radical school of thought. It was under Gandhi’s leadership that Congress became a national movement, unifying all urban upper caste communities. After the death of Lokmanya Tilak, radicals faded away by the Faizpore Congress. The upper caste Hindus, who provided the leadership in the rural areas, had also joined the Congress. This created an impression that all the Hindus without distinction are staunch Nationalists, devoted to the idea of driving the British out of the country. The idea persists even today. The British had made clear their intention to transfer gradually and increasingly the political responsibilities to the native representatives of the people. Since the days of Montague, Chelmsford Reforms, the government sources often stated that the British were prepared to quit India once it became clear as to who would succeed them. And what would be the system of political governance after them. The two questions had no easy solutions. There is reason to believe that the British deliberately obstructed any effort at a general consensus on the subject. They were certainly interested that the consansual is delayed as much as possible. It would not be surprising if some British officers and statesmen tried to alienate the backward classes as also the Muslims from the nationalist movements.

                       But,. this was not true of all the Britishers. A majority of the Britishers felt a certain closeness and affinity for the Muslims as also for the backward classes. Islam’s close to Christianity as both venerate the old Testament. Both the religions have multinational following. The Indian leaders of the Muslim Community generally affluent western educated and lived in a modern style of life. The British rulers found it easier to communicate with them. The poor illiterate and backward Muslims, who constituted a large majority had little link with their westernised spokesmen. Whosoever, the fear of Hindu domination was a power sentiment, which forced the entire Muslim community to tow the line of the urban elite leaders. This tendency became notably progressive with time. The Muslims who had lead the 1857 revolt against the British rule in more States shifted their positions till the days of Lokmanya Tilak, the Hindu and the Muslim leaders had arrived at a covenant that the two communities will settle their differences amongst themselves by amicable means and fight the British rules unitedly.

Khilafat to Pakistan.

                       This situation started changing rapidly with the appearance of Mahatma Gandhi on the scene. The Muslims had a suspicion that Gandhi’s ecumenism was strongly biased in favour of orthodox Hindu world view. The confluence of Ram And Rahim could hardly be acceptable to the fierce monotheism. Gandhi’s life style and his prayer meetings, never really won over the Muslims’ admiration. Gandhiji openly flaunted his orthodox Hindu convictions. This was music to Hindu ears however in other communities it raised both some suspicion and inquisitive. To win over the Muslim support Gandhiji launched a movement against the abolition of the Khilafat by the British after the fall of Constantinopole. He failed to salvage the Khilafat and also in bringing about Hindu-Muslim unity. On the contrary, the Khilafat movement made the Muslims strongly conscious of their separate identity. It was this; identity which fostered and with passage of time helped the creation of Pakistan. Once the Muslims developed a sense of separate identity, their leaders, with the active encouragement and abatement from the English rulers and officials, raised a major bogey. Hindu constitute a large majority in the country; Muslims are a small minority. Even if the Muslims are backed by the Hindu backward classes, this alliance- would be ineffective in front of a massive Hindu majority. In all constituencies the caste Hindu leaders will feign that they were the only true nationalists sincerely wishing to obtain political independence and get elected on that populist agenda. They apprehended that, as a consequence, the Hindu delegates would be in majority quite out of proportion with their share in the population. The Muslims have their own life-style and a distinct religious faith. Their civil systems are different. They feared that their distinct identity and the economic interests will be trampled and that Muslims will be reduced to second class citizenship. The Muslims leaders, abetted by official support, succeeded in fomenting these apprehensions. Muslim leaders started demanding that their community must have a separate representation in the legislatures and the representatives of the community should be elected by Muslims alone, since the Hindu majority could force on the Muslim community a leadership of individuals sold out to the Hindu cause. They also demanded that the legislative system should be such that it would be impossible for the Hindu majority to impose any change effecting the Muslim community without its concern. Mahatma Gandhi himself did not seriously oppose this proposal of a separate electorate. He had made his reservations when this proposal was discussed in the Round Table Conference. Later on, when the question of separate electorate for the Backward classes came up, Gandhiji opposed; it by risking life in an indefinite fast. The opposition to a separate electorate for Muslims was never that strong. It is likely that he feared any opposition to the proposal would harden Jinnah’s position. The separate electorate for the Muslims paved the way for the partition of India and creation of an independent State of Pakistan. The cessation from India had an effect on the post-independent India for a limited period. only. The Muslim delegate in the Constituent Assembly of India did not raise a demand even for reserved constituencies, the idea of the separate electorate would have appeared suicidal for them. Briefly, Muslims who decided not to migrate to Pakistan but to continue living in India agreed voluntarily to join the national main-stream. Of recent, some voices have been raised to secure for the Muslims some reservations in Government jobs. With that exception Muslims have had no distinct place of their own in the Indian polity since the creation of Pakistan.

