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Tag: nonfiction

The macro and micro of a pandemic economy

Posted on by ashmita

COVID-19 has impacted individual lives and collective communities, making it more urgent than ever to rethink the way our economy runs and the aspects it chooses to focus on. The macroeconomic aspects set the stage for microeconomics, since the latter can be geared according to the former. But macroeconomics can be counter-intuitive and needs to be understood before the other aspects of the economy can be discussed. This is also true in the context of a lockdown. In his book Indian Economy’s Greatest Crisis, Arun Kumar bases his analysis of macroeconomics on the understanding of what happens to variables like incomes, investments, savings, exports, imports and the growth rate of the economy.

In India, the lockdown was substantially loosened June onwards; given the state and spread of the virus in the country, this relaxation came at a time when the pandemic was not brought sufficiently under control. The number of tests was also far below the adequate or ideal number. While some countries have completely controlled the pandemic, it is still unlikely that it will be brought under control globally anytime soon. The economies of different countries have also been affected in different ways under their prospective lockdowns. China was initially reported to have ramped up production after the lockdown ended. In the first quarter of 2020, the rate of growth of the Chinese economy slipped from about +6 per cent in the previous quarter to -6.8 per cent. But the brutal lockdown in the Hubei province ensured that the country could overcome the virus faster. This also ensured the lockdown could be relaxed quickly in the country. As a result, in the second quarter, the economy recovered to +3.2 per cent growth.

front cover Indian Economy’s Greatest Crisis
Indian Economy’s Greatest Crisis||Arun Kumar

According to Arun Kumar, the situation around the world now is actually worse than it was during the depression of the 1930s or during the world wars. A major difference between a situation of war or recession and that of a pandemic is that during wars or recession, while aspects of the economy might be affected adversely in significant ways, production does not stop. This however is not the case during a pandemic. In a lockdown, production cannot take place, so both supply and demand collapse.

Simultaneously, workers get laid off and their incomes fall, and most businesses close down and their profits fall and even turn into losses. The result is that a large number of people lose their incomes and, therefore, demand falls drastically. This is a unique situation and past experiences of dealing with crises have not been useful in predicting what will happen in the future and how one should deal with the present situation. Therefore, according to Kumar, we need a new understanding of and strategy for the macroeconomics of the nation. The macro-variables—output, employment, prices, savings, investments and foreign trade—need to be reformulated and studied in the light of the changed situation.

In such a situation, the economy goes through three stages. From the normal phase, it declines during a lockdown, but even with the easing of lockdown restrictions, it is unlikely that the economy will immediately bounce back to the pre-pandemic phase. Due to continued wage cuts and unemployment, demand is likely to remain low. Many sectors of production will suffer and take long to revive, businesses will fail and the cost of doing business will rise. It is important that India learns from the trajectory of the economies of China and the US. The Indian economy, like the US and Chinese ones, is likely to recover slowly, especially due to its large unorganized sector which has taken a massive hit despite being at the helm of services which can easily be consider essential.

It remains to be seen how recovery and rehabilitation takes place in India, what the role of private businesses will be, and how the government will handle the new few years, which would end up becoming crucial in defining the trajectory of the country in the near future.

 

 

 

 

Who was Hamid Ansari?

Posted on by ashmita

When Hamid Ansari returned to India in 2018, it was a matter of great public interest. He disappeared in November 2012, and wasn’t heard of until Pakistani authorities accused him of espionage. The then External Affairs Minister Sushma Swaraj also took an interest in his case and helped in his restitution.

Hamid Ansari’s mother Fauzia Ansari is the vice-principal of a Mumbai college, and his father Nehal Ansari is a marketing manager in Bank of India. Hamid had completed a degree in engineering and had gone to Dubai for an MBA internship. He did a lot of voluntary social service work with the Rotaract Club, often teaching at regional-language schools, helping students from weaker sections of society, cleaning the streets, etc. Through this club, he became friends with exchange students from Japan, Hong Kong, Afghanistan and other countries. That was how he met Hamdan Khan, from Afghanistan, who offered him a place to say should he ever visit the country.

In November 2012, the then 27-year-old techie told his parents he was going to Afghanistan to interview with an airline company. But a few days after landing in Kabul, Ansari went missing.

front cover Hamid
Hamid||Hamid Ansari, Geeta Mohan

Ansari went to Pakistan on what he strongly believed was a humanitarian mission. Fiza, the woman he wanted to save, lived in a part of Pakistan well-known for honour killings. Hamid met Fiza on an online chatroom. They became friendly soon, but Fiza’s family was already bent and insistent upon Fiza getting married. Given the beliefs Fiza’s family held, it was a near impossibility that anything would come of their relationship.

But one day, Fiza’s brother shot and killed a boy in their neighbourhood, and shot at his own father. Her father took the blame, but as retribution, the jirga (local tribal council) decided that under the wani custom, Fiza was to be married off to an elder son of the aggrieved family as compensation. There was no space for negotiation in the matter. The word of the jirga was binding.

This turned Hamid’s world upside down in many ways. Jatin Desai, an activist spearheading the mission to get Hamid released, had said that the first time he met Hamid was around six months before he disappeared. Hamid had met with Desai asking for help in acquiring a visa to Pakistan. Hamid had been told by his friends later that he could find an easier passage into Pakistan through Afghanistan. His appeal to the Pakistani High Commission through the Rotaract Club had been rejected after great delay. Having received no communication from Fiza herself, he decided to try entering Pakistan through Afghanistan.

