India After Gandhi: Ramchandra Guha

After a pretty long time I am writing about a book. India After Gandhi, by Ramchandra Guha, takes us in the era, which history books in school end at. For most of us, India's history ends with Nehru's famous tryst with destiny speech and the assassination of Mahatma Gandhi. But, in reality India's history as a nation, begins from 1947, when her existing boundaries and shape came into being.

The book talks about all the major events that have shaped the present situations in the country since 1947.

The enormous tasks and challenges presented by the independence, partition and the British mandate to the princely states of being free to join either union or declare independence from both. The country's first cabinet faced challenges from different directions at the same time. These ranged from rehabilitation of those displaced by the partition; uniting people who were divided along all imaginable lines like religion, caste, language, territory, etc.; presenting to the country a set of rules and regulations that would govern them with fairness and most important of all, food and shelter. 

The book very nicely describes the way Nehru's cabinet negotiated through the amazingly complex maze and labyrinth. Negotiations, persuasions and debates were the only ways used in resolving almost all disputes. Guha describes the challenges faced by the constitutional assembly and the bureaucracy in turning the nation into a democratic society based on universal adult franchise. With the benefit of hindsight that we now have, the book makes us realise how fortunate we were to have leaders of the calibre of Nehru, Ambedkar, S. P. Mookerjee, J. B. Kriplani and others. Nehru's staunch belief in democratic process meant that many of his favourite ideas and views were critically debated and he was constantly ready to accommodate the concerns of the opposition too. Several proposals of his were modified and watered down but each was fiercely debated in Parliament.

The country has never been without challenges. Right from independence, there have been movements aimed at seceding from India, external invasions and internal troubles. The book talks about some of the successes and failures that the nation has seen in this regard. It also talks about the way India went on to build its economy and the push and pull from within about the direction of the development. As we read the book, we realise how leaders with strong grass root connections can actually give a good shape to discussions and debates on various issues. Of course, this has its pitfalls, like Indira Gandhi responding to the masses' disappointment with her infamous garibi hatao slogan. One of the most glaring examples of not being connected to the masses and acting on suggestions of coterie is that of Rajiv Gandhi reversing the Shah Bano judgement and then opening the locks of the Ram temple/Babri masjid in Ayodhya.

Guha also talks about the statesmanship of opposition leaders like J. B. Kriplani, A. B. Vajpayee amongst various others, which sort of makes the reader a little sad when compared to the politicians of the present. He talks of the deterioration in the democratic processes since Indira Gandhi's time, which has continued till date. Increased instances of governments trying to become more populist and trying to enforce their mandates (and views) without thorough discussion in the legislative platforms provided by the constitution. A very pertinent point, which stands out till date, was made by Nehru and is quoted in Guha's book, which sums up the democracy that we are:

 The quality of men who are selected by these modern democratic methods of adult franchise gradually deteriorates because of lack of thinking and the noise of propaganda... He [the voter] reacts to sound and to the din, he reacts to repetition and produces either a dictator or a dumb politician who is insensitive. Such a politician can stand all the din in the world and still remain standing on his two feet and, therefore, he gets selected in the end because the others have collapsed because of the din.

The book ends with the results of the 2004 elections, considering the fact that since 2004 till date it was a contemporary period for Ramchandra Guha, rather than a history. The book is a great reading for those who want to understand the country and its political and economic discourse since 1948. It definitely helps in reshaping our views about the decisions that were taken at that time, which of course continue to affect us till date.

How tennis has changed over the years

Just have a look at these two videos.

1. Bjorne Borg vs. John McEnroe, 1980 Wimbledon final

2. Federer vs. Nadal, 2008 Wimbledon Final

See the difference? Forget the big fibre-based racquets of Nadal and Federer, forget their improved athletics. Notice the grass on the Centre Court in both the videos. In the first video, you will see that the grass is considerably worn out even near the net, indicating the dominance of serve-and-volley type of play. Watch how frequently McEnroe and Borg rush towards the net in order to play their volleys and remove the sting out of the opponent's returns.

In the second video, you will still notice green grass near the nets. But at the base line, the grass is completely worn out. This is the change I am talking about. From the serve-and-volley type of game to booming from the baseline itself. Notice how rarely do Federer and Nadal come close to the net. Both try to hit towards the base line and from there itself.

Tennis has changed over time and as usual, Wimbledon is there to remind us about it and help in etching these changes in our memories.

East India Company rises(?) from the ashes

The wheel of time has turned around and the East India Company (EIC), which was dissolved in 1874, is back in business, this time with an Indian owner. The company was a legend in its time. It was once said that the sun never set over the British Empire. The seeds of having such a vast territory were largely laid by the EIC.

