Kashmir Back in New Delhi’s Radar

Prime Minister of India, Narendra Modi, made his maiden visit to Jammu and Kashmir on 4 July 2014. While inaugurating the rail link from Jammu to Katra, the prime minister said, “Today Jammu and Kashmir will get both speed and energy. I am inaugurating this and a power project later today.” The prime minister’s emphasis on speed and energy is significant for peace and development in Kashmir.

The train from Jammu to Katra may symbolize speed but the deliberate choice of this term implies more. Modi is perhaps the first prime minister of India who visited the conflict-torn state even before completing two months in office. This is an indication of seriousness of the new government to prioritize Kashmir. Known for his pro-development initiatives and his passion for speedy implementation of development policies, Modi’s visit to Kashmir and emphasis on peace and prosperity in the region needs to be viewed in a new light. While the root causes of the conflict demands a deeper reflection and matching actions – understandably which will take more time and energy, the recent visit conveys the message that the development process needs to be expedited in the region. It should not be made hostage to rivalries between stakeholders to the conflict. The visit will add sinew to the scattered peace efforts initiated a decade earlier.

Modi appears determined to add energy to the peace process. At 63, he is younger than his predecessor. His pro-business policies may encourage the private business to invest in Kashmir, particularly in infrastructure projects such as roads and railways, and power. For sustainable development of the region, the participation of private players is an imperative. Violence has affected the prospects of development in the region, thereby discouraging private investment and creating obstacles against effective implementation of the developmental policies. Though people-centric development is not a sure shot for peace, it can help foster peace in a violence prone, and underdeveloped, region. It is indubitable that the protracted conflict needs more than development initiatives. But, undeniably, lack of development in the region has contributed to discontent and alienation in the region. This can not, and should not, be ignored.

Modi’s policies have demonstrated that he believes in speedy execution of even tough policies. The recent hike in rail fares by his government is such an example. His visit to J&K reflects the sense of urgency to address the complex issues the region has been seized with. Though his visit to the region was protested by the separatists groups in the region and his party’s demand for a debate on Article 370 (guaranteeing special status to the region) has drawn flak from many quarters, his government’s proactive nature in Kashmir is undeniable. Reports suggest his government is planning to evolve a framework to address the hitherto neglected issue of the return and rehabilitation of the displaced Kashmir Pandits. The displaced Pandits in the Kashmir valley left their native place in late 1980s with the onset of militancy. The extremist elements may not welcome the move as it will hurt their agenda of an exclusivist Kashmir (particularly the valley) though the majority of Kashmiri people including the separatists have welcomed the initiative.

It is no surprise that on the occasion of Modi’s visit, an umbrella group of radical organizations in Kashmir, Majlis Itihad-e-Milat, threatened to sabotage his government’s plan to rehabilitate the displaced Pandits. The issue is sensitive and it needs a proper assessment since any hasty resettlement may worsen the already fragile situation, particularly in the Kashmir valley. Akin to a speeding vehicle, Modi’s speed in Kashmir may go way ward if it does not follow the rules of road, i.e. overlooking the concerns of the local people and the issues that are deeply embedded in the conflict. The Chief Minister of the state, Omar Abdullah, in a veiled reference to India’s policies, argued, Kashmir cannot be won by money or muscle power. Abdullah’s utterance has a value as it reflects sentiments of sections of the people in the valley.

Modi’s attempts at simultaneously taking forward peace process and development programs in Kashmir will not be smooth. India has not only to address the concerns of the alienated sections within Kashmir but also to negotiate effectively with Pakistan. However, Modi’s peace and development initiatives have won him many supporters in and outside the region. Any sincere attempt, howsoever miniscule, to address the grievances of alienated people needs to be applauded. But, how far Modi led government in New Delhi will be able to sustain speed and energy and address the concerns of the people of Kashmir remain to be seen.

(Published in Transcend Media Weekly)

Mahatma Gandhi's Death Anniversary: Reflections

On 30 January 65 years ago Mahatma Gandhi was shot while attending a prayer in New Delhi. Everyday he used to attend prayers, which served two purposes: to pray God for well being of mankind, and to meet visitors and interact with them. Before closing his eyes eternally he uttered thrice Ram, the Hindu God, considered an ideal to be emulated in practical life. 

Two famous songs Gandhi used to listen during these prayer sessions included: Vaishnav jan to tene kahiye je pid parai jane re (the person is divine, who feels other’s pain); and Raghupati Raghav Rajaram (a prayer to Ram). The first song was written by the 15^th century Gujarati saint-poet Narsinh Mehta, a prayer full of devotion and love, imploring individual not to immerse in self-aggrandizement, but to care for others. The spirit behind the song is: service to mankind is service to God. The second one is a prayer seeking divine grace for the well being of mankind. This song is still popular in India, and sung on many occasions. Gandhi was not only listening to the prayers but also following them in practice. Hypocrisy was foreign to him. A noble thing learnt is meant for practice. For him, there was no separation between thought and practice. A British educated, renowned lawyer in South Africa, Gandhi left the riches except a loin cloth to ‘experiment with truth’ in India.

