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Saturday,
December 29, 2001, Chandigarh, India  
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Another
diplomatic salvo EC cracks
whip in Punjab |
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Here
is Sinha’s nightmare UNION Finance Minister Yashwant Sinha has been feeding feel-good-factor pep pills all around, but seemingly without result. He has been talking of providing sops to investment in infrastructure, adjusting direct tax structure and finding funds to tone up the economy. But the industry is not impressed and the level of business confidence has dipped by a hefty 11 per cent. What this means is that one-tenth of industrialists are pessimistic of an early turnaround and are waiting for a better climate to pump in money to increase production.
Immigrant
assimilation in Britain
A healer
of hearts in Chandigarh
From
darkness to light
Is there
going to be war? A million-dollar question
1963, Physics: WIGNER, MAYER & JENSEN
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Another diplomatic salvo THE diplomatic offensive launched by India against Pakistan is the military equivalent of precision bombing. Normally, such aggression is seen only between nations at war. However, the way the situation has unfolded in the past few months, such a show of resolve had not only become inevitable, but was perhaps overdue. Conventional wisdom has it that “talk talk” is better than “war war”. But the experience of several years was that talking to Islamabad was like whistling to a deaf person. The possibility of giving this aural exercise yet another try lies buried in Parliament House since December 13. Delhi is obviously exhausting all diplomatic means to make sure that the ultimate option of war not exercised. To that extent even the toughest diplomatic action is an acceptable option. It has the force of public opinion behind it, and signals to the world community that if driven to the wall even India can steel itself to act against the perpetrators of terrorism. Steps like the reduction of the Pakistan High Commission staff by half are symbolic in gesture considering that routine work would continue unhindered through the depleted staff. Yes, intelligence-gathering would now become more difficult for the Pakistanis, especially because the remaining High Commission staff would have to confine
themselves to the municipal limits of Delhi. Members of the High Commission enjoy exceptional freedom in Delhi and many of them have misused it unabashedly. What is going to hurt Pakistan economically is the ban on overflights. It has several flights going towards South-East Asia which use Indian airspace. The more circuitous flights through China or Sri Lanka would not only mean far more expenditure on fuel but also a delay of several hours. While making these announcements, External Affairs Minister Jaswant Singh displayed a tough body language, while the government has been striking a far less strident posture. That is quite understandable, considering that they address different constituencies. Mr Jaswant Singh has been forced to call these steps “minimal measures” because Pakistan has continued to “dupe the international community with cosmetic half-measures, non-measures and fictitious incidents”. These include arresting the brother of Jaish-e-Mohammad leader instead of Masood Azhar himself, changing the names of terrorist organisations and relocating them from one part of Pakistan to another. India has not spelt out what concrete measures it wants, but as they say, the proof of the pudding is in the eating. Pakistan has to stop being an exporter of terrorism. Ironically, it has only announced tit-for-tat measures against India. That only shows how undependable it is as a member of the world forum committed to rooting out terrorism. No self-respecting country can take the provocations like the terrorist attack on the Indian Parliament and the Jammu and Kashmir Assembly lying down. The only thing India has to guard against is that instead of being recognised by the world community as a victim of a never-ending terrorist campaign, it should not start looking like an unreasonable rabble-rouser. |
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EC cracks whip in Punjab ELECTORAL
malpractices take many forms in India. In the early years after Independence the lower castes were openly prevented from exercising their right to vote. Hired goons used to corner their votes and sell them to the highest bidders. The practice is not entirely dead, but is limited to the most backward pockets of the country. Money and muscle power have nevertheless strengthened their hold on the electoral process. Political parties from time to time merely express concern over the use of muscle and money for winning elections. With the assembly election schedule having been announced for Uttar Pradesh, Punjab, Manipur and Uttaranchal the services of those who know how to manipulate electoral verdicts are once again in demand. Of course, now that the Election Commission has begun to take a hawk-like interest in the fair conduct of the elections it is no longer as easy as it used to be for the manipulators to operate without the risk of being caught. But they have not given up trying. Much before the model code of conduct took effect a shameful attempt was made in Uttar Pradesh to have inconvenient names