In its time, the company was involved in trading all kinds of goods. From cotton to muslin and spices to opium, thereby controlling around half of the global trade. As the industrial revolution spread, the company became a reverse outsourcing company. It would export cheap cotton and cloth dye to England and import high value product like processed cloth. Its processed cloth was priced way cheaper than the indigenous cloth, like the fine Dhaka Muslin. This policy of the EIC drove traditional Muslin and handloom weavers into bankruptcy and led to a decline of many traditional trades. Corruption was so rampant in the company that every officer retiring from the Company, would buy sprawling estates in country side England. Its policies induced large scale devastation caused by a famine in Bengal in the year 1770. And it was the EIC, which introduced cartridges smeared with cow and pig fat, thereby causing great resentment and triggering the First War of Indian Independence. Due to its excesses and irregularities, the company was dissolved in 1874, though it managed to maintain minimal presence in tea and coffee trade.

Now, in 2010, Sanjiv Mehta has purchased the company and is the owner of the brand name "East India Company". And what does this company plan to do? Similar to what it did 400 years ago-- trading. It will buy "luxury goods" from India and sell it in its stores in London. What are Mr. Mehta's views about the Indian company? According to him

"Without the company, Britain would not have tea on its tables and in Mumbai and Bangalore, people would not be having jams on their toast for breakfast."

Of course, without the Company, there wouldn't have been the great Bengal famine of 1770, when forget jam and toasts, people didn't even have basic food like millets and rice to eat. Without the company, cartridges wouldn't have been smeared with cow and pig fat, thereby causing deep hurt to the religious sentiments.

And we would be fools to consider it a victory for India, that an Indian now owns a company that was once upon a time a force to reckon with. The East India Company is a spent force, its brand has no recall in the world, except in the South-Asian subcontinent, where it has wrecked havoc. And in major cases, it evokes negative, bad and horrendous memories. If we are not able to forgive Dow, because it owns UCC that wrecked havoc in Bhopal in 1984, how can we forgive EIC, which did so much harm to the South Asian subcontinent?

In Transit: Venu Chitale

Circa 1915. These are turbulent times. With the movement for self-rule gathering pace, Lokmanya Tilak had become the uncrowned leader. Tilak professed social as well as political revolution. Many amongst the orthodox upper-caste people in Pune are dead opposed to the newly emerging social structure. In the midst of all this, live the Sarafs, a Chitpavan Brahmin family, in a typical joint family setup in their ancestral wada. Being educated and socially as well as politically conscious, the family is exposed to all that is happening around them. The head of the family, Aaba, is orthodox enough, but not oblivious to the winds of change. He tries to carefully balance the traditional setup, while welcoming the new changes.

The story begins with Dada and Vahini's wedding ceremony. As was common in those days, Dada's mother, Mai, delivered twins, Bal'Baban(son) and Mohana(daughter) a few days after Dada's marriage. But the pregnancy took its toll on her and Mai dies, leaving the few months old twins in Vahini's care. Being the eldest lady of the house, it is now Vahini's duty to carry on all the duties that are required from the lady of the house. Vahini carries on all the duties without any cribbing. Though educated upto university level, she is devoted to her husband and upholds all the traditional values of the family. Aaba has an unscrupulous brother, the Jahagirdar, who has abandoned the family, but comes back to stake his claim in the family matters.

In Transit covers the life of this Chitpavan Brahmin family when the entire social fabric of the country is undergoing a reforming change. It is a story of how this large family manages to live together, despite having extremely conflicting views about politics and society. Aaba, although ambivalent, isn't oblivious to the changes around him. The Jahagirdar wants to protect all the old traditions of the Hindu society and therefore hates the freedom struggle, its leaders and anybody who professes social reform. Dada, the eldest son, prefers to side with the British system of education and sees it as the only road to prosperity. But Dada does believe in social reform, like his father. Daji, is undecided and he neither favours nor hates the freedom movement. Bhayya is strongly influenced by Tilak, and later by Gandhi. Aaba, sensing Bhayya's strong devotion towards the national cause, takes Bhayya under his wings and trains him to follow the path of his choice. Lopamudra, the daughter of the house, sides with her husband, a staunch Gandhian. Bal'Baban becomes a follower of Bhayya, because that is what he did since his young days. All of them are tied together with the bonds of affection towards each other and especially towards Aaba and Vahini.