Religion had impacted Gandhi’s politics. He was influenced by his mother, a pious lady, and listened from her stories of Hindu scriptures. But his religion was not a religion of exclusion. The opposite was true. For him, all religions are paths to God-realization. Religion does not mean ritualism or dogmatism. Gandhi would argue if ritualism or dogmatism is an obstacle against God-realization, better they be shun. They are utilitarian so far they help seeker to move closer to God. He wrote that all religions are like different flowers which make the garden beautiful. While India was burning in communal fire with Hindus and Muslims killing each other after the partition of the subcontinent, Gandhi instead of attending the independence celebrations in Delhi marched to far flung areas to douse the fire. He insisted that new-born Pakistan must have its due share in resources of undivided India. He was killed by a fanatic Hindu, who saw in activities of Gandhi strains of anti-Hinduism.

Gandhi’s religious views influenced his action. When an inmate of his Ashram cut a small branch of a tree in a careless action, Gandhi’s anger was without limit. He saw life in everything, both animate and inanimate things. For him, in an animal or a tree dwells God, as in a human being.  Gandhi’s politics is spiritualized politics. The prayers, readings from scriptures deeply influenced his thought and action. He was called a politician among saints and saint among politicians. His vision of an ideal state is what he termed Ram Rajya (Kingdom of Ram or God), a place in which Truth reigns supreme. Ram, the Hindu God, is considered an ideal king who followed the rules honestly and did not hesitate to be harsh on his family members if the rule demanded. The mythology says, not only human beings, but also animals had the right to seek justice from King Ram.

For Gandhi, the poor must factor first in policy making. He offered an advice to policy makers. In what is famously called Bapu’s talisman, he exhorted policy makers, “Whenever you are in doubt, or when the self becomes too much with you, apply the following test. Recall the face of the poorest and the weakest man whom you may have seen, and ask yourself, if the step you contemplate is going to be of any use to him. Will he gain anything by it? Will it restore him to a control over his own life and destiny? In other words, will it lead to swaraj (freedom) for the hungry and spiritually starving millions? Then you will find your doubts and your self melt away.” Juxtapose this to Rajiv Gandhi (a former prime minister of India), who confessed: one rupee that federal government releases for poor is reduced to 10 paisa (1 rupee = 100 paisa) at destination. Though Indian currency notes display the image of Gandhi, the massive corruption at higher and lower echelons of administration displays a stark contrast. The irony is clear. Though Gandhi is worshiped as father of the nation in India, the real working of Indian polity has sacrificed him in the altar of corruption, communalism and self-aggrandizement. On the question of self-aggrandizement, Gandhi’s views were very clear. He says, earth has for everybody’s need but not for anybody’s greed. He led by example. He led a frugal life. When King George V inquired  during Gandhi’s visit to Buckingham place in 1931, why the Indian leader had put on scant cloth Gandhi’s reply was: The King had enough on for both of us.

In Gandhi’s life philosophy there is no disparity between the inner and the outer. The person who is honest and truthful in his inner core can not be dishonest and corrupt in his activities. Gandhi articulates well that there is no limit to human greed. Greed not only leads to corruption and demoralizes public and private life but also concentrates wealth in the hands of the few at the cost of the many. He argues a different kind of economic arrangement in society in which the rich will not be the possessor of their wealth, but a trustee of it, not for self-indulgence but for the greater well being of society. The Gandhian dream of an ethical India, in which rich and poor have same life-values, has apparently crumbled if one looks at India today.

Gandhi once commented that if women of the world unite they can kick atom bomb like a foot ball. For him, women and men are equal. Women with their power of compassion can make a better world than their male counterparts. He was almost an icon among women. When he visited London suburbs and working class areas in 1931, women flocked in large numbers to meet him. As displayed by media, the old frail man was surrounded by women during his visit to textile workers in suburbs of London. 

He was concerned at arms race that was picking speed during early days of the cold war. At Asia Relations Conference in New Delhi in 1947, he argued for a non-violent, peaceful world, where nations whether in Asia and Africa, or in other continents, would realize their full potentials in the spirit of harmony and brotherhood. As colonialism was still a raging phenomenon those days, Gandhi in this conference raised the pitch to fight against this menace through non-violence. In his words, “I do not want merely to appeal to your head. I want to capture your heart … In this age of democracy, in this age of awakening of the poorest of the poor, you can redeliver this message with the greatest emphasis. You will complete the conquest of the West, not through vengeance, because you have been exploited, but with real understanding. I am sanguine, if all of you put your hearts together–not merely heads–to understand the secret of the message these wise men of the East have left to us, and us if we really become worthy of that great message, the conquest of the West will be completed. This conquest will be loved by the West itself.”