Meanwhile November 14, 2012 onwards, Fauzia stopped receiving any news from Hamid. She checked airline passenger lists and went to the consulate but to no avail. Hamid seemed to have well and truly disappeared.

He was arrested in Kohat, the city where Fiza lived. In all probability he was set up by the people he had trusted, who had taken him to the hotel where he was staying, and promised to take him to Fiza. He had been suspicious of sudden last-minute changes in their plan, but he was also and illegal entrant in a foreign country with dubiously made fake identity cards, he didn’t speak the local language, and he looked conspicuously out of place. He was completely at the mercy of the people he had initially trusted, people who would later make him deeply regret his decision.

Indians and Pakistanis alike worked tirelessly for his release. The story of Hamid Ansari is also the story of individuals caught in the faceless vortex of state power. It showcases individuals as human beings first, and nationally divided citizens after. Activists rallied for him on both sides of the border, Fauzia worked day and night, and Zeenat Shazbadi, the Pakistani journalist who worked his case throughout was also later detained for her links to Ansari and was subjected to ‘enforced disappearance’. Everyone put their lives at stake to fight through this situation. Above all, Hamid is a story of strength and resilience through the most hostile circumstances possible. It gives us activists, lawyers, parents – ordinary people – who are actually heroes in the real world, and it narrates the life of a man who survived impossible conditions dauntlessly, because he believed in the innocence of his cause.

 

We are all complicit in the climate crisis

Posted on by ashmita

It is deeply unfortunate that it took a pandemic and its damage to make us realise what we should have known from the very beginning – we owe our environment sustainable and responsible use. No man is an island, and certainly not when it comes to the natural world. Deanne Panday, in her book Balance, takes a deep dive into the climate crisis and the depth of human complicity in the destruction of our natural world.

The climate of the world has seen a drastic global change merely over the past few decades. We have arrived at a point in the Anthropocene where the damaging impact of human footprint has become irreversible. The increased emission of carbon dioxide has increased health risks and long-term respiratory damage. One living in a metropolitan city is no stranger to this – checking the AQI levels of our cities and towns fills us with dread, and yet this dread remains insufficient in motivating us to radically change our lifestyle.

The increase of greenhouse gases such as carbon dioxide and methane has resulted in heat waves, where days are getting hotter. Extreme heat can lead to more droughts and hot, dry conditions can, in turn, spark off wildfires. We have recently seen devastating fires in Australia and California. Heat waves lead to drought, which would translate into food scarcity and eventually famines especially in countries reliant largely on agriculture.

Front cover Balance
Balance||Deanne Panday

The ozone layer has not been an exception in the damage done to the natural environment of the planet. While in the stratosphere it absorbs ultraviolet rays from the sun, the story changes closer to ground. Ground-level ozone is emitted from industrial facilities and electric utilities, motor-vehicle exhaust, petrol vapours and chemical solvents. Breathing ozone can result in chest pain, throat irritation, coughing and congestion. More ozone is formed in summer because there is more ultraviolent radiation from the sun then. It has been estimated that ozone mortality will be more pronounced in India and China, eastern United States, most of Europe and southern Africa.

Covid-19 is not the only that will plague our lives. Other climate sensitive diseases like cholera, malaria, the West Nile virus etc are expected to magnify. According to the Intergovernmental Panel on Climate Change, the rise in temperatures, along with an increase in population, could put many more people at risk of being infected by it. The reproductive, survival and biting rates of the Aedes aegypti mosquito species, which carries dengue, are strongly influenced by temperature, precipitation and humidity. Mosquitoes are cold-blooded creatures and seek out warmer environments to regulate their body temperatures.

Greenhouse gases also have an impact on the spread of infectious diseases, since they affect rainfall and temperatures. Higher greenhouse gas emissions also impact nutrients in food – A higher carbon dioxide concentration reduces nutrients such as proteins, vitamin A and folate, which are already in short supply for lakhs of people around the world.

Fertilizers are also responsible for several health disorders. Algal and cyanobacterial blooms produce toxins that are harmful to wildlife and humans. Warmer ocean temperatures and precipitation promote their growth, and their main ingredient is nitrogen. The heavy use of nitro-based fertilizers to grow our food causes a range of illnesses in human beings, such as headaches, vomiting, diarrhoea, numbness and tingling.

The planet we inhabit now is vastly different from the one that existed even thirty years ago. The deterioration has been incredibly rapid. At this point, where restoration might be an option anymore, it is high time we at least begin the process of mitigation instead of myopically pursuing personal comforts.

 

R.I.P. India’s sense of humour

Posted on by ashmita

Who do we laugh at and who do we laugh with? Avay Shukla, an ‘unserious’ writer, has a clear vision of what has been going off-track in India in the past decade. And he says it all with clarity and a biting humour. Here is an excerpt from his book PolyTicks, DeMoKrazy & Mumbo Jumbo: Babus, Mantris and Netas (Un)Making Our Nation.