removed from the voters' list, evidently at the behest of the ruling Bharatiya Janata Party. An alert opposition thwarted the attempt to tamper with the electoral rolls. Similar instances of the official machinery being abused for tampering with the voters' list have come to light in several districts of Punjab. Happily the ever-alert Election Commission has again acted promptly and hopefully nipped the mischief in the bud. The EC ordered the transfer of two more Deputy Commissioners and seven other officials, including two sub-divisional magistrates, for allegedly indulging in malpractices while revising the electoral rolls. The promotion of two IPS officers too was put on hold. The EC called for the list of seniority to decide whether undue favours were indeed being shown to the two officers in anticipation of the help they were likely to provide to ruling party candidates during the assembly elections. However, a more serious violation of the model code was apparently committed by Chief Minister Parkash Singh Badal. The Opposition may indeed have a point in objecting to a political meeting being held at his official residence for sorting out pre-poll differences between the Akali Dal and the BJP. |
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Here is Sinha’s nightmare UNION Finance Minister Yashwant Sinha has been feeding feel-good-factor pep pills all around, but seemingly without result. He has been talking of providing sops to investment in infrastructure, adjusting direct tax structure and finding funds to tone up the economy. But the industry is not impressed and the level of business confidence has dipped by a hefty 11 per cent. What this means is that one-tenth of industrialists are pessimistic of an early turnaround and are waiting for a better climate to pump in money to increase production. This outlook is understandable; even the so-called fast-moving consumer goods sector, which has led the revival in the recent past, is a victim of sluggishness which disproves the conventional theory that a healthy increase in farm output and income will give a fillip to the sale of soaps, tea, detergents and biscuit. The rural market is sluggish and unresponsive or, what is really alarming, it has dropped out of the conventional theory of economic growth. With the rural market not actively participating in the larger exercise of revival, the responsibility has shifted to the urban consumer. He has either exhausted his options or prefers imported fancy items, not helpful in spurring growth. Indian producer has thus fallen between two stools – insolvent rural buyers and insensitive urban ones. These are not lazy thoughts of a pessimist but the conclusions of a serious study by the prestigious NCAER (National Council of Applied Economic Research). In its latest report it carries a huge load of unpleasant details. Growth rate will dip to 4.8 per cent from the mid-year estimate of 5.6 per cent. This blows out the target of 6.5 per cent to 7 per cent incessantly demanded by the Prime Minister and promised by the Finance Minister. The new estimate is hardly enough to keep the wolf away and wiping out poverty will remain a distant dream. More worrisome is the certain increase in the percentage of fiscal deficit. It is likely to touch 6.5 per cent, a whopping increase from the earlier target of 5.6 per cent. Exports will be stagnant at 0.6 per cent, a sharp fall from the budget estimate of 20 per cent. Churn all these in, the figure that emerges is deeply disturbing. Two other factors can make this worse. The possibility of war will hurt the economy in a dozen different ways and crude prices can go up with OPEC deciding to cut production. It is a twin squeeze and it is too much to expect the BJP-led NDA government to guide the country and the economy safely through the coming turbulence. |
Immigrant assimilation in Britain IT seems quite illogical that Britain’s Home Secretary, Mr David Blunkett, should even have to advise Asian immigrants, or Britasians to coin an appropriate description, to learn English. People migrate to a new country to improve their economic prospects, and acquiring new linguistic skills is part of that process of upgrading. Indeed, as the young and ambitious in India, China, the African continent and Europe know all too well, one does not have to live in England to find a knowledge of English rewarding. It surprised me, therefore, to discover during recent visits how extensively various subcontinental languages are officially used in Britain nowadays. Application forms to join free public libraries, Income Tax returns, health and social welfare papers, municipal regulations and all such documents are printed in Hindi, Urdu, Gujarati and Bengali, in addition to English. I assumed this was for the benefit of Britasian wives who had not had much education but wondered at the same time whether such women would ever themselves seek directly to take advantage of these services. Their menfolk would do it for them. British friends blew their top when I brought up the subject, denouncing multilingual paperwork as another expensive and unnecessary genuflection at the altar of multiculturalism. But Mr Blunkett’s well-intentioned advice is to be faulted for the impression it conveys. First, it seems to place the onus for integration on immigrants alone, suggesting that linguistic inadequacy is another deplorable Asian practice