Gandhi’s ideas related to alcohol, animal-killing and Brahmacharya (celibacy, a crude translation) are almost extinct from public debate. His autobiography is full of accounts how he struggled in his inner life to conquer desire. He conquered desire. He was a noble soul. It is apt to quote Einstein, who pays a fitting tribute to Gandhi, “A leader of his people, unsupported by any outward authority; a politician whose success rests not upon craft or mastery of technical devices, but simply on the convincing power of his personality; a victorious fighter who has always scorned the use of force; a man of wisdom and humility, armed with resolve and inflexible consistency, who has devoted all his strength to the uplifting of his people and the betterment of their lot; a man who has confronted the brutality of Europe with the dignity of the simple human being, and thus at all times risen superior. Generations to come, it may be, will scarce believe that such a one as this ever in flesh and blood walked upon this earth.” 

Air Travel vs. Train Travel

While coming back from New Delhi to Mumbai few days back by air, a sudden idea crept into my mind: how travel by air affects the sense of space in a person, I mean how it aids in reducing the sense of space in the mind of the traveler. Let me elaborate in detail.

I was in New Delhi at 10.30am, but by the time 12.30pm I was in Mumbai. I could not realize actually how I much I traveled. Perhaps the travel in train to cover the distance from Delhi to Mumbai (about 12-1300 km) could have given a different experience. You see places around, you pass through various geographical areas, various kinds of spaces, various kinds of people you see through the windows of train – all these make an imprint in your mind so that you can have something in mind to rethink, to analyze or to regurgitate.

The train stops at various stations, and you will see various people when you step out of the train, even you come across different types of food, very special to the locality, and sometimes you relish that food. For instance, when you go from Mumbai to Delhi you pass through states of Maharashtra, Gujarat and Rajasthan. What I am trying to point out is that at various stations, you will have special dishes which will give you not only taste of the food, but also the taste of the place and the people there, which will further imprint in your mind the developments, which you can analyze later, this richness of experience is unavailable in a flight journey, however long it may be. In flight the food is monotonous, almost it is decided by flight operators, and you have very little chance to have food of your choice, or the kind of verities, that you come across in train stations.

One more thing I am trying to emphasize is the length of the journey. While Delhi to Mumbai journey takes only 2hrs in a flight, by train it takes about 18 hours, depending on the train. For instance, while travelling for a long time, and through vast geographical spaces, you tend to remember the things, in short flight journey, or even long flight journey, which are mostly monotonous, you do not feel much like to stay there, or remember or cherish the monotonous things.

One more thing. And it is from my own experience. While traveling in train, I make it a habit to read a book of my interest. In fact, most of the interesting books I finished, I read in trains while traveling to various places such as my home town, or to other places. I really finished some of most interesting books while travelling. But this opportunity you miss in flights. Besides long queue for check in, and baggage and security check, the engine sound in flights is too sharp for the ear. You miss so many things; I mean you almost lose interest in study. The beginning is full of chaos, as people are helter-skelter to occupy their seats, and plus the sound of flight engine, make you uncomfortable to study. And even if you are determined to study, after one, two or three hours, you have to get down from the flight. In train journeys you have enough time for reading, or for doing some other things like preparing a paper, or writing some report and so on. My purpose in describing all this is that in the process, in the train, you remember that you did this finished this, etc. I think that further aids your process of lengthening space in memory, but which may not be possible in short flight journey. In fact flight journeys are usually short, unless until you are traveling abroad, or you are a trained pilot destined to fly aero planes.

By writing all these, please do not misunderstand me that I am discouraging travel by air. In fact aero planes (the invention) are one of the most wonderful inventions in the twentieth century. And this tremendous success what Roser Bacon visualized centuries ago, and started by great engineers and architects like Da Vinci, makes science almost equivalent to God, I believe so. It has made communication, travel easy, and reduced the time of travel tremendously. In that sense it is a wonder, and also it reflects the tremendous creative potential of human mind. As I sometimes think, how can such a huge machine (the aero plane) carrying hundreds of people fly faster than fastest bird, and fly across countries, continents, seas and oceans, that itself is a wonder, which makes me a devotee of science.

But equally importantly that travel too has reduced the sense of space, the sense of variety, as experiencing diverse aspects of life in a journey. I consider it a fact. I am not entering into the debate, polemics of which travel is better, whether one should travel by train or air, I admit every person has his or her likes and dislikes, but I argue that the journey in flight reduces the sense of space.

As in a story one took 80 days to circle the earth, in flight it is possible within a day or a two. But there is a difference. Crossing continents by road or sea is an altogether different experience, which air travel cannot provide. The flight journey makes life faster and quicker, but how far it aids the human process of creativity by reducing sense of space is altogether another subject of investigation.