REPRESENTATION OF THE BACKWARD CLASSES

                       The situation of the backward classes was very different from that of the Muslims. Muslims had been the victorious rulers for centuries. The caste Hindus had a grave antipathy combined with respect, Caste Hindus had nothing but contempt and disdain for the backward classes. The religion and tradition denied the backward classes all human rights. The caste, nevertheless, expected that the backward classes should stand by Hinduism and take pride in this religion. Most people in the backward classes saw no alternative millennia of caste slavery had rubbed out all wastage of aspirations to human rights. It hardly occurred to them that they could live in a state of dignity on equal terms with their caste superiors. There were social reformers who tried to eradicate untouchability but they were motivated more by compassion than by considerations of human rights. Most Hindu leaders maintained that theirs was a flexible, accommodative and developing society;. it absorbed new ideas and lifestyle; it would in due course of time shed inhuman practices, like untouchability and soon everything would be all right in the best of the world. They insisted, therefore, that all reforms should take place within framework of Hindu scriptures and traditions. They were disturbed at the fact that the British invited representative of the Backward classes as a separate delegation to the Round Table Conference. The British were strongly alienated from the caste Hindu and community that worshipped cows and burnt alive its widows, could hardly earn their respect. They were convinced that the caste Hindus left to themselves would never be fair and just to the depressed classes. Dr Babasaheb Ambedkar’s position and activities during the epoch had cast fierce controversy of late. He has been called a traitor to the freedom movement and to the nation. In fact, there was hardly anything new in his outlook. It was consistent with the thoughts of Jotiba Phule, who maintained that the backward classes are illiterate and have been sequestered from the core of the society. The advent of the British are for the first time getting an opportunity to educate themselves. Political reforms and unification of the society should precede the launching of a freedom movement demanding that the British lead the country. If social reforms do not precede political reforms, the newly Independent India would be very much like the feudal castist fiefdoms of the pre-British days. And the backward classes will have lost the opportunity of getting education and they would become subjugated to the domination of the cast superiors.”

                       The talk of unified nationalism suited the convenience of the upper caste Hindus. Their attempt was to push under the carpet the injustices f the system in a din of nationalist, jingoistic talk, Political, independence for them was of paramount importance, everything else was secondary. Patriotism they considered was the monopoly of upper caste, and the leaders of the backward classes were agenda of alien imperial rule. Traitors selling out their nation to please the imperial rulers. Even today, with minor differences, the proponents of Hinduism hold the same position which clearly shows how poor the understand of Hindu society was on the problem of the depressed classes.

REPRESENTATION OF BACKWARD CLASSES.

                       The British in their plans for quitting wished to provide for a distinct voice for the depressed classes. Along with the Muslims, they provided for a separate electorate for the backward classes. Mahatma Gandhi took that as an orthodox Hindu. It was his religious duty to resist the division of the Hindu society. He went on an indefinite fast in the Yerawada jail. The dalit movement of the epoch was essentially a product of Dr Ambedkar’s genius His importance was recognised by the British. However among the people of the backward classes there was a class ignorant about the issues involved and Dr Ambedkar’s position thereon. They had a lukewarm support for Dr Ambedkar. On the other hand since Gandhi began his fast, the whole nation was in contradiction. Dr Ambedkar could not mobilise people to counter the sympathy work in Gandhi’s favour. Helpless he gave up his insistence on a separate electorate and accepted to be contented with a system of reserved constituency with the backward classes. Gandhi broke his fast with a glassful of orange juice. In the Yeravada Pact Dr Ambedkar had put in a very significant proviso. He stipulated that there should be a primary election in which the backward class voters could alone vote. For short-listing the candidates who would in the panel of candidates in the reserved constituency. This proviso was never implemented. The question of communal representation seems to be after Yeravada or stumbling block in the tractations with the British.

                       The Second World War changed the whole scene abruptly. The British decided unilaterally to quit India without any pre-conditions relating to communal concord. Muslims who had already obtained a separate electorate persisted Pakistan under the threat of direct action. The Constituent Assembly of Independent India retained the system of reserved constituencies for the backward classes. for a period of 20 years. The system persist even 50 years after that and it seems unlikely to be terminated in the near future.

                       While reviewing all the developments relating to communal representation, one encounters a very remarkable phenomenon. It appears that every one concerning Gandhi, Jinnah, Dr Ambedkar as also the authors of the Constitution appears to have overlooked all formats of elections, except the one followed in Great Britain. Elections are held in England according to geographical constituencies. The candidate who wins the highest number of votes individually is declared elected. This method was copied in all its details in India. Other countries of the world follow electoral system that are quite different. Some of them are better suited to the needs of a country of coninentan proportions and having diversities of creed, cast, language etc. It is surprising that none of the stalwarts, erudite men, particularly in legal matter, failed to examine the possibility of giving a trial to the alternative system of elections. 

PROPORTIONAL REPRESENTATION

                       In some countries, voters cast their votes not for a candidate but for a party. The number of seats won by a party depends upon the proportion of the votes scored by that party. If the party gets 20 per cent of the total votes, it gets about 20 per cent of the seats in the legislation. Each party publishes a list of its candidates in a descending order of preference. The candidates in the list equal to the number won by the party. Starting from the top are considered as elected. This system is called the System of Proportional Representation makes it difficult for any candidate to win elections on the support of a local community, cast or religion. It makes it difficult to win votes by promises of diverting funds for the benefit of the constituency, or jobs, projects etc. No one has a vested interest in following corrupt practices to pamper a constituency in order to win votes. The system also permits citizen with a common view point on a given subject to be represented in the legislature even though they may be widely dispersed over the territory of the whole country.