~ 

I belong to a generation that was weaned on the Reader’s Di- gest feature “Laughter, the best medicine”, MAD comics, PUNCH magazine, Mark Twain, Oscar Wilde, Groucho Marx and quotations from a mysterious “Confucius” (“a man who be both a fool and an arsehole is an ignoranus”) who bears no resemblance to the original sage. Armed with the understanding of human character acquired from these astute observers I have gone through life realising that humour is the ultimate gift of expression that relieves, criticises, elevates, weeps, embraces. But most important, it always teaches, whether it be by the understatement, the mimicry, the pun, the satire, the suggestio falsi, the paraprosdokian or even the humble limerick. There is no more effective (but civilised) commentary on the times, and no more perceptive (but amiable) assessment of individuals. Societies and civilisations which espouse humour are tolerant. sensitive to public opinion, unbigoted and open-minded. By the same definition, those which seek to curb humour, either by legal fiat or street violence, are just the opposite, destined either for fascism or anarchy.

front cover PolyTicks, DeMoKrazy & Mumbo Jumbo
PolyTicks, DeMoKrazy & Mumbo Jumbo||Avay Shukla

India today seems to be headed in this latter direction. Powerful groups – both state and non-state actors, to use a preferred phrase – who brook no criticism, and mis-guided bleeding hearts or seekers of the two minute fame appear to have launched a war against all forms of humour in this country under the specious banner of “political correctness.” It began with Sashi Tharoor’s “cattle class” comment: in the ensuing din it is still not clear who was more offended – the champions of the poor who did not like the poor being “bovined”, as it were; or the Hindutva brigade who resented the disparaging reference to the cow.

Then came the arrest in Mumbai of the cartoonist Aseem Trivedi who dared to publish a caricatured version of the Ashoka Pillar, in order to show how our polity had been debased, distorted and corrupted over time. Cases were slapped against him for sedition and under the provisions of the Information Technology Act and Prevention of Insult to National Honours Act. One could be forgiven for thinking that he is a member of ISIS! Some time later a once-glamorous member of Parliament complained in the House how lawmakers were being made fun of in the media, and demand- ed steps to curb this tendency – she received a bi-partisan support that has not been seen since. Thereafter the Information and Broad- casting Ministry wrote to all TV channels not to make light of the Prime Minister’s sombre image, and to show more respect for his position. Last year this intolerance continued as criminal cases were registered against the entire team of AIB (All India Bakchod) and the presenters for staging the “Roast” show. There was even a demand to rope in some of the more prominent members of the audience. And this when everybody who watched the show had a rollicking good time and no one had complained!

And things are getting worse. Just yesterday a comedian, Kiku Sharda (a regular on the Kapil Sharma show) was arrested and sent to jail for mimicking – hold your breath – Baba Ram Rahim Insan of Sachha Sauda fame! The charge? (Hold your breath again) – hurting the religious feelings of his followers! (Sec. 295A of the IPC). It’s bad enough when this antiquated law is applied to any of the 33 crore Gods in the Hindu pantheon; now it is being used to protect even so called God men. Asa Ram’s lawyers must be watching these developments keenly – maybe the same argument can be used to spring him from jail.

~

Avay Shukla is a much-needed contemporary voice. His book tackles difficult topics with nuance and an acerbic sharpness.

The kite rises into the air

Posted on by swara

Mirza Asadullah Khan Ghalib was born in Agra in the closing years of the eighteenth century. A precocious child, he began composing verses at an early age and gained recognition while he was still very young. He wrote in both Urdu and Persian and was also a great prose stylist. He was a careful, even strict, editor of his work who took to publishing long before his peers.

Ghalib’s voice presents us with a double bind, a linguistic paradox. Exploring his life, works and philosophy, Ghalib is an authoritative critical biography of Ghalib and opens a window to many shades of India and the subcontinent’s cultural and literary tradition.

Here is an excerpt from the text by Mehr Afshan Farooqi:

 

One day, my heart like a paper kite,

Took off on freedom’s string,

And began to shy away from me,

Became so wayward, it pestered me.

 

Ghalib, from an early composition

 

 

To tell the truth – for to hide the truth is not the way of a man free in spirit – I am no more than half a Muslim, for I am free from the bonds of convention and religion and have liberated my soul from the fear of men’s tongues.

 

Ghalib, in Dastanbuy

 

front cover of Ghalib
Ghalib || Mehr Afshan Farooqi

 

‘Mirza Asadullah Khan Ghalib, known as Mirza Naushah, titled Najmuddaulah Dabir ul-Mulk Asadullah Khan Bahadur Nizam Jang, with the nom de plume Ghalib for Persian, and Asad for Rekhtah (Urdu), was born on the eve of 8th of Rajab 1212 hijri (27 December 1797) in the city of Agra.’ Thus begins Maulana Altaf Husain Hali’s important biographical account, Yadgar-e-Ghalib.

Indeed, Hali’s critical, path-breaking memoir of his great ustad reconstructs the poet’s life story in a thrilling narrative woven with anecdotes, letters, personal trivia, first-hand observations and, most importantly, a penetrating analysis of Ghalib’s poetry and prose. Ghalib’s colourful personality shines in Hali’s lucid prose. It is hard to imagine how much or how little we would have known of Ghalib without Hali’s seminal work. There were Ghalib’s letters – volumes of them, a vital source of information – but the inspiration and direction that Hali’s work provided to generations of scholars remains undeniable.

In his youth, Ghalib was counted among the most handsome men in the city, be it Agra or Delhi. He was tall, with broad shoulders; his hands and feet were noticeably strong. Even in old age, when Hali first saw him, the signs of beauty were apparent on his face and demeanour. He was married on the 7th of Rajab, 1225 hijri (1810 ce) to Umrao Begam, the daughter of Navab Mirza Ilahi Bakhsh Khan Ma’ruf. Ghalib was thirteen years old at the time, and his bride eleven. Some years after his marriage, Ghalib moved to Delhi. It appears that he lived in Delhi for the next fifty years, till the end of his life. According to Altaf Husain Hali, in this long period, he never bought a house. He chose to live in rented houses; when he got tired of one house, he moved to another, but always remained in the same neighbourhood: Gali Qasim Jan, or Habsh Khan ka Phatak, or a place nearby.

