India's assault on democracy

In response to a series of corruption scandals, the country's citizens are mounting a revolution for

An unusual revolution is underway in India. Over the past 10 days a 74-year-old former soldier and social activist called Kisan Baburao Hazare has been on hunger strike, threatening to starve to death if an anti-corruption bill drafted by his team is not voted into law by parliament. The law would create an anti-corruption agency, Jan Lokpal - a constitution-subverting supercommittee of 11 citizens vested with sweeping powers over the executive, legislature and judiciary. India's new middle class, exhausted by the contrast between its own rapid economic rise and the slow moving democratic politics of the country at large, passionately backs it. The mainstream television and print media, which cater primarily to the middle class, bestow endless coverage on it. And India is declared to be rallying behind Anna - an honorary title used for Hazare by his admirers that can also mean big brother.

Corruption has a hoary history in India. As early as 1964, a mere 17 years into India's independence, the ministry of home affairs reported that corruption had "increased to such an extent that people have started losing faith in the integrity of public administration". In the decades since, graft has become a quotidian fact of life: in an ordinary citizen's interaction with the state, there are few transactions unaccompanied by a demand of bribe. India's Soviet-inspired command economy served as a catalyst for malfeasance in the state's high offices. It spawned a culture of patronage in which senior politicians and bureaucrats showered favoured individuals with lucrative business permits and licences.

But the scams of the time seem almost trivial in comparison to the scandals that have come to light this year, the 20th anniversary of India's enactment of market reforms. One senior politician, Suresh Kalmadi, is in judicial custody at Delhi's notorious Tihar prison on charges of pocketing millions in the run up to last year's Commonwealth Games. Another inmate at the same prison is former communications minister Andimuthu Raja, who stands accused of defrauding the national treasury of $40bn by selling bandwidth-spectrum at grossly undervalued rates.

And yet, despite the pervasiveness of graft, questions abound over the wisdom of Hazare's demand. Is it, for a start, a smart idea to create a bureaucratic colossus to take on corruption caused in large part by a colossal bureaucracy? Why must we presume that the Jan Lokpal would be incorruptible? Hazare and his associates - who have branded themselves Team Anna - are easily exasperated by questions. Invited by the government to talk, their side of the negotiation ends up amounting to a reiteration of their demand: if you don't pass the bill, Anna Hazare will kill himself. How about we get the parliamentary standing committee to scrutinise it, asks the government. Hazare will die if you do, replies Team Anna. In desperation the government makes an offer: we'll try to pass the bill, but how about we make some changes - keep parliament, which is the elected sovereign of India, outside the scope of the Jan Lokpal? Anna will die, comes the answer.

Unanswerable to parliament, above the constitution, beyond the traditional checks and balances of democracy, and its incorruptibility apparently secure because its functionaries would be drawn primarily from a pool of distinguished prizewinners, the Jan Lokpal is a crystallisation of the emergent Indian middle class's yearning for a benign dictatorship.

Coming on the heels of the pro-democracy revolutions in the Arab world, this may seem a strange moment for an assault on democracy. But theIndian middle class has experienced democracy primarily as an impediment to its progress. It spared them the ignominy endured by people in nearby dictatorships, but it did not enhance their lives. They worked hard, eschewed politics and retreated into a private world. Their emergence as a globally potent consumer class occurred despite, not because of, the government. Now they have money, influence and power. They matter - and this agitation is the first major national platform that has brought them together, and its purpose, unsurprisingly, is to divorce governance from politics. In return for expediency, they are prepared to brook every ill, however extreme.

The politician who typifies the style of governance Team Anna longs for is Narendra Modi, the chief minister of Gujarat. The fact that Modi may have abetted an anti-Muslim pogrom in 2002, in which more 1,000 people were slaughtered by Hindu supremacists, has not prevented him from securing handsome mandates in India's most rapidly embourgeoising state - and earning praise from the cheerleaders of "new India. In 2008, Suhel Seth, an influential commentator, published a paean to Modi in the Financial Express. Visiting Modi at his home, Seth was struck by the frugality and childlike enthusiasm of India's most notorious admirer of Adolf Hitler. "Narendra Modi is clearly a man in a hurry... There is a clear intolerance of terrorism and terrorists which is evident in the way the man functions; now there are many cynics who call it minority-bashing but the truth of the matter is that Modi genuinely means business as far as law and order is concerned". He then quoted, very approvingly, his own driver's opinion of Modi - "He is god" - before concluding: "if India has just five Narendra Modis, we would be a great country".

There is now a discernible craving for a benign dictatorship in India. The urge to replicate the "Gujarat model" at the centre is a strong one. Unsurprisingly, Hazare himself is quite a fan of Modi. And Modi has written an open letter to Hazare, telling him that "a prayer to Ma Kamakhya [a Hindu deity] came quiet [sic] naturally" when he learnt of the old man's fast, and revealing that "my respect for you is decades old" - going back to the days when Hazare's work in a village served as an inspiration to Modi and his colleagues at the RSS, a Hindu radical organisation whose members have carried out terrorist attacks against Indian Muslims and Pakistani nationals. As a social campaigner in his village, Hazare displayed a remarkable intolerance of his own: those who flouted his strict rules against the consumption of alcohol were tied up with barbed wire and flogged publicly.