SYSTEM OF ABSOLUTE MAJORITY

                       Certain countries that have geographical constituencies but do not follow the English system of “First Past The Post” that is of doctrine as winner, the candidates who win more votes than any of his rivals. In France, to win in a constituency la candidate must obtain at least half the number of votes actually cast. If no candidate obtains absolute majority in the first round of polls a second round of polls is held in the interval between the two rounds. The candidates are allowed to form groups and alliances about the trend in the round. Some other countries limit the second round of polls only to the two candidates winning the highest number of votes in the first round. The same involves additional expenditure no doubt, but permits alliance to be formed in an informal manner in the countries where coalition governments have become a fact of life, a standing pattern 

                       All those system rule out possibilities of various dubious means used in Indian electoral policies, such as presenting dummy candidate to split the votes of the rival candidates, nominate candidates on the basis of his caste etc. Today, coalition governments have become a normal feature of the Indian politics. The coalition alliance are formed most of the time after the election results are known by the methods more common in the cattle market. Leaders of alliance form before the policy, encounter series of difficulties in settling rival claims of alliance parties for allotment of constituencies. Parties stake their claims on the basis of elections held long back that have no relevance with the existing situation. The French system appears to be ideally suited for a coalition government so that coalition parties come together so that information on the strength in recent polls

CONVENIENCE OF UPPER CASTE

                       The caste Hindu leaders found that the British system suited their convenience. That possibly explains why other electoral systems were not examined. With a few exceptions, the Brahmins, Kshatriyas and Vaishyas constitute a predominant proportion of electorate. In the British system there is a statistical bias. A party enjoying support of 30 - 40 per cent in the large number of constituencies, can win 50 or even 60 percent of seats in the legislature. There is enough evidence to indicate that the Caste Hindu curiously adopted the British system “First Past Post” with the calculation that they stood westenists politician prudence. A curious phenomena is why the leaders of the Brahmin community accept this system without protest. Jurists like Dr Ambedkar must have been fully aware of the relative merits of different electoral systems. Why did he not speak in favour of an alternative system Proportionate representation or absolute majority? When Gandhiji fasted at Yeravada, the whole politics was limited to two alternatives : Separate electorate or reserved constituencies. Minoo Masani advocated in the Constituent Assembly for proportional representation. No one appears to have been convinced that possibility after Masani. It is likely that if the system of proportionate representation was adopted before the departure of the British, the extreme solution of creating Pakistan would not have been considered as the only solution for apprehension of the Muslim community by the leaders like Jinnah. If only somebody had overcome the habitual pattern of copying the British system, may be, the partition and its horrible aftermath could have been avoided. 

                       Independence came while the country was fractured by the caste system. The system of proportionate representation would have helped overcome separatists tendency in different regions and provided a more satisfactory method of empowerment of the backward classes. Jotiba Phule’s predictions came true. Independence brought rule of black Britishers of upper caste native. English system of election ensured that this minority group commanded absolute majority in the legislature. This permitted switch over to socialism in 1950s and it is permitting today switch over to the Swadeshi brand of communal forces.

                       Capital formation for industrialisation required extortion of surplus from agriculture. In the Indian context, this got translated to a system of transfer of l surplus from farmer to industrialist ,or, even worse, from low caste to the upper caste. In rare cases, where the farmers were able to retain surplus on land, they appear to be broken under healthy process of industrialisation. Villages in Punjab and Kolhapur Districts of Maharashtra are the eloquent testimony to this phenomenon.

                        Land reforms in the countryside were sought to be justified by the principle of equity. If equity was the guiding force reforms would have been attempted for equal distribution of wealth in urban area as well.. Economic and political mechanisation resulted in neo-colonial situation, where the countryside was plagued for the benefit of industrial sector and year by year the peasants started moving to the cities in search of livelihood.

                                                                                           - Sharad Joshi
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शपथ

शपथ

मी शपथ घेतो की
,
शेतकर्‍यांचे लाचारीचे जिणे संपवून
त्यांना देशातील 
इतर नागरीकाप्रमाणे
सन्मानाने व सुखाने जगता यावे
याकरिता शेतीमालाला रास्त भाव
या एक कलमी कार्यक्रमासाठी
संघटनेचा पाईक म्हणून 
मी सर्व शक्तीने प्रयत्न करेन.
या प्रयत्नात
पक्ष, धर्म, जात वा
इतर कोणत्याही भेदाभेदांचा
अडथळा येऊ देणार नाही.
*  *  *

Friday, January 20, 2012

What went wrong with Independence? chapter - 5


What went wrong with Independence? chapter - 5

Independence snuffs liberalism.

