Mysterious India

On the Republic Day, every Indian vows to builds his or her motherland firmly and fastly. While looking for ways and means for the mission, the most important agenda is to find out the current maladies. Unfortunately the maladies are many and the route for implementation is impossible. One step up and ten steps down is the day to day Indian move. It is not a country where everything is horrible and great. Half problematic and half promising nation. When can India minimises its minus and maximises its plus?

Shiv Viswanathan writes in The Deccan Chronicle on 26 January 2011

India is a strange country. We seem to be quarrelling all the time. We identify ourselves by the dislike we feel for other or smugness with which we say “we are not them”. Our identity is composed of divisions, of the memories of Partition, of linguistic re-ordering, of the populism of small states. Our national game is neither hockey nor cricket but factionalism. It adds to the perpetual instability of our system. Yet, long-range watchers studying this chaos wonder if our dividedness hides the logic of a different order. Is there a gene that prevents us from falling apart even as we quarrel with each other? What is the secret of unity which works beyond the magic of even Fevicol advertisements?

To say India is tied by identity and consensus would be naïve. Our differences are blatant. Yet in a way we are tied by our differences. Oddly, it is the logic of our difference that keeps us together. India is a country with the courage of its confusions.

Difference allows for varieties of behaviour. It allows for an interaction in the public domain but restricts communal ties or familial interaction. It is a different kind of wisdom, a different grammar.

We are a country of segmentary minds. Each segment is opposed to the other segment and the two segments confront together a third entity at a higher level. Checks and balances operate according to levels. Nukkad can fight nukkad but combine at a different level. Violence gets contained at the next level of unity. Beyond segmentariness, there is syncretism. Here difference is acknowledged and differences combine to reflect opposites. Sufism could combine Hindu/Muslim tenors, Sikhism, Hindu/Islam. Syrian Christianity uses the Hindu to sustain the Christian core. There is a transference taking place over time, where sharing is always possible over difference. It is almost as if taboos created around difference allow for playful reciprocities. Thirdly, difference in India does not always operate across hard territorialities. Boundaries are porous and choices do not have to be polarised. The People of India survey states that there are 300 communities in India that cannot be classified as primarily Muslim or Hindu. Our identities thrive on cross-connections.

There is a standard narrative of divisiveness that is invoked in every squabble. Indians love factionalism and factionalism seems to provide the dynamic of everyday power. There is the old adage that the English conquered us through a policy of divide and rule. But remember, Indian society like many other segmentary systems is easy to defeat but hard to conquer. In fact we expect the coloniser to be like us, settle down like one more caste and slowly merge into the system. Our news is all about squabbles. Party politics operates as factional politics. Everyone needs some one to differ with in order to be himself.

The Indian idea of unity is based on “I differ from you, therefore I am”, “I contradict myself, therefore I continue to be”. We are a society that believes that logic of some against others is better than the logic of all against one. We allow differences to create multiplicities rather than resort to extermism. Our self as a collection of contestations allows for tolerance and unity.

There are exceptions to the rule. The riots in 2002 in Gujarat are one example. Usually after a riot, there is a plethora of stories of how families of one ethnic group protected another. Stories of friendship, ethics, hospitability, solidarity create a compensatory universe which facilitates a return to normality. With Gujarat, one heard the language of exterminism, of wanting to eliminate a minority. Thankfully such a framework has not extended to other states. However, Kashmir was an example of a similar ruthlessness in another form as the Kashmiri pandits were driven from their homes to become refugees in their own land.

But the glue is not just structural idea of crosscutting differences. Accompanying this architectonic is the gum of folklore, the epidemic of dialects, the grammar of diversity. This unity exists in two forms. Firstly, it is civilisational, articulated as a sacred complex of spaces. The second is national. There is a sense that the flag and the constitution keep us together, providing a frame to negotiate differences. At a level of folklore, there is the cosmopolitanism of the common man, proud of our cultural hospitality, carrying with him a sense that India is a compost heap of differences. We constantly invent versions of unity from Vande Mataram, Jana gana mana to the unity songs of Bollywood from Raj Kapoor’s Mera Joota hai Japani and Made in India. There is a sanitised unity that creates sentiments of togetherness. Our myths always have places for the alien, the stranger, the marginal, the dwarf, and no matter how history sanitises myth, our minds carry the legends of hospitality and syncretism, making us cosmopolitan despite ourselves. We might quarrel with the local Bengali, but happily invite a million Bangladeshis to feel at home. The Tibetan senses our hospitality and Tibetans in turn add to our celebration of difference.