like enforced marriage and genital mutilation that stands in the way of assimilation with natives. The host community’s response (or resistance) to settlers from abroad is not taken into account. Second, it over-simplifies the entire business of integrating — adjusting might be a less ambitious and more appropriate goal — in an unfamiliar environment by implying that language is the only social determinant. Employment, income, lifestyle and even food habits play a part. Third, Mr Blunkett overlooks differences and distinctions of race, religion, education and economic status by lumping together all immigrants who comprise nearly 5 per cent of Britain’s 60 million population. This ignores the chasm between Asians and Caribbeans, and, increasingly nowadays, between Indians and Pakistanis. Fourth, Mr Blunkett’s comments are aimed at only coloured immigrants from Commonwealth countries in Asia, Africa and the West Indies, though he is too polite to say so. There was no question of any linguistic gulf behind Britain’s first major race riots which occurred in London’s Notting Hill district in the late fifties. In fact, adapting Bernard Shaw, the two sides were divided by a common language for the violence was between white Teddy Boys (forerunners of the later Skinheads) and West Indian, mainly Jamaican, settlers who
arrived in large numbers in the early fifties because post-war Britain needed their labour to run trains and buses. They knew no language other than English but that did not prevent constant strife with the host population over everything from housing to girls. To take another example, many of Britain’s 1.5 million Indians are middle class professionals — doctors and academics — who need no advice on linguistics. The doctors among them were, and are, the mainstay of Britain’s National Health Service and though complaints about communication used to be voiced, the problem disappeared when Britain derecognised subcontinental degrees. The medical men who live in Britain now have higher degrees from Western universities. Ironically, the problem with many of the Britasian youths who were involved in this year’s race riots in the northern towns of Oldham, Burnley, Bradford and Leeds is not that they don’t speak English but that they speak it only too well. It is another fallacy to imagine that these second and third generation Britasians, mainly the offspring of immigrants from Pakistan and what is now Bangladesh, are militant because they are Muslim. Religion has very little to do with it. They are angry because they think of themselves as British and are irked when others treat them differently. Sociologists long ago anticipated their problems of adjustment and warned that young Britasians would not be content with the behavioural patterns of their elders. Deep down in the latter’s psyche is the belief that to be allowed to live and earn in Britain at all is a privilege for which they must be duly grateful. It shows in demeanour and is compounded by halting English, an awkward physical presence and unfamiliarity with English idiom. Many of these older immigrants remain strangers in the land even after three decades there though they would probably be just as much misfits in the villages they once called home. Their semi-apologetic stance might irritate the white British but does not provoke their hostility. It’s different with their children and grandchildren. The younger people are British, they speak in the authentic broad tones of Lancashire and Yorkshire, and they are assertive. They have their own street gangs and fight back insults, real or imagined. If they remain segregated it is not because they can’t mingle but because they prefer their own kind. They are resentful and they are militant; and when they wave Pakistani flags at a cricket match it is not so much because they are pro-Pakistani (the famous Tebbitt test) as because they are anti a white establishment that, they feel, discriminates against them. Community leaders rightly identify poverty, not cultural isolation, as the cause of this alienation. Lady Thatcher’s revolution had the effect of dividing Britain into two countries, North and South, and the North is where most immigrants are concentrated because it used to be Britain’s industrial heartland. Today, this bleak landscape of closed factories, too few jobs, drab housing, decrepit inner cities, derelict ethnic ghettos and a gross shortage of social facilities for the young is the right setting for juvenile delinquency. It becomes a race problem only when the people concerned are of a particular hue. That is the crux of the problem though it is not politically correct to mention colour. But everyone knows that the statistics that are trotted out and the problems that the Home Office talks of concern only immigrants from Asian, African and West Indian countries. Britain has plenty of settlers from all over continental Europe, now including an influx of East European refugees, but language difficulties notwithstanding, they are not regarded as a social challenge. Being white like the natives, they can sooner or later anglicise their names and lose themselves in general society. It is impossible to offer an easy answer to the permanent divisiveness of colour. But Mr Blunkett might be better able to come to grips with his task if he does not gloss over its existence or its often pernicious effect on human relations. Legislation