                        From the beginning of the 18th century Europe and in particular England, witnessed the rise of a new liberal thought. Locke, Adam Smith, Mill, Spencer and other philosopher-thinkers, put forward a new world-view on human societies: Man evolved from tribal societies, human being as an individual is gradually evolving. The freedom of the individual is of central importance, the purpose of the society is to effort the individual protection of life, liberty and property. The state has only such powers as are specifically given it by citizens. The liberals offered a challenge to both the monarchy and church. If at all there exists something like the final truth in this universe, no one is likely to perceive it at any point of time. Ordinary human beings perceiving their natural instincts, committing mistakes and mending them carry forward the pursuit of knowledge of the universe; any intervention by a dictator, by a government is against nature and hence harmful. Government is no doubt necessary but its power must be clearly defined by law, all individuals should be equal before law. Individual is not for the society, the society is for the convenience of the individual.

                                 Towards the end of the 19th century the nationalists and the socialists defeated the liberals who were articulating these views. A remarkable thing is that the European nations which saw, how so ever briefly, a liberal interlude did not fall to dictatorship of any type.

                                 With the arrival of British in India the winds of liberalism started arriving on India’s shores. Mill and Spencer influenced most social reformers contemporary of Agarkar. What is the character of this society? How do the customs arise? Which scripture ordains them? What right does the society possess to make the lives of innumerable young widows an unending misery? By what right does the society impose on a whole caste revolting work like carrying human excreta and to treat them as untouchables to boot? Forbids them all education and even entry in the temples? By what right are young widows pushed into burning fires along with the dead bodies of their husbands?

                                 Social reformers in the first generation put in lime light the woes and pleasures of individuals drawing the connotations that society exists for the happiness of the individuals and not the other way round. Unfortunately this tender sapling of liberalism had difficulty in finding roots in the arid and rocky terrain of India. Most leaders of the community stood up to beat back the tide of liberalism. They raised hue and cry that the social reformers were irreligious and anti-religions. Even a progressive like Lok Manya Tilak opposed the Bill on age of consent fixing the minimum age for girls at marriage at twelve. His argument was the issue is not age of consent the issue is, do you accept the intervention of an alien government. Scriptures, religions, social institutions and their prestige was held to be far more important than the life and happiness of mere individuals. Some tried to plagiarise the institutions of the conquerors both the British and Muslims by introducing community prayers and worship. Arya samaj, Prarthana samaj and a number of similar institutions that came up, made no attempts to touch issues of social inequality and emphasised community action. Vivekanand and such others emphasised religion and nation; and Mahatma Gandhi tried to bring together politics and spiritualism.

                                 What was the net out come of these various streams of thoughts? Lok Manya Tilak wrote about Spencer in 1896, “Our scripture contain a far more developed presentation of agnosticism than Mr. Spencer has been able to manage.” Therefore, preaching us on the basis of Spencer is like carrying coal to new castle.

                                 Any one who referred to any book of foreign origin was attacked as being a traitor and lackey of the British. And any orthodox fundamentalist who spoke against the English, qualified to be called a patriot for that reason alone. Agarkar, Jyotiba Phule, Ranade, Gokhale were all condemned as agents of British, unworthy of any attention. Liberalism upholding the individual right lost. Collectivism upholding community triumphed. The political platform of India’s freedom movement opposed the social reforms rejected the concerns of an individual has against the cult of personality, collectivism and cult of sacrosanct scriptures. Mahatma Gandhi called himself an anarchist, many of his quotations on the importance of individual liberty are well known. All the same the over all effect of Gandhian cult was to down grade the common individual and uphold collectivism, scriptures and traditional heroes.

                                 In ancient times the Vedanta school of Indian philosophy had revolted massively against the collectivism in social practices and worship sanctified by the Vedas. It postulated identity between the individual consciousness and the cosmic presence and repudiated the need or the possibility of any intermediary between the two. This revolt was crushed by the Vedic Brahmins. Upanishads, the scriptures of Vedanta were assimilated to Vedas themselves. Thus supplanting their very existence. After the fall of Vedant philosophy it were the British who brought to India a world-view that put the individual at the epicentre of the universe. It was beaten back by the Vedic leaders who succeeded in mobilising common citizens against the champions of the common man. Jyotiba phule remained confined to three talukas of Pune district. Agarkar was crushed by the burden of his task and died at an early age. Ambedkar was disdained by the society and hence turned to Marxism, Buddhism and collectivism.

                                 In the post-independence era the domination of the political institutions and the upper classes intensified a system that was euphemistically titled socialism. In practice, the economic system that developed after independence had no theoretical basis, measures were taken according to need of the situations and the demands of times in the light of influence of individuals, groups and organisations. But the situation was such that, with a few minor exceptions all significant groupings were in favour of consenting power in the government and bureaucracy. Non believed that the economic instincts of the individuals and a profit instinct of individuals and institutions in the private sectors could be mobilised to develop a rapidly developing economy. Those who thought so dare not speak not for fear of being mocked at and ridicule. No sooner did any one dare to suggest a more significant role by the private sector then he was attacked by the spokesman of capitalist’s agent of American imperialism, a profiteer etc. A few economists raised question on the concept and moralities of planning. They found themselves isolated. Forces favouring concentration of power in the government and bureaucracy were so strong that many protesters were sidelined and excluded from all appointments on governmental committees, educational, research institutions etc. Those who fell in line were quickly and sumchusly rewarded by conferment of diverse facilities, posts and honours. many an economists worked hard to pile up statistics and data on this problem and that to prepare learned memoranda proposing enlargement of the state activity. They were certain to be promptly rewarded by endowment, grants, posts and honours. In the early dawn of India’s independence the liberalism was totally eclipsed. Every one around was a collectivist. No wonder India fell victim to the epidemic of socialism. Even after the fall of socialism we all continue to be followers of collectivism and give scan to regard to the common man his instincts, pleasures and pains. If this domination of collectivism prevails it will take the nation here after a Fascist nazi type of dictatorship after having ruined 50 years of independence. Unknowingly we are walking into a nazi quagmire the same way we fell into the socialist morals.