Bollywood captures the mindset of the difference. Bollywood, especially Bombay Talkies, was a miniature answer to the Partition, to the difference between Hindu and Muslim and their creative collaboration across differences. Bollywood has maintained that mindset, even sentimentally forging alliances between Hindu and Muslim at the moment of maximum collective rage. Only one other institution can match that sense of difference and unity — the Army. The Indian Army recognises the ethnicity of battalions — Jat, Sikh, Rajput, Gorkha and Maratha. Each has its own tradition and yet each adds to the collective unity of the Army. Bollywood and the Army are the stuff of legends and folklore. As institutions they provide the imaginative glue of a quarrelsome society proud of its diversity yet convinced there are logics beyond uniformity and homogeneity.

As long as our myths, our memories and our folklore rule the grammar of our lives, history can be as quarrelsome as it wants. If myths are elaborations of contradictions, our democracy is a resolution of the myth of difference.

Conceding defeat

Defeat is difficult to digest. But expressing explicitly in anguished form is not considered as sporty and public figure’s style. Elections in America always demonstrated the distinguished way of conceding defeat. John Mccain has lived up to the standard of defeated candidate in the USA’s presidential election. His cool, clam and assuring speech after the final ballot was counted tells the depth of American political culture. This one aspect of Western political culture mesmerizes both common man and politicians in the Indian subcontinent. I heard many people praising Mccain’s gesture of wishing Obama a bright political future and his support to strengthen America. Rarely political figures in India show such a courtesy to congratulate their opponents. Mudslinging is part of the political game played everyday in the Indian society.

A popular personality’s strength is tested during the time of defeat. In that sense Mccain’s stature has climbed few upper peaks after his defeat speech.
To congratulate him on being elected the next president of the country that we both love.
“In a contest as long and difficult as this campaign has been, his success alone commands my respect for his ability and perseverance. But that he managed to do so by inspiring the hopes of so many millions of Americans who had once wrongly believed that they had little at stake or little influence in the election of an American president is something I deeply admire and commend him for achieving.
This is an historic election, and I recognize the special significance it has for African-Americans and for the special pride that must be theirs tonight.
I've always believed that America offers opportunities to all who have the industry and will to seize it. Senator Obama believes that, too.
But we both recognize that, though we have come a long way from the old injustices that once stained our nation's reputation and denied some Americans the full blessings of American citizenship, the memory of them still had the power to wound.
A century ago, President Theodore Roosevelt's invitation of Booker T. Washington to dine at the White House was taken as an outrage in many quarters.
America today is a world away from the cruel and frightful bigotry of that time. There is no better evidence of this than the election of an African-American to the presidency of the United States.
Let there be no reason now ... Let there be no reason now for any American to fail to cherish their citizenship in this, the greatest nation on Earth.
Senator Obama has achieved a great thing for himself and for his country. I applaud him for it, and offer him my sincere sympathy that his beloved grandmother did not live to see this day. Though our faith assures us she is at rest in the presence of her creator and so very proud of the good man she helped raise.
Senator Obama and I have had and argued our differences, and he has prevailed. No doubt many of those differences remain.
These are difficult times for our country. And I pledge to him tonight to do all in my power to help him lead us through the many challenges we face.
I urge all Americans ... I urge all Americans who supported me to join me in not just congratulating him, but offering our next president our good will and earnest effort to find ways to come together to find the necessary compromises to bridge our differences and help restore our prosperity, defend our security in a dangerous world, and leave our children and grandchildren a stronger, better country than we inherited.
Whatever our differences, we are fellow Americans. And please believe me when I say no association has ever meant more to me than that.
It is natural. It's natural, tonight, to feel some disappointment. But tomorrow, we must move beyond it and work together to get our country moving again.
We fought — we fought as hard as we could. And though we feel short, the failure is mine, not yours.
I hold in my heart nothing but love for this country and for all its citizens, whether they supported me or Senator Obama — whether they supported me or Senator Obama.
I wish Godspeed to the man who was my former opponent and will be my president. And I call on all Americans, as I have often in this campaign, to not despair of our present difficulties, but to believe, always, in the promise and greatness of America, because nothing is inevitable here.
Americans never quit. We never surrender.
We never hide from history. We make history.
Thank you, and God bless you, and God bless America. Thank you all very much.”
This concession speech should inspire the public figures across nations to conduct themselves in dignified manner after electoral defeat. American can be the leader of a decent political culture which equips every public figure to work for the common cause without vitiating the atmosphere and pushing the people towards frustration.