Ghalib became an orphan at the impressionable age of five, when his father, Mirza Abdullah Beg Khan, was killed by a stray bullet in Rajgarh, Rajasthan, where he had gone with a force from Alwar to quell a rebellion. He was buried in Rajgarh. Raja Bakhtawar Singh of Alwar fixed a generous allowance for Ghalib and his siblings – his older sister, known as Chhoti Begam, and his younger brother, Mirza Yusuf. The children and their mother had always lived at the maternal home in Agra. In fact, Ghalib was born in the grand mansion of his maternal grandfather, Khwaja Ghulam Husain Khan Kamidan. Khwaja Ghulam Husain, a military commander (kamidan in colloquial speech) in the province of Meerut, was among the leading elite of Agra. His estate included numerous villages, and he owned many properties in the town itself. Ghalib’s mother, Izzatun Nisa Begam, was literate. Because Ghalib’s father lived with his in-laws, he was fondly known as Mirza Dulha, or Mister Bridegroom. Ghalib himself was known as Mirza Naushah, which, too, means Mister Bridegroom. Such nicknames were terms of affection used for males living with their in-laws. Presumably, Ghalib’s father died in 1801 (although Ghulam Rasul Mehr gives 1803 as the date), because we know that his paternal uncle, Mirza Nasrullah Beg Khan, died some five years later, in 1806, because of the injuries he suffered after accidentally falling off his elephant. Although Ghalib recorded his uncle’s death as an important event in his life, there is no evidence that he was close to his uncle; however, he and his siblings did become entitled to a pension because they were among Mirza Nasrullah Beg’s dependents.

**

Writing the story of the man who saved 4000 lives

Posted on by ashmita

Bike Ambulance Dada, the authorised biography of Padma Shri awardee Karimul Hak, is the most inspiring and heart-warming biography you will read this year. Written by Biswajit Jha, it documents the extraordinary journey of a tea-garden worker who saved thousands of lives by starting a free bike-ambulance service from his village to the nearest hospital. The book is a must-read today as it will inspire us to do and be better in our lives.

In this interview, we talk to the author to understand his personal journey with the book and it’s story.

 

  • Where did you come across Karimul Hak’s story?

After I quit my job and came back from Delhi in 2013 to work for the people of my area in the northern parts of West Bengal. I first read about Karimul Hak in a local newspaper and came to know the amazing story of this tea garden worker who carried critically ill patients to the hospital on his motorbike – free of cost.

 

  • What inspired you to share this story with the world?

In 2015 when a friend of mine told me that she personally knew Karimul Hak, I felt an urge to meet this person. One day, I, along with my friend, went to meet Karimul Hak in his village much before he received the Padma Shri and much before he became a well-known figure. But I, at once, got hooked to this simple man who does such great work for the people. What amazed me is that despite being a tea garden labourer, he does such incredible work to help his fellow villagers without thinking much about his own family.

After that I started working with him to serve the poor. I made him the brand ambassador of my school which I started in 2017.

I felt people all over the world should know the story of Karimul Hak, who is living proof that you don’t have to be an extraordinary person to do extraordinary work. You can be ordinary and still do outstanding work for people. His life is an inspiration for all of us. When a tea garden labourer with a meagre monthly salary can undertake such a path-breaking journey, we all are capable of doing wonders.

 

  • Your own father was very particular about helping others. Can you share some incidents that stuck with you?

My father, from whom I got my first lesson to serve others unconditionally, was a primary school teacher and has always led a simple and honest life. From my childhood I saw my father helping others despite the fact that he was not a rich person.

front cover Bike Ambulance Dada
Bike Ambulance Dada||Biswajit Jha

So, the lesson about doing things for others and sacrificing your own comfort for someone less fortunate than you, I got from my father who, despite being not very well-off, did everything he could in his entire life for the betterment of society. He took on a frontal role in establishing three charitable schools in our village and also worked tirelessly to improve education in and around our village. It is due to his tireless effort that we got the first English medium school in our area. I did not have to go outside my own home to find inspiration to help others.

One incident that stuck with me the most, which I also shared in the book, is a story of a sanyasi. It was a sultry summer noon in the early nineties. Hungry and exhausted, an old sanyasi came to our doorstep. My father ushered him into the puja room. After my mother fed him, the sanyasi expressed his wish to rest inside the puja room. But the room did not have a ceiling fan as we couldn’t afford one in every room. Realizing the old man might not feel comfortable without a fan, my father got the ceiling fan uninstalled from his own room and fixed it inside the puja room so that the sanyasi could sleep well.

The second incident which I remember vividly is that every year there used to take place a fair in our village. Though thousands of people would come to the fair, in those days there was no facility for drinking water in and around the fair. People would suffer due to this. Seeing the sufferings of the people, my father started to carry water in big jars from our home to the fair and started distributing drinking water along with jaggery to the people for free. I was very small at that time but my brother and I also used to go with my father and distribute water to the people. After that he made it a routine of conducting this ‘water camp’ every year. This is another lesson I learnt from my father that whenever you see people suffering, you should come up with some sort of solutions in your capacity.

 

  • What was the book-writing experience for you? Particularly knowing you’ve always wanted to write?

I always wanted to write a book. But I did not know when that would actually happen. As I am a social entrepreneur and not a full-time author, writing a book was very challenging. Taking out time from my busy schedule was a challenge. After quitting journalism, I stopped writing for almost two years. That actually helped me. My urge for writing increased manifold during these two years.