                                                                                                                     - Sharad Joshi
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योद्धा शेतकरी नेता

योद्धा शेतकरी नेता

                      शरद जोशींच्या वयाला नुकतीच ७६ वर्षे पूर्ण झाली. त्यांच्या या वाढदिवसाच्या निमित्ताने मला आठवतो आहे तो त्यांच्या पंच्याहत्तरीचा सोहळा आणि त्यानिमित्ताने हाती घेतलेला व पूर्णत्वास नेलेला ‘समग्र शरद जोशी’ प्रकल्प! शरद जोशी आपला वाढदिवस साजरा करीत नाहीत. त्यानिमित्त एखादा कार्यक्रम ठेवला तर त्याला नकार देतात हे माहीत होते. त्यांची पुस्तकं मी प्रकाशित करीत होतो. त्यांना पंच्याहत्तरावे वर्ष लागते आहे, हे समजल्यावर काय कार्यक्रम आखावा, यावर विचार करत होतो. प्राचार्य सुरेशचंद्र म्हात्रे यांनी एक चांगला मार्ग सांगितला. तिथीप्रमाणे त्यांचा जन्म ऋषीपंचमीचा आहे. ही तारीख २००९ मध्ये होती २४ ऑगस्टला. औरंगाबादला शेतकरी संघटनेच्या कार्यकारिणीच्या निमित्ताने ते येणारच होते. तेव्हा २४ ला त्यांच्या एखाद्या पुस्तकाचे प्रकाशन ठेवले तर त्याला शरद जोशी नकार देणार नाहीत! मग मी तसा घाट घातला. त्यांची दोन पुस्तके प्रकाशित करण्याची तयारी केली.

              शरद जोशींचे ‘स्वातंत्र्य का नासले?’ हे पुस्तक १९९८ मध्ये प्रकाशित करून मी प्रकाशन व्यवसायाला सुरुवात केली होती. पण तेव्हा मी पूर्णवेळ प्रकाशक म्हणून काम करत नव्हतो. त्यांची याच नावाची लेखमाला पाक्षिक ‘शेतकरी संघटक’मध्ये छापून आली होती तेव्हाच मला ती आवडली होती. माझ्यावर आजही तिचा विलक्षण प्रभाव आहे. ‘याचं पुस्तक करा,’ असा लकडा मी म्हात्रे सरांच्या मागे लावला. म्हात्रे सर मोठे वस्ताद! त्यांनी, ‘आता तुमच्यासारख्या तरुणांनी ही जबाबदारी घ्यायला पाहिजे,’ असं म्हणत माझे दात माझ्याच घशात घातले. मला आनंद तर वाटला, परंतु ‘शरद जोशी परवानगी देतील का?,’ असं मी भीत भीत म्हात्रे सरांनाच विचारलं. सरांनीही ‘त्यांनी परवानगी दिली. तू छापतोस का?,’ असं म्हणत मला टोलवलं. आणि अमरावतीला साजऱ्या झालेल्या जनसंसदेच्या भव्य कार्यक्रमात हे पुस्तक माझ्या प्रकाशनातर्फे प्रसिद्ध केलं. चित्रकार चंद्रमोहन यांनी त्यासाठी अतिशय सुंदर मृखपृष्ठ करून दिलं होतं. 

                ‘शेतकरी संघटक’मधून प्रसिद्ध झालेले मुक्त अर्थव्यवस्थेवरील शरद जोशींचे लेखही मला आवडले होते. त्यांचंही चांगलं पुस्तक होऊ शकेल असं मला वाटलं. एव्हाना मी ‘जनशक्ती वाचक चळवळ’ नावानं पुस्तक प्रकाशनाचा व्यवसाय पूर्णवेळ सुरू केला होता. ‘खुल्या व्यवस्थेकडे.. खुल्या मनाने’ या नावाने हे पुस्तक प्रसिद्ध केलं. सोबत शेतकरी संघटनेतील ज्येष्ठ कार्यकर्त्यांची व्यक्तिचित्रे असलेलं माझ्या वडिलांचं (अॅड्. अनंत उमरीकर) यांचं ‘वेडेपीर’ हे पुस्तकही प्रकाशित केलं. 