Vahini is deceptively strong in her convictions. Although she appears to be the obedient daughter-in-law of the house, upholding its traditions, she is alert to the changing winds and realises the steps that should be taken to preserve the well being of the next generation. She is extremely possessive about the childrens' well being and her husband's pride. She is prepared to sell-off the family silver and gold in order to get good education for the children. She is the one, along with Aaba, who are the sole reason for the family to be tied together. Mohana, the youngest daughter of the house, is an interesting character. Although a delicate mindset, she too is strong about her convictions. As the story progresses, you may get emotionally attached to Mohana and her tryst with her destiny.

The novel beautifully captures the effects and influences of the traditional Pune society on the childrens' mindset. The uneasiness felt by Mohana on first hearing a Bombay bride calling her husband by name, the make-up and sleeve-less bodices worn by Bombay girls is captured very nicely. When she realises that she is in love with Madhav, Vahini's brother, her emotions are worth feeling. Even Madhav's restlessness is typical of the mindset of the people of that era. The uneasiness felt by the love birds in the presence of the other, having little Leelavati for company, even during the little courtships that were possible is wonderful to read.

Apart from this micro details, the story is about how the Saraf family manages the transitional period in their lives, shifting from a spacious wada to a small room in Mumbai and then getting back to the wada, sans their riches. The effect of the political struggle on the family, the family's readiness to allow its members to follow their convictions, as long as they are right and its readiness to stand by each other even in the case of crisis and crack-downs, is worth reading. It also highlights the struggle at individual levels, about many things that we take for granted today. E.g., the opening of school for girls. This causes an uproar in the family, when the old orthodox members vehemently oppose sending the girls to school. Today, grooms require that their wife be educated to the best possible extent, but back then, a university educated girl meant that she would cause havoc in the family. Because, she is more likely to resist traditions and more individualistic. All in all, the story is well paced, although some details may bog you down sometimes. The ending, though, is abrupt and the story doesn't culminate properly.

About Venu Chitale: Venu Chitale was a news announcer with BBC during the second world war. She published this novel in 1950, which carries a foreword by Pune University's first Vice Chancellor, M. R. Jaykar and a special mention by her BBC colleague Mulk Raj Anand. She has also published two more novels that I know of, In Cognito(English) and Bablya(Marathi). She is widely recognised as the first woman of Marathi origin to write an English novel. In Transit has been published by Hind Kitabs. I found this book in IIT Bombay's library.

Acts and Penal Codes in India

The Indian Constitution and legal administration is one of the most comprehensive collections in the world. Legislative acts and the IPC cover almost every aspect of life in India. And they are planning to cover more. But, apart from the seriousness of these acts, and penal codes they have a funny side too. Their names sound funny, the aspect they cover sometimes sounds funny and sometimes, their existence itself sounds funny. Here is a list of a few acts and IPC sections, which might tickle your funny bone

1. COFEPOSA: Does this sound like your neighbourhood coffee shop? Not your fault entirely. It stands for Conservation of Foreign Exchange and Prevention of Smuggling Activities Act. Enacted in 1974.
2. MISA: Maintenance of Internal Security Act. Enacted in 1973, by Indira Gandhi. It was then repealed by the Janata government in 1977. Lalu Prasad Yadav named his daughter Misa Bharti, after this act, as she was born when he was in jail under this act.
   
3. Sarais Act, 1867: Enacted to regulate the sarais or inns in India. It has peculiar provisions. Under this act, it is compulsory for any inn-keeper or provider of food in his premises, to serve water free of cost. Sometime back, a five-star hotel was pulled in the Supreme Court for violation of this act. Also, the inn-keeper has to make provisions of space and amenities to bullocks, camels and horses. So, if anybody refuses to park your animal, you can take them to court.
4. Bengal Districts Act, 1836: In short, this act gives the Bengal government the power to create as many districts as it wants in its state. It is still in place.
5. Sections 44, 45 and 46: These sections of the IPC define the words injury, life and death respectively. The word "death" as per section 46 applies to the death of a human, unless the contrary appears from the context.
6. Section 375: This section defines the word "rape". However, under this section, only a man can rape a woman and not vice-versa.
7. Fort William Act, 1881: An act that makes provisions to provide for the better governence of Fort William, Calcutta. Covers lot of peculiar things, such as soil removal in unauthorised hours, beating drums or tom-toms, servants smoking hookahs in their masters' house, etc.
8. Hackney-carriage Act, 1879: It was formulated to regulate the hackney-carriages in some areas of British India. Wonder, where are hackney-carriages used anymore?
9. Kazis Act, 1880: It sets the rules for the government to appoint any person to the post of Kazi.
10. Sheriffs' Fees Act, 1850: An act for deciding the clauses for remuneration of the sheriffs of Bombay, Calcutta and Madras.
11. Sir Dinshaw Maneckji Petit Act, 1893 and Sir Jamshetji Jejeebhoy Baronetcy Act, 1915: Tried to find information on these, but couldn't get any. These are probably the only two acts in India, named after two persons.
12. MCOCA: Does this also sound like your neighbourhood hookah-serving joint? Again, not your fault totally. This stands for the Maharashtra Control of Organised Crimes Act. A very stringent act and can be used in extreme conditions only.
    