When I had started working with Karimul Hak, I felt an urge to take this story to the people all over the world and inspire them. When you have such a mission to accomplish, no job in world seems a challenging. Rather, I enjoyed writing this story. I enjoyed knowing Karimul Hak more closely while researching for this book, talking to him and interacting with people of his close quarters. I was so engrossed with the struggles of his life that I cried several times while writing his story.

 

  • What was the biggest challenge in this project?

There were many challenges I faced while writing this book. The biggest challenge was to make Karimul sit and talk. Since he can’t sit for more than 10/15 minutes in a single place, listening to the stories of his life from him was a challenging task. Apart from that he does not remember many incidents of his life. He would keep on telling me only 5/6 stories of his life which were not enough to write a book. Getting information about Karimul’s childhood days was also a challenge. Apart from that I had to write within certain parameters while writing a biography or a real life story. But I wanted this book to be interesting to the readers also so that it does not become monotonous. So, writing a non-fiction in a fictional way was a challenge but I tried to keep that ‘tension’ alive throughout the book.

 

  • What made you switch professions, from a journalist to a social entrepreneur?

Like Karimul, I was also born and brought up in a humble family of a small village in Jalpaiguri district of West Bengal. I struggled my way into becoming a national level journalist. I hardly got any support while I grew up. But I wanted that no one should face the same ordeal which I faced in my childhood.

With this thought in mind, me and my wife both quit our jobs and well-settled life in Delhi and came back to my roots in the northern parts of West Bengal which is considered to be the backward area of the state. After that we started serving the poor and helpless people. I basically wanted to be a part of the difficult but successful stories of many struggling men like Karimul.

Apart from many other social activities I am involved in right now, writing this book on this unsung hero is one of my ways of giving back to the society.

 

  • How satisfying has the change been and what changes have you experienced in yourself after this switch?

Initially, it was very challenging. To start everything all over again was very tough. I had many sleepless nights. But I kept on doing good for the others in my tough days. That, I think, helped me overcome my personal troubles. When I found that there were thousands of people who did not have basic things like food, clothes and shelter, my problems seemed much lesser compared to theirs.

While working for the others, I became a much better person. I found my true meaning of life. I felt happy within. And when you start to feel happy within, everything around you becomes beautiful. That’s why in my second book, which is a fiction and will be published after my debut book Bike Ambulance Dada, I wrote that the only way to get happiness is to serve others unconditionally.

 

The politics of a religious society

Posted on by ashmita

Journalist Khaled Ahmed examines how religion became intricately stitched into the fabric of Pakistan’s political and social framework. Read an excerpt from his book Pakistan’s Terror Conundrum:

 

The state of Pakistan was founded on the ‘consensus’ that it has to be Islamic. As a religious state, it seeks sharia as an ideal. All states must seek an ideal as their foundational teleology. There is muted disagreement between ideologues and pragmatists over this ideal. It is muted because of intimidation, but it is definitely there, especially after the Talibanization of the country through illegal action by the Islamists. It is the threat of religion as an extra-legal force that is causing many Pakistanis to wonder if the state can move forward into the future with Islam as its credo.

Front cover Pakistan's Terror Conundrum excerpt
Pakistan’s Terror Conundrum||Khaled Ahmed

…It is interesting to note that when in 1949 the Constituent Assembly of Pakistan adopted the Objectives Resolution, it used the less-threatening terms ‘Quran’ and ‘Sunnah’ rather than sharia, which later came to be embedded in Article 203(C) of the Constitution and is related to the Federal Shariat Court. The politicians who signed the resolution knew nothing about what the ‘guiding code’ meant, as they reassured the non-Muslim members that they would be equal citizens. The non-Muslims, not easily consoled, came down to Lahore only to learn from the clerics that they would be zimmis (non-Muslim subjects of a state governed according to the sharia) who would have to pay a special tax. When General Zia shoved the Objectives Resolution into the Constitution through the 8th Amendment, he removed the word ‘freely’ from the sentence, which assured the non-Muslims that they would be able to practise their religion freely. No notation was made in regard to the change of text. In 1949, the resolution had ‘God Almighty’ in its first paragraph; it was changed to ‘Almighty Allah’ in 1953 without any reference to the assembly that had passed it. The guiding principles, passed off as harmless in 1949, became menacing for both Muslims and non-Muslims with the passage of time.

Pakistan became less and less viable as it converged on sharia. Jihad used to be the grand Islamic subterfuge, confusing the world about war and ‘peaceful effort’; now it is straightforward qital (killing). It used to be accepted that jihad could only be declared by the state. Now it is consensually privatized and internationalized, thus undermining a fundamental function of the state. On the law of evidence, if a scholar leans on the Quranic text to challenge the clergy on the half testimony of a Muslim woman, he is told to shut up because sharia has already decided the matter. Sharia is what fiqh (Islamic jurisprudence) makes of the Quran and Sunnah. An Egyptian professor at the Saudi-funded International Islamic University of Islamabad contended that infibulation (female circumcision) was sharia in Egypt, under the practiced Shafi’i fiqh, but banned ‘wrongly’ under the official Hanafi fiqh.

… An Islamic state intent on a sharia-based revolution embraces isolationism as its programme, almost like the Stalinist slogan of socialism-in-one-country. After 1947, the state misunderstood itself as a castle of Islam. It fondly thought of itself as a society cut-off—that is what the word ‘castle’ means—from the rest of the world, with an ability to stand up to hostile sieges. It also presaged the totalitarianism of the clergy after the ‘modern’ state was overthrown. Pakistan also allowed the transnational concept of the umma to inform its ideology. It acknowledged that the concept of the nation state was not compatible with its teleology because of the concept of umma.