                    शेतकरी संघटनेचा कार्यक्रम असला की आम्ही पुस्तकांचे गठ्ठे घेऊन विक्रीला बसायचो. सोबत संघटनेचे बिल्ले, संघटनेत लोकप्रिय असलेले कवी इंद्रजीत भालेराव यांचे कवितासंग्रह, तसेच शेतकरी प्रकाशनाची जुनी पुस्तकंही असत. शरद जोशींचं सगळं वाङ्मय प्रकाशित करावं असं मनापासून वाटायला लागलं. कार्यकर्ते कार्यक्रमाच्या वेळी ही भावना वेळोवेळी व्यक्त करायचे. शरद जोशींनी आत्मचरित्रात्मक असे काही लेख साप्ताहिक ‘ग्यानबा’मध्ये लिहिले होते. आपली आई, बाबुलाल परदेशी, शंकरराव वाघ अशी काही व्यक्तिचित्रं त्यांनी लिहिली होती. त्यांनी विद्यार्थ्यांना लिहिलेलं पत्रही ललित साहित्याचा एक उत्तम नमुना होता. हा सगळा मजकूर एकत्र करून त्याचं पुस्तक करायचं ठरवलं. प्रा. इंद्रजीत भालेराव यांनी या पुस्तकासाठी माझ्यामागे लकडाच लावला. ‘अंगारमळा’ या नावानं हे पुस्तक शरद जोशी यांच्या वाढदिवशी- ३ सप्टेंबर २००८ रोजी प्रसिद्ध केलं. त्याला महाराष्ट्र शासनाचा उत्कृष्ट वाङ्मयनिर्मितीचा प्रथम पुरस्कारही मिळाला. 

                  शेतकरी संघटनेच्या कार्यकर्त्यांमध्ये सगळ्यात लोकप्रिय असलेलं शरद जोशींचं ‘शेतकरी संघटना : विचार आणि कार्यपद्धती’ या पुस्तकाचे पुनर्मुद्रणही ‘अंगारमळा’नंतर लगेचच औरंगाबाद येथे झालेल्या संघटनेच्या अधिवेशनात प्रकाशित केलं. एव्हाना त्यांची चार पुस्तकं प्रसिद्ध झाली होती. या पार्श्वभूमीवर त्यांच्या पंच्याहत्तरीचा सोहळा करण्याचं ठरलं. त्यांचं जुनं पुस्तक ‘प्रचलित अर्थव्यवस्थेवर नवा प्रकाश’ (पूर्वी दोन भागांत असलेलं) आणि ‘शेतकऱ्यांचा राजा शिवाजी’ यांची तयारी केली. ‘शेतकऱ्याचा आसूड’, ‘शतकाचा मुजरा’, ‘शेतकरी कामगार पक्ष- एक अवलोकन’ आणि ‘जातीयवादाचा भस्मासुर’ या छोट्या पुस्तिका ‘शेतकऱ्यांचा राजा शिवाजी’मध्ये समाविष्ट केल्या. या पुस्तकाच्या प्रकाशनप्रसंगी प्राचार्य रा. रं. बोराडे यांच्या हस्ते शरद जोशींचा सत्कारही केला. इंद्रजीत भालेराव यांना प्रमुख पाहुणे म्हणून आमंत्रित केलं होतं. अतिशय मनोज्ञ असं भाषण शरद जोशींनी याप्रसंगी केलं. 

                      शरद जोशींची सहा पुस्तकं तोवर झाली होती. त्यांचं यापूर्वी ग्रंथरूपात प्रकाशित झालेलं सर्व लिखाण पुनर्मुद्रित झालं, पण शिल्लक लिखाणाचं काय? त्याची वर्गवारी कशी करायची? त्याचं स्वरूप कसं ठेवायचं, हा यक्षप्रश्न होता. औरंगाबादच्या या कार्यक्रमात महिला आघाडीच्या नेत्या शैलजा देशपांडे यांनी एक बाड माझ्या हाती दिलं. शरद जोशी यांनी दै. ‘देशोन्नती’मध्ये ‘जग बदलणारी पुस्तके’ या नावानं लेखमाला लिहिली होती. त्यांचे मूळ लेख असलेलं ते बाड शैलाताईंनी बऱ्याच वर्षांपासून जपून ठेवलं होतं. ‘याचं पुस्तक करा,’ असा त्यांचा प्रेमळ आग्रह होता. मी आधी ते वाचले नव्हते. अधाशासारखं ते बाड वाचून काढलं. याचदरम्यान ‘सातारा भूषण’ पुरस्कार शरद जोशींना जाहीर झाला. त्या कार्यक्रमात ९ जानेवारी २०१० रोजी हे पुस्तक प्रकाशित करण्याचं निश्चित केलं. त्याचवेळी इंद्रजीत भालेरावांचे शरद जोशींवरचे आणि त्यांच्या पुस्तकांवरचे लेख एकत्र करून ‘मळ्यातील अंगार’ हे पुस्तकही प्रकाशित करायचं ठरवलं. विजय कुवळेकरांच्या हस्ते ही दोन्ही पुस्तके साताऱ्याच्या त्या कार्यक्रमात प्रकाशित झाली. 

