Mid Day has a headline today that says: ‘Andheri station is the hub of crime on Western Railway.’
If you read the article, though, you might come to the conclusion that it’s not the hub of crime, but the hub of rent-seeking.
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Mid Day has a headline today that says: ‘Andheri station is the hub of crime on Western Railway.’
If you read the article, though, you might come to the conclusion that it’s not the hub of crime, but the hub of rent-seeking.
The