When it tested its first atom bomb, the state of Pakistan could not for long keep up the pretended doctrine that it was India- specific. It was soon acclaimed as an Islamic bomb, a transnational weapon that would threaten not only India but many other states across the globe. The moment it became a religious bomb, its transformation into a sectarian one was inevitable. Many respectable scholars believe that Pakistan’s Sunni bomb caused Iran’s Shia bomb to be produced. Just as a religious state Pakistan cannot avoid becoming a sectarian one, conceptually, its bomb too threatens Iran, in addition to threatening the entire non- Muslim world.

The terrorist outreach of political Islam is being opposed by strong powers that have the capacity to strike at its incubation grounds. If this polarity is interpreted as Christianity versus Islam, then Islam doesn’t benefit from the neutrality of the non- Christian world either. In fact, the non-Christian world feels equally threatened and is inclined to forget its contradictions with the dominant Christian powers, seeking to form an alliance with it to confront Islam. Given this near-total opposition of the world, political Islam, thriving on lack of secular education, has little chance of surviving as a winning force. Political Islam can only eat its own children.

The Islamic state is not viable in modern times unless Islam is reinterpreted. This is not the project of Islam today; this inclination to change the world by force to fit sharia. This springs from the intellectual attitude of not rejecting the premise when it fails to encompass reality. The suicide bomber of today is an agent of forcible change of reality to the premise of Islam. When not democratic, the Muslim state begins its process of decline as a state denying rights; when Islamic, it begins its process of decline under challenge from the clergy; when theocratic, it achieves stability by suppressing demands for rights under the doctrine of fasad fil ard (corruption on earth). The theocratic stage is the terminal stage, after which the state is either undone or finds refuge in reverting to the identity of the modern state with economic imperatives overriding religious passions. Pakistan is in the process of entering the terminal phase and is looking at itself once again in 2020, hesitating in the face of a possible negative reaction from a scared world.

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Pakistan’s Terror Conundrum is a gripping examination of the origin story of Pakistan’s ideals, and how religion became the driving force behind Pakistani nationalism.

 

 

The real cost of COVID-19

Posted on by ashmita

By now it is more than evident that the pandemic was different for the rich and the poor. Arun Kumar’s stellar research in his book Indian Economy’s Greatest Crisis  helps us understand the real cost of the pandemic and those who have had to bear it.

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The Plight of Labour and Migrants

…The pandemic has brought into the open the terrible plight of the unorganized sector and its workers. They are the marginalized in society and policy seldom caters to their issues. They could not cope with the lockdown and now continue to suffer even with the lockdown eased under business pressure. …Without adequate testing, a large number of people will get infected as lockdown is eased. For herd immunity, if 60 per cent get the disease and develop immunity, 5 per cent of those infected will be serious, requiring hospitalization. That would be 4 crore people and most of them will be workers forced to go to their place of work. The poor are malnourished and don’t have the resources to get tested or get proper medical treatment. Even if only 2 per cent die, and this number will be larger if India’s weak medical system fails, 1.6 crore people will die—and most of them will be the poor.

 

Uncivil Conditions That the Urban Poor Live In

… Why was our medical system so weak and testing inadequate even months after it became clear in March that the disease would spread? It is a reflection of a political system and an executive that has hardly ever prioritized the welfare of the vast majority of the people it is supposed to serve. They are the residual, or the one’s marginalized in policymaking. If some benefits trickle down to them, that is well and good. If the poor rise above a given poverty line, the system claims it an ‘achievement’. The elite make it out that the poor ought to be grateful for the gains they have made since Independence.

The ‘achievement’ hides the uncivil conditions in which the poor live, especially in urban areas, and this now stands exposed thanks to the pandemic. They live in cramped and unhygienic slums, with little access to clean water and sanitary conditions. How are they to observe the lockdown and practise physical distancing? They live cheek by jowl and share toilets and water tankers. They have little savings, so they have to earn and spend on a day-to-day basis. With the pandemic, their earnings have stopped and they have turned destitute—this highlights the precariousness of their lives. One shock and they slip below the poverty line; one major illness in the family and they fall below the imaginary poverty line (Kumar, 2013). They had always been poor, but for policymakers, ‘progress’ was that they had jumped above the poverty line (APL).

 

Cause of the Mass Migration

…Industry and ruling elites capitalize on the poor working and living conditions of labour to lead their own comfortable lifestyle and make higher profits. Consequently, neither the state nor businesses grant workers their rights. For instance, a large number of workers do not get a minimum wage, social security or protective gear at worksites. They mostly have no employment security; often their wages are not paid in time; muster rolls are fudged; and there is little entitlement to leave. Given their low wages, they are forced to live in uncivilized conditions in slums. Water is scarce, and drinking water more so. Access to clean toilets is limited and disease can spread rapidly. There is a lack of civic amenities such as sewage. Their children are often deprived of schools and playgrounds.

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Indian Economy’s Greatest Crisis||Arun Kumar

Now, using COVID-19 as an excuse, state after state has reduced even what little security was available to workers, by eliminating or diluting various laws to favour businesses. In Uttar Pradesh, at least fourteen of the Acts have been changed, such as the Minimum Wages Act, 1948, the Industrial Disputes Act, 1947, and the Payment of Bonus Act, 1965. It’s the same thing in Madhya Pradesh and Punjab. The plea is that this is needed to revive economic activity. The chief minister of Madhya Pradesh has said that this will lead to new investment in the state (Singh, 2020).