                    दै. ‘लोकमत’मध्ये ‘अन्वयार्थ’ या नावानं शरद जोशींनी लेखमाला लिहिली होती. १९९२ ते ९४ आणि २००० ते २००१ या काळात हे लेख प्रसिद्ध झाले होते. त्यांचं पुस्तक आधी करा, असं स्वत: जोशींनीच सुचवलं. मी त्यादृष्टीनं काम सुरू केलं. मध्यंतरीच्या काळात आपल्या खासदार निधीतून त्यांनी परभणीच्या गणेश वाचनालयास दहा लाख रुपये दिले होते. त्या निधीतून बांधण्यात आलेल्या सभागृहाचं काम पूर्ण होत आलं होतं. त्याच्या उद्घाटनासाठी जोशींनी यावं, असं संस्थाचालकांना वाटत होतं. पण शरद जोशी परभणीच्या कार्यकर्त्यांवर काही कारणानं नाराज होते. त्यामुळे ते परभणीला यायला तयार नव्हते. माझ्या वडिलांनी मला पुस्तक प्रकाशनाचं निमित्त करून त्यांना बोलवू, असं सुचवलं. ‘अंगारमळा’ला शासनाचा पुरस्कार मिळाला, त्या समारंभासाठी ते जाणार नव्हते. मी तो पुरस्कार, रकमेचा धनादेश व स्मृतिचिन्ह त्यांना द्यायला अंबेठाणला गेलो. त्यांचा चांगला मूड बघून हळूच परभणीला यायचं पिल्लू सोडून दिलं. ‘अन्वयार्थ’चं प्रकाशन असेल तर येतो, अशी अट त्यांनी घातली. मी ‘हो’ म्हणून तारीखही ठरवून टाकली. मला औरंगाबादला परत आल्यावर लक्षात आलं की, मजकूर फारच मोठा झालेला आहे. इतका मजकूर एका पुस्तकात मावणं शक्य नाही. दोन खंड करावे लागतील. पण आता माघार घेणं शक्य नव्हतं. मग ‘अन्वयार्थ-१’ आणि ‘अन्वयार्थ-२’ अशी दोन पुस्तकं प्रकाशित करायचं ठरवलं. 

                 याचदरम्यान शरद जोशींचा अमृतमहोत्सव मोठय़ा प्रमाणात साजरा करण्याच्या हालचाली शेतकरी संघटना आणि त्यांचे हितचिंतकांकडून सुरू झाल्या. बघता बघता त्याला गती आली. ६ जूनला औरंगाबाद येथे साहित्य मेळावा, २ ऑक्टोबरला रावेरीला महिला मेळावा आणि १० नोव्हेंबरला शेगाव येथे शेतकरी महामेळावा असा कार्यक्रमाचा तपशीलही ठरला. ही बैठक परभणीला गणेश वाचनालयाच्या नव्या सभागृहात संपन्न झाली. त्या बैठकीनंतर माझ्या मात्र पोटात गोळा उठला. कारण या तोकडय़ा कालावधीत मला त्यांचं उर्वरित लिखाण प्रसिद्ध करायचं होतं आणि लेखांची फाईल तर अवाढव्य झाली होती. १९९० पर्यंतचं त्यांचं लिखाण सुरेशचंद्र म्हात्रे यांनी ग्रंथबद्ध केलं होतं. त्याचं पुनर्मुद्रण ‘शेतकरी संघटना- विचार आणि कार्यपद्धती’, ‘प्रचलित अर्थव्यवस्थेवर नवा प्रकाश’ व ‘शेतकऱ्याचा राजा शिवाजी आणि इतर लेख’ या पुस्तकांतून आम्ही पूर्ण केलं होतं. 

                लेखांची अवाढव्य कात्रणं लावता लावता त्यांच्या भाषणांचा एक वेगळा विभाग होऊ शकतो असं लक्षात आलं. खुल्या अधिवेशनातील, कार्यकारिणीच्या बैठकीतील, सभांमधील ही भाषणं होती. ती एकत्रित केली. पुस्तकाला ‘माझ्या शेतकरी भावांनो, मायबहिणींनो’ असं समर्पक नाव दिलं. कारण हेच संबोधन शरद जोशी नेहमी वापरतात. पुस्तकाच्या मुखपृष्ठावर चांदवडच्या ऐतिहासिक अधिवेशनातील भाषण करतानाचा शरद जोशींचा फोटो जशाचा तसा वापरला आणि अक्षरंही कवीमित्र दासू वैद्य यांच्या हस्ताक्षरात करून घेतली. त्यासोबत विजय परूळकरांचं गाजलेलं ‘योद्धा शेतकरी’ची नवी आवृत्तीही प्रकाशित केली. 