on race relations and, to some extent, positive discrimination like the BBC’s practice of employing a large number of Asians and blacks in high visibility positions have obviously helped to soften what used to be called the colour bar, but the impact may not reach into northern urban ghettos. Ultimately, only economic upliftment can save people from discrimination. Meanwhile, Britasians should not invite attention and social resentment by demanding privileges like Friday closure or a ban on the nursery tale, The Three Little Pigs, that challenge the props of the society in which they seek integration. If cultural purity means so much to them, they should never have left the country of origin where these taboos are naturally observed. To try to foist their norms on their land of adoption exposes them to the charge of arrogance and insularity and only adds to the difficulties they already have to face. |
A healer of hearts in Chandigarh IN scores of “middles” published in various papers and magazines, I’ve sought to put into focus one genre that comes closet to my pulse-beat. That type — portraits in water-colours and in heavy oils — has, understandably, become a special concern for my muses. And in that portrait-gallery, you’ll see human nature in full action — from God’s saints and divine fools to the rogues of one cut or another. The problems of typology at times tend to drag me into the larger, aesthetic questions, but here in this piece, the aim is to present the sketch in pencil of an elderly woman, a doctor of eminence and Professor Emeritus scientist of a premium medical institute in this part of the world. I withhold the name only not to cause embarrassment to her, or to others. Since she is almost a daily visitor, living in our neighbourhood, I have watched her life grow rich in proportion to the singularly unhappy disabilities and distractions. This is an unusual phenomenon, for most of us cannot convert our miseries into positives to create palliatives. So, when a person is able to extend his or her personality into the lives of others, particularly of those aged, afflicted and helpless, we are in the presence of something utterly beautiful. Here a life has appropriated benevolently other lives, and the circle keeps expanding. During her visits when she and my wife and another
consanguine soul go out for a walk or a drive, I keep hearing stories of her magnanimities from my spouse. There’s hardly an hour free of engagement for her, and she is seen administering help and comfort to those abandoned by their own kith and kin. If any physician, surgeon or specialist had “a big heart”, as they say, well, she has it, and she is, therefore, almost always on the move. Her own “story within the story”, to recall a Jamesian title, then, becomes a tale of morals. No, not a sentimental tale, but one that compels us to think of human obligations, duties and responsibilities. I understand, her own troubles, physical and others make her determined, more and more, to seek the heavens on the ground under her feet. Yes, she is religious, deeply so, though her religion is not a question of gurdwaras and rituals only. It’s religious in the sense in which the 19th century Danish Existentialist Christian philosopher Kierkegaard understood it. Of the three circles of redemption — aesthetic, moral and religious, it’s the religious which is given the highest value. God, in such cases gives the spirit a force which propels it toward the purpose of human creation. This angelic healer of the human hearts moves about quietly, efficiently, and we may find her materialise when we most need her. She has, as it were, an instinct, a kind of “sixth” sense, and she, a town “Nightingale” moves around to give succour to those “in corners thrown”. It may, therefore, surprise you to learn that she has a passion for gardening, and whatever time she can spare is spent in her own small lawns. And along with the mali, she tends each plant, each stem with a lover’s regard. And, to be sure, her own nature has that tenderness which we find in flowers. No wonder, each evening she picks up her company to go to her favourite city park — the Leisure Valley which displays a variety of flowers in each season. Is it surprising that D.H. Lawrence’s first title for Lady Chatterley’s Lover was “Tenderness”? The deep mystery of the flower defines her character. I saw a couple of days ago that old Indian “classic” film, Saranash, with Anupam Kher as its chief protagonist. His fight against the Kafka — like Establishment receives energies only when he and his demented wife are seen touching a bed of flowers — The last scene becomes a metaphor for life’s beauties and benevolent forces. |