…In India, workers are characterized as either organized or unorganized. Those in the former category work in larger businesses and have some formal rights (which are being diluted) but, often, they find it difficult to have them enforced. Increasingly the big and medium businesses are employing contract labour provided by labour contractors from the unorganized sector, rather than permanent workers. Businesses pay contractors, who then pay the labourers part of the money they receive. So businesses claim that they are paying the minimum wage but the workers aren’t getting it.

In a scenario where even the minimum wage is inadequate for a worker to lead a dignified life, what chance do those receiving even lesser stand to lead a civilized existence?

Businessmen who now talk of livelihood have never shown such concern for the workers in the past. They have paid low wages to earn big profits. How else, at such a low level of per capita income, could India have had the fourth largest number of billionaires in the world? Clearly, most of the gains of development over the past seventy-five years, more specifically since 1991, have been cornered by businessmen. They have made money not only in white but also huge sums in black (Kumar, 1999).

Businesses have manipulated policy in their favour—before 1991, by resorting to crony capitalism, and since then by bending policy in their favour, curtailing workers’ rights and pressurizing the government to weaken its support to the marginalized sections on the plea that the markets be allowed to function. Now using COVID-19 as the shield, workers’ rights are being further curtailed. No wonder, then, that the country collects only about 6 per cent of the GDP as direct taxes despite huge disparities. The burden of taxation falls on the indirect taxes, such as GST and customs duty, paid by everyone, including the marginalized.

The lesson to be learnt from the pandemic is that India has not been able to cope with it because of the adverse living conditions of the majority of its people, namely the poor. Now labour laws are being diluted (such as increased working hours and reduced wages), which means a worsening of their living conditions (Kumar, 2020g). This will ensure that the country will flounder again when the next pandemic strikes. The tragedy is that India is today headed towards societal breakdown for short-term gains of some sections of society. But it appears that a rethinking of the prevailing ruling ideology always comes at a heavy cost.

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Indian Economy’s Greatest Crisis  is a detailed and insightful work examining the various fault lines of the Indian social fabric and how they’ve been affected by the pandemic.

Festive reads for you and your family

Posted on by sumangala

It’s the most wonderful time of the year and we bet you’re looking forward to the festivities! Spread the joy with some of our handpicked selection of books to choose from. Here is a list of books from Penguin and Puffin, perfect for your little one, yourself, or as a gift for friends and family!

The Thursday Murder Club

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The Thursday Murder Club || Richard Osman

In a peaceful retirement village, four unlikely friends meet up once a week to investigate unsolved murders. But when a brutal killing takes place on their very doorstep, the Thursday Murder Club find themselves in the middle of their first live case.

Can our unorthodox but brilliant gang catch the killer before it’s too late?

The Boy, The Mole, The Fox and The Horse

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The Boy, the Mole, the Fox and the Horse || Charlie Mackesy

Enter the world of Charlie’s four unlikely friends, discover their story and their most important life lessons. The conversations of the boy, the mole, the fox and the horse have been shared thousands of times online, recreated in school art classes, hung on hospital walls and turned into tattoos.

Uparwali Chai: The Indian Art of High Tea

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Uparwali Chai || Pamela Timms

From Saffron and Chocolate Macarons to Apricot and Jaggery Upside Down Cake to a Rooh Afza Layer Cake, Uparwali Chai is an original mix of classic and contemporary desserts and savouries, reinvented and infused throughout with an utterly Indian flavour. A beautifully curated set of recipes full of nostalgic flavours and stories, this is a book every home cook will be referring to for generations to come.

An Extreme Love of Coffee

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Extreme Love of Coffee || Harish Bhat

When they drink a cup of ‘magic’ coffee, Rahul and Neha are entrusted with a quest that promises to lead to great treasure. As they race from the plantations of Coorg to Japanese graveyards, they are trailed by the Yamamoto brothers-bearing grudges and carrying swords.
But will they manage to evade their Japanese assailants and find the treasure they first set out for?

Wish I Could Tell You

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Wish I could Tell You || Durjoy Datta

A disillusioned and heartbroken Anusha finds herself in the small world of WeDonate.com. Struggling to cope with her feelings and the job of raising money for charity, she reluctantly searches for a worthwhile cause to support. For Ananth, who has been on the opposite side, no life is less worthy, no cause too small to support.

They can’t escape each other. In this world of complicated relationships, should love be such a difficult ride?

Diary of a Wimpy Kid: The Deep End

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Diary of a Wimpy Kid || Jeff Kinney

Greg Heffley and his family hit the road for a cross-country camping trip, ready for the adventure of a lifetime. But things take an unexpected turn, and they find themselves stranded at a campsite that’s not exactly a summertime paradise. When the skies open up and the water starts to rise, the Heffleys wonder if they can save their vacation – or if they’re already in too deep.

The Puffin Mahabharata

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The Puffin Mahabharata || Namita Gokhale

 Like a modern-day suta or storyteller, Namita Gokhale brings alive India’s richest literary treasure with disarming ease and simplicity. She retells this timeless tale of mortals and immortals and stories within stories, of valour, deceit, glory, and despair, for today’s young reader in a clear, contemporary style.

A brilliant series of evocative and thoughtful illustrations by painter and animator Suddhasattwa Basu brings the epic to life in a vibrant visual feast.

A Girl Like That

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A Girl Like That || Tanaz Bhathena

 Sixteen-year-old Zarin Wadia is the kind of girl that parents warn their kids to stay away from. You don’t want to get involved with a girl like that, they say. After a tragic encounter her story is pieced together, told through multiple perspectives, and it becomes clear that she was far more than just a girl like that. This beautifully written debut novel from Tanaz Bhathena reveals a rich and wonderful new world to readers; tackles complicated issues of race, identity, class and religion; and paints a portrait of teenage ambition, angst and alienation that feels both inventive and universal.