                   शरद जोशींनी शेतकरी आंदोलनविषयक जे लिखाण केलं होतं त्याचं संकलन ‘बळीचे राज्य येणार आहे’ या नावानं केलं. ‘भारत’ आणि ‘इंडिया’ ही मांडणी शरद जोशींनी पहिल्यांदा केली आणि रुजवली. याशिवायचं जे लिखाण होतं त्याचं संकलन ‘भारता’साठी’ या नावानं कर, असं महापारेषणमधील माझा अभियंता मित्र शशांक जेवळीकर याने सुचवलं. अर्थसंकल्पावर दरवर्षी शरद जोशी एक लेख जरूर लिहीत. त्या संकलनास ‘अर्थ तो सांगतो पुन्हा’ हे नाव दिलं. मिलिंद बोकिल यांनी विनोबा भावेंच्या पुस्तकाला ‘ज्ञान ते सांगतो पुन्हा’ हे नाव दिलं होतं, त्यावरून हे नाव सुचलं. राजकीय लेखांचं संकलन करताना त्याला काय नाव द्यावं, कळत नव्हतं. त्यांच्या लेखात ‘पोशिंद्यांची लोकशाही’ हा शब्द सापडला आणि हेच नाव योग्य वाटलं. 

                  चांदवडचं महिला अधिवेशन ही एक मोठी ऐतिहासिक घटना होती. त्यावेळी ‘चांदवडची शिदोरी’ ही पुस्तिका प्रकाशित करण्यात आली होती. तिचं लिखाण महिला कार्यकर्त्यांच्या मदतीनं शरद जोशींनीच केलं होतं. त्यानंतरचे या प्रश्नावरचे लेख एकत्र करून त्याच नावानं हे पुस्तक रावेरीच्या महिला मेळाव्यात सिद्ध केलं. 

               शेगावला शरद जोशींच्या अमृतमहोत्सवानिमित्त शेतकरी महामेळावा आयोजिण्यात आला होता. शरद जोशी येतात की नाही, अशी शंका सगळ्यांनाच होती. पण ते आले. त्यांनी सत्कार मात्र स्वीकारला नाही. फक्त वयोवृद्ध शेतकऱ्याच्या हस्ते मानपत्र स्वीकारलं. तरुण कार्यकर्त्यांच्या हस्ते ‘समग्र शरद जोशी प्रकल्पा’तली शेवटची दोन पुस्तके ‘पोशिंद्यांची लोकशाही’ आणि ‘भारता’साठी’ प्रकाशित करण्यात आली. लाखो शेतकऱ्यांच्या उपस्थितीत ही पुस्तके प्रकाशित झाली. आपण योजिलेला प्रकल्प पूर्ण झालेला पाहताना मला खूप भरून आलं. 

              माझ्यावर शेतकरी संघटनेची आंदोलने, सभा आणि भाषणांपेक्षा शरद जोशींच्या लिखाणानं विलक्षण प्रभाव पाडला आहे. वयाच्या १४ व्या वर्षी माझ्या घरात ‘शेतकरी संघटक’ हे पाक्षिक यायला लागले. तेव्हापासून मी त्यांच्या लिखाणाने प्रभावित होत आलेलो आहे. प्रत्यक्ष त्यांचं भाषण मात्र नंतर दहा वर्षांनी मी ऐकलं. 

            ‘राष्ट्रीय कृषिनीती’ नावानं एक छोटी पुस्तिका शरद जोशींनी लिहिली होती. व्ही. पी. सिंहांच्या काळातील कृषी समितीचा तो अहवाल होता. त्यानंतर वाजपेयी सरकारच्या काळातील कृषी कार्यदलाचाही एक अहवाल आहे. या दोन्हींचं पुस्तक मराठीत करणं शिल्लक आहे. ‘शेतकरी संघटना : आठवणी, आस्था, अपेक्षा आणि आक्षेप’ हे पुस्तक सध्या मी संपादित करतो आहे. शरद जोशी आणि शेतकरी संघटनेवर अनेक मान्यवरांनी, संघटनेच्या कार्यकर्त्यांनी केलेलं लिखाण यानिमित्तानं संपादित करून ते प्रसिद्ध करण्याची योजना आहे. सदा डुंबरे आणि राजू परुळेकर यांनी घेतलेल्या शरद जोशींच्या मुलाखतींचाही त्यात समावेश आहे. अलीकडेच शरद जोशी यांना चतुरंग प्रतिष्ठानचा जीवनगौरव पुरस्कार जाहीर झालेला आहे. त्या सोहळ्यात या पुस्तकाचे प्रकाशन करण्याचा मानस आहे. डॉ. नागनाथ कोत्तापल्ले, डॉ. द. ना. धनागरे, विजय कुवळेकर, मिलिंद मुरुगकर, दत्तप्रसाद दाभोळकर, सतीश कामत, भानू काळे, विद्युत भागवत, हेरंब कुलकर्णी, आसाराम लोमटे यांचे लेख त्यात आहेत. चंद्रकांत वानखेडे, तुकाराम निरगुडे, अमर हबीब, राजीव बसर्गेकर, रमेश चिल्ले, बाबुलाल परदेशी या कार्यकर्त्यांनी सांगितलेल्या आठवणीही त्यात असतील. 

           शरद जोशीचं समग्र साहित्य अभ्यासकांसाठी आता उपलब्ध असताना एकच अपेक्षा आहे की, या साहित्याचा किमान अभ्यास न करता कुणी शेतकरी चळवळीवर टीका करू नये.

                                                                                                                                  - श्रीकांत अनंत उमरीकर
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