Down the city's history lane

The beauty of a city lies in its history. History has a lot to explain about the character of the city, the way it lived the way it developed. It also throws light on interesting facts that one cannot imagine. For e.g., the Charni Road station (a railway station on Western Railway in Mumbai) got its name from the fact that there were large tracts of land where cattle belonging to the natives used to graze on. The name "charni" is derived from the Marathi word "charne", which means grazing. Or that the entire Girgaum area was once nothing but a swamp filled with plantations. Life was so much functional then. In Girgaum, most streets or areas are named after the type of trade or plantation that existed in the area. For e.g. Phanaswadi meant that it had plantations of jack fruit around the homes, Kandewadi dealt with onions and so on.

The past Sunday, I set out to learn something about the city's history. Thanks to the people at Bombay Heritage Walks, I undertook a tour of a small hamlet in Girgaum known as Khotachiwadi. Two wadis- Khotachiwadi and Angrewadi- are the only wadis in Girgaum, that are not named after any trade or plantation. The Khotachiwadi is named after Dadoba Waman Khot, a revenue officer who worked for the British. When we started, our guide Ms. Brinda Gaitonde told us that the Girgaum area is situated between two hill-stations of the yester-yester years!!! Hard to believe, but true. On one side was the Malabar Hill and on the other was Dongri. Now, none of these bear the looks of a hill station at all. Neither has Girgaum remained the same.

So, as I walked along with the entire group, listening to the history of Girgaum, I realised that this area has been responsible for the birth of a lot of cultural activities that go on in Maharashtra. The chawls of Girgaum provided a platform for various social activists, freedom fighters and reformists. The Majestic theatre hosted a still on-going series of Marathi talks known as Majestic Gappa (discussions at Majestic). This provided a forum for socialists and freedom fighters to put their views across to the general public that attended the show. The Majestic Gappa still runs at Vile Parle. The Majestic theatre, however, no more exists. It has been torn down and a new sky-rise has come up in its place.

Opposite the erstwhile Majestic theatre, is a you-blink-and-you-miss board that points towards Khotachiwadi. Enter the lane and there is a feeling that you have stepped out of the city and entered a village. The hamlet, whose residents are East Indians and Maharashtrians, was established over the later half of the 19th century. All the houses are single or at the most double storey. Most of them are over one hundred fifty years old and the construction is mostly of wood or cast iron and built to meet the requirements of traditional Indian homes. For e.g. most homes have an inner courtyard, a small balcony in the front and extensive ventilation to allow ample light and air circulation. The roofs too are designed in a sloping manner, which is de facto in places that receive heavy rains. All this was accomplished without the help of an architect, the person who knows best, how to design a livable house.

The hamlet of Khotachiwadi has not as yet been declared a heritage structure. Individual homes have, however, been given heritage status. This means that the powerful builder-lobby can force residents to sell their homes, so that high rises can take their place. The area of Girgaum is a prime area in terms of real estate, where the ongoing rates are more than Rs. 20000 per sq. ft. The houses in Khotachiwadi are very old and therefore require a lot of maintenance, which costs. Also, most families residing in Khotachiwadi are senior citizens, whose children have moved to other cities to pursue their career or into their own homes. Thus, many houses get sold off, because the owners are themselves not interested in residing there.

The residents of Khotachiwadi have come together to form an association (The Khotachiwadi Heritage Trust) that works to preserve the identity of Khotachiwadi. The association functions from the Ferrera house, which acts a headquarter for the association. The Ferreras have also preserved many antiques from the yester years. The association has been organising the Khotachiwadi festival every year, since 2005. The festival is The festival aims at bringing awareness about the Khotachiwadi and introducing the new generation to this fabulous heritage of ours.

The Khotachiwadi needs the support of the citizens of the nation in order to preserve itself. We need to rise to the occasion and thwart every attempt of erosion of the Khotachiwadi. However, nothing much can be done against the will of individuals. If an individual decides to sell the house based on his/her free will, we cannot interfere. But the society can support the attempts of those individuals who intend to preserve the heritage. The hamlet can serve as a good model for functional existence as well as building houses that give a sense of living. It keeps reminding us about co-existence with nature and the ability of our forefathers to build communities that are social, but still provide for the requisite privacy of the individual.

Photos of Khotachiwadi can be found over here.