Tharoorosaurus

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Tharoorosaurus || Shashi Tharoor

Shashi Tharoor is the wizard of words. In Tharoorosaurus, he shares fifty-three examples from his vocabulary: unusual words from every letter of the alphabet. You don’t have to be a linguaphile to enjoy the fun facts and interesting anecdotes behind the words! Be ready to impress-and say goodbye to your hippopotomonstrosesquipedaliophobia!

Raja Rao’s Gandhi – A life in words

Posted on by ashmita

In many ways, Raja Rao changed the way Mahatma Gandhi is read and written about. Get a glimpse into the processes of his writing through Makarand R. Paranjape’s introduction to Mahatma Gandhi: The Great Indian Way: 

 

In the symposium on Raja Rao on 24 March 1997, I had spoken on his forthcoming book The Great Indian Way: A Life of Mahatma Gandhi. This was a marvellous retelling of Bapu’s life in the form of a modern purana. Rao had called it ‘an experiment in honesty’, adding that the ‘Pauranic style, therefore, is the only style an Indian can use’.

The publisher was Kapil Malhotra of Vision Books, who in 1996 had published The Meaning of India. Malhotra had inherited one-half of what used to be Dina Nath Malhotra’s Hind Pocket Books, India’s first paperback imprint. Malhotra, believing in Rao’s genius, had also published The Chessmaster and His Moves in 1988. That book had won Rao the coveted Neustadt Prize. The manuscript was part of a veritable treasure trove of unpublished material that some of us, who were close to Rao, had been fortunate to be able to see. But there were many more such unpublished works, which I had seen at the Harry Ransom Humanities Research Center, where Rao’s papers now rested.

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Mahatma Gandhi: The Great Indian Way||Raja Rao

After the Chessmaster, Malhotra published On the Ganga Ghat (1989) too. It was a unique collection of short stories with the common theme and location of Varanasi. It was clear that we were in the midst of a quiet Raja Rao efflorescence. It would culminate in his being posthumously awarded India’s second-highest civilian honour, the Padma Vibhushan, in 2007, ten years after the prestigious Sahitya Akademi Fellowship mentioned earlier.

What was so special about Rao’s book, yet another of the hundreds written on Gandhi? Why had Mulk Raj Anand called it ‘Among the most authentic accounts of the Mahatma’s life and work’? It was this question that I had tried to answer in my presentation on Rao in the symposium in 1997.

The clue came from Rao himself. ‘Facts of course are there,’ he says in the preface, ‘but facts are shrill.’ Facts, in other words, do not tell the whole truth: ‘They have a way of saying more than they mean, and disbelievingly so. The silences and the symbols are omitted, and meaning taken out of breath and performance.’

What else do we have other than facts? It is, as Rao says, the ‘rasa, flavour, to makes facts melt into life’. The Indian experience is complex and multi-layered, requiring a special style to express it, even in modern times: ‘the Indian experience is such a palimpsest, layer behind layer of tradition and myth and custom go to make such an existence: gesture is ritual, and each act a statement in terms of philosophy, superstition, historical or linguistic provincialism, caste originality, or merely a personal one, and yet it’s all a whole, it’s India.’

Rao, next, makes a very bold statement: ‘Thus to face honesty against an Indian event, an Indian life, one’s expression has to be epic in style or to lie.’ Facts alone cannot tell the Indian story, nor can myths, rituals, or fables by themselves. The two must be combined in a unique manner. That was Rao’s reinvented pauranic style. Not in the manner of the old puranas, with— from the point of modern history—their unverifiable material. Nor the contemporary histories which were slaves to facts. But a unique combination of both.

This is what I called ‘seeing with three eyes’. The first eye sees only facts. The second espies the fable behind and around the fact. It is only the third eye, the eye of wisdom, that can combine both to see into the depths of things, their secret significance and meaning.

This special way of seeing is what Rao calls ‘fact against custom, history against time . . . geography against space.’ In his book on the Mahatma, this is precisely what Rao accomplishes, making ‘life larger than it seems, and its small impurities and accidents and parts, must perforce be transmuted into equations where the mighty becomes normal, and the normal in its turn becoming myth. Prose and poetry thus flow into one another, the personal and the impersonal, making the drama altogether noble and simple.’

An important feature of traditional Indian society, which persists to this very day, is its enormously rich and varied method of chronicling and celebrating life. In rural society, for instance, even humble craftspersons like weavers, potters, blacksmiths and wood workers have a specially designated bhiksha vritti jati, a group of mendicant performers, to record and disseminate their deeds. Thus, all our communities have their own jati puranas or community histories. Likewise, each village, each region, each state has its own legends, songs and stories. All these go into making up our rich narrative traditions.

Raja Rao, as he himself has often reiterated, belongs very much to this pauranic tradition. He has performed his duty as a writer as faithfully and sincerely as our ancient poets, who have told the stories of gods and demons, heroes and villains, apsaras and princesses, sages and mendicants with such zealous relish. A key and recurring figure in Raja Rao’s works is one of the greatest men of our times, Mahatma Gandhi. This book is Rao’s retelling of and tribute to Gandhi’s extraordinary life.

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Through Mahatma Gandhi: The Great Indian Way, Raja Rao changed the rules of biography writing. The book paints a holistic and in-depth picture of a man who was larger than life.

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