Hazare's coterie of supporters in Delhi includes Arvind Kejriwal, a recipient of hundreds of thousands of dollars in corporate cash who campaigns against affirmative action for members of India's formerly untouchable castes. There are still millions of Indians whose occupation - clearing out garbage and cleaning latrines - is dictated by their caste. But in the world inhabited by Kejriwal - a world whose difficulties are doubtless eased by contributions from private corporations terrified by the prospect of affirmative action encroaching on their turf - affirmative action is a cause of inequality. Then there is Kiran Bedi, a former tough cop who has been encouraging Indians not to participate in elections, and an assortment of self-canonising civil society activists who, emboldened by the government's entreaties to persuade Hazare to give up his fast, now cast themselves as an alternative to parliament.

The appallingly incompetent manner in which the government has handled Hazare's blackmail, has reaffirmed the old adage that a robot, however intelligent, cannot function without instructions. And the giver of those instructions, Sonia Gandhi, is away in New York, marooned in secrecy, receiving treatment in a cancer institute for an unrevealed ailment. In her absence, prime minister Manmohan Singh mumbles along inaudibly, a man who has never had to win an election to acquire office, who knows power only as a gift bestowed, not a responsibility earned. His admirers have long claimed that he is indifferent to power, even that he brings some kind of a dignity to the office of prime minister. If anything, the opposite is true: you have to love power desperately to want to accept it merely to be proximate to it. The office of the prime minister is political. The experiment unveiled by Sonia Gandhi - in which she would handle politics while Singh oversaw administration - has undermined the health of Indian democracy. Singh's service is to a family, not a nation, and the fact that that family displayed no hesitation in depoliticising India's highest political office and turning it into a personal kennel is evidence of their own contempt for Indian democracy.

The most effective solution to corruption - and to a myriad other problems - is to break up the central authority in Delhi and devolve its powers to local governments. A blueprint for this already exists in Schedule 11 of the Indian constitution. But this agitation is not really about corruption. It is an odd spectacle in which the prosperous inhabitants of the world's largest - and most unequal - democracy are mounting a revolution for dictatorship.

Kapil Komireddi is an Indian freelance writer; he writes principally about foreign affairs, particularly Indian foreign policy, and his work has appeared in the Boston Globe, the Chicago Tribune, Foreign Policy, and the Los Angeles Times.

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The Women's March against Trump matters – but only if we keep fighting

We won’t win the battle for progressive ideas if we don’t battle in the first place.

Arron Banks, UKIP-funder, Brexit cheerleader and Gibraltar-based insurance salesman, took time out from Trump's inauguration to tweet me about my role in tomorrow's Women’s March Conservative values are in the ascendancy worldwide. Thankfully your values are finished. . . good”.

Just what about the idea of women and men marching for human rights causes such ill will? The sense it is somehow cheeky to say we will champion equality whoever is in office in America or around the world. After all, if progressives like me have lost the battle of ideas, what difference does it make whether we are marching, holding meetings or just moaning on the internet?

The only anti-democratic perspective is to argue that when someone has lost the argument they have to stop making one. When political parties lose elections they reflect, they listen, they learn but if they stand for something, they don’t disband. The same is true, now, for the broader context. We should not dismiss the necessity to learn, to listen, to reflect on the rise of Trump – or indeed reflect on the rise of the right in the UK  but reject the idea that we have to take a vow of silence if we want to win power again.

To march is not to ignore the challenges progressives face. It is to start to ask what are we prepared to do about it.

Historically, conservatives have had no such qualms about regrouping and remaining steadfast in the confidence they have something worth saying. In contrast, the left has always been good at absolving itself of the need to renew.

We spend our time seeking the perfect candidates, the perfect policy, the perfect campaign, as a precondition for action. It justifies doing nothing except sitting on the sidelines bemoaning the state of society.

We also seem to think that changing the world should be easier than reality suggests. The backlash we are now seeing against progressive policies was inevitable once we appeared to take these gains for granted and became arrogant and exclusive about the inevitability of our worldview. Our values demand the rebalancing of power, whether economic, social or cultural, and that means challenging those who currently have it. We may believe that a more equal world is one in which more will thrive, but that doesn’t mean those with entrenched privilege will give up their favoured status without a fight or that the public should express perpetual gratitude for our efforts via the ballot box either.  

Amongst the conferences, tweets and general rumblings there seem three schools of thought about what to do next. The first is Marxist  as in Groucho revisionism: to rise again we must water down our principles to accommodate where we believe the centre ground of politics to now be. Tone down our ideals in the hope that by such acquiescence we can eventually win back public support for our brand – if not our purpose. The very essence of a hollow victory.

The second is to stick to our guns and stick our heads in the sand, believing that eventually, when World War Three breaks out, the public will come grovelling back to us. To luxuriate in an unwillingness to see we are losing not just elected offices but the fight for our shared future.

But what if there really was a third way? It's not going to be easy, and it requires more than a hashtag or funny t-shirt. It’s about picking ourselves up, dusting ourselves down and starting to renew our call to arms in a way that makes sense for the modern world.

For the avoidance of doubt, if we march tomorrow and then go home satisfied we have made our point then we may as well not have marched at all. But if we march and continue to organise out of the networks we make, well, then that’s worth a Saturday in the cold. After all, we won’t win the battle of ideas, if we don’t battle.

We do have to change the way we work. We do have to have the courage not to live in our echo chambers alone. To go with respect and humility to debate and discuss the future of our communities and of our country.

And we have to come together to show there is a willingness not to ask a few brave souls to do that on their own. Not just at election times, but every day and in every corner of Britain, no matter how difficult it may feel.

Saturday is one part of that process of finding others willing not just to walk a mile with a placard, but to put in the hard yards to win the argument again for progressive values and vision. Maybe no one will show up. Maybe not many will keep going. But whilst there are folk with faith in each other, and in that alternative future, they’ll find a friend in me ready to work with them and will them on  and then Mr Banks really should be worried.