From darkness to light IN my last ‘Reflections’ column, I had written why we introduced Vipassana (Meditation) in the Delhi Police Training programmes. I had said that it was done to free the police officers of their internal bondages of postings and transfers and fear of displeasing their seniors. As I had stated earlier when I came to police training I had seen no difference between prisoners and police officers. Both were in prison of their own making. And both were seeking freedom! This is why Vipassana as a technique of meditation was brought into police training. To encourage enthusiasm we senior officers did the first course together at the Police Training College in January 1999. The course yielded very good results. We officers realised our own shortcomings and now wanted our students to experience and realise the same about themselves. That was the beginning in January 1999 and since then more than 5,000 police officers of the rank of Dy. Commissioners, Gazetted Officers, Police Inspectors, Sub-Insprs. and Constables, men and women have done the courses. Last month, 1,278 police constable recruits did the course. On their breaking silence after ten days of rigorous meditation they made some very wise observations. Since I heard them all personally all I can say is that their understanding of the Vipassana technique was brilliant. In just ten days, it appeared they had gained years of wisdom. Hearing them directly and seeing their progress, made me feel most fortunate that I had this remarkable fate to be a part of this happening. Here is what they said immediately after breaking their noble silence before 2, 500 trainees, members of the staff and later on before the Delhi Police Commissioner, Mr Ajay Raj Sharma. A few indicators: Constable Recruit Surinder Yadav said: “I realised the fragility of my mind. While meditating I could see for myself how my mind constantly sprinted into the past or the future. Its only by practice that I could bring my mind to focus on the present moment. I am from a simple village in Rajasthan and the glitter and glamour of the city was already enticing me but the course made me aware of my drift. I have come back to my reality”. W/Recruit Constable Rekha Verma: “I was very short tempered and restless. I am now fully under control and aware. I have understood the true meaning of Dharma. It stands for universal love which transcends any sectarianism”. Constable Recruit Sudarshan: “Once I understood the Vipassana meditation technique I put it into practice on my own bad habits and see for myself whether I could alter them. My teacher guided me and I got out of my nail biting habit. I learnt and am convinced that all wrong habits are formed by repeated negative reactions. I am now in a position to help others too”. Const. Recruit Satish Kumar: Since I am a Delhite I can say that the police station staff works totally opposite to what Vipassana teaches. They let crime happen and then react. If they work on prevention it would mean action. Vipassana teaches us to act and not react. Woman Asstt. Sub-Inspector Suman (their teacher): I learnt tremendous gratitude from this course. As a police officer we must learnt to leave for duty in a good frame of mind so that we can serve people better through the day. The Vice-Principal, Police Training College, Mr. Akhtar Ali Farookee addressed the students and said whenever on your duties you are in doubt, remember if you are the ‘light’ do not be afraid of ‘darkness’. One IPS probationer who was also at the sharing said if such a programme could be given to all IPS Officers at the National Police Academy it would be very beneficial. I could not agree more. If we begin from the top, the whole organisation
benefits. And while that waits to happen we can continue to strengthen the foundations of our service and the nation. Concluded |
Is there going to be war? A million-dollar question WITH the threat of war having crept insidiously into Delhi’s already murky air the city has developed a nervous need for reassurance. Bejewelled, normally apolitical socialites have taken to accosting journalists in drawing rooms and demanding to know when the war is going to start. Journalists accost every passing minister to ask the same question, political pundits consult defence experts for answers and
TV channels ask everyone. To escape this unpleasantly jumpy atmosphere, I have taken to spending more time working out in the gym than I usually do and of a morning last week noticed Dr Deepak Chopra working out on the cross-trainer beside me. Having found during a previous encounter that Dr Chopra views life, love, god and the human condition from an atypical perspective, I decided to approach him for his thoughts on the terrible events of 2001. We arranged to meet in the Hyatt Regency Coffee Shop after our work out the next day and before the coffee had even arrived I asked Dr Chopra who we should blame for what was happening in the world. He said that if I was searching for whom to blame then I was already asking the wrong question. We are all to blame, he said firmly, all of humanity was to blame because in the 6000-odd years that we have technically been ‘civilised’ we have continued to cling to a tribal idea of civilisation. Some people liked to give this basically primitive idea fancy names, he said, like nationalism and patriotism but it was in the end tribalism. Arabs against Jews, Catholics against Protestants, Muslims against Hindus and on and on. But, in the context of what had made 2001 into such a terrible year would be not agree that it was Islam, or at least some Muslims, to blame? He said that this time we could say that but not long ago it was Christians killing Muslims in Albania and in Northern Ireland he was driven around by a taxi driver who refused to ask a man for directions because he was Catholic. Coffee arrived bringing with it the comforting aroma of elegant restaurants and civilised, Western ways. Dr Chopra is familiar with a world that is made up of such things since he lives and works in California and is virtually more American than Indian. As an American how had he reacted to September 11? Well, he said, his son was meant to have been on one of the flights that crashed into the World Trade Center and for eight, long, terrible hours he was convinced that he was on one of them. ‘I was devastated, completely distraught until he rang me from Cincinatti and I realised that he was alright. But, then I thought about what I had felt and wondered why it isn’t possible for us to feel that deeply about the others who were killed?’ Did he object to the manner in which America had gone about seeking its revenge for what had happened? No, he said, if he were in George W. Bush’s position he would probably have reacted in exactly the same way but then as a physician (by training) he would have started asking some questions. After you remove a tumour you look for the reasons why it came up and in his view it is important for America to start asking these questions. In the global village, the disparities are so ugly that 80 per cent of the world’s resources are being consumed by a handful of Western countries. The disparity creates cultural and political distances so great that the US government did not see the absurdity of dropping peanut butter and jelly sandwiches for Afghanistan’s starving children. The conversation wanders back to religion. He emphasises again that he does not think that Islam is any more flawed than other religions. They are all flawed, he says, and they all breed violence and tribalism with Buddhism possibly being the least violent. But, did he not think, I persisted, that religions that believed in Prophets and received wisdom were less tolerant than those that did not? The word Prophet brought a gleam to his eyes and he said that it was his view that most of these Prophets could have had medical conditions that in these days would have needed hospitalisation. But, he added, religions without Prophets and divine wisdom had their own problems. The Bhagwad Gita contained disparaging references to women and the one who made them was no other than Krishna Bhagwan himself. I expressed disbelief and he smiled and said he would point them out. So, did he not consider himself a Hindu? No, he said he did not, nor did he think of himself as religious. He preferred to stick to the quest for spirituality and this he said had led him to Vedanta and the Upanishads and there he had found the wisdom of the world. But, was Vedanta not the basis of Hinduism? No, he said firmly, Hinduism was more today with ritual and pilgrimages to Vaishno Devi and the current search for tribal identity of a religious kind whereas Vedanta had to do with spirituality. In his view the greatest exponent of Vedanta was Adi Shankaracharya but the system of the four dhaams that he created had not preserved his extraordinary legacy. What did he think of Osama bin Laden, I asked, did he think he was genuinely religious? ‘He is just an opportunist’. For a man who has spent most of his life understanding and demystifying spirituality for the world Dr Chopra has strong political views. So, when I ask him what the way forward is for humanity, he says the answer lies in economic cooperation. If he were Bush, he said, he would go on television every day to tell the world that he understood that the disparities needed to be ended and that the answer lay in economic assistance to those countries that could not achieve higher standards of living on their own. The other thing that needs to be done is to give people what they want politically. My coffee helped me to look at the events that have so changed the world from a slightly less political perspective. Meanwhile, is there going to be war? The answer you hear most in Delhi’s corridors of power is: not if Pakistan makes a serious effort to end cross-border terrorism. |
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There is never a conqueror. The winner generates such hatred that he is ultimately defeated. — Michael Simon, The New York Times March 17, 1968. *** There are eighteen types of vices. These are: Jiva Himsa
Papa, killing a living being; Mrishavada Papa, untruthfulness; Adattadana Papa, stealing directly or indirectly Abrahmacharya Papa, unchastity; Parigraha, overattachment to material things; Krodha; anger; Mana Papa, egoism; Maya Papa, hypocrisy; Labha Papa greed or avarice; Asakti or Raga Papa, personal attachment; Dvesha Papa, illwill or hatred towards anything; Klesha Papa, quarrelsomeness; Abhyakhayana Papa, scandalous talk; Paishunya, tale-telling; Paraparivada Papa, speaking ill of others; Rati Arati Papa, attraction towards sensual and emotional life; Maya Mrisha Papa, sinful acts under the pretext of virtue; Mithya Darshanashalya Papa, taking an unreal thing to be real. — The Jaina
Canon *** Start the day with love Spend the day with love, Fill the day with love End the day with love This is the way to God. *** Have firm faith that the body is a temple. Will anybody utilise a temple for unsacred purposes? So make proper use of your body. This temple has many doors, but the doors of senses like the ears, eyes and the mouth are very important. Do not allow any evil to enter your body and mind through these doors. *** Your life is controlled by action. You cannot live even a moment without action. Let every action of yours be a prayer to God. — Sathya Sai Baba,
Sanathana Sarathi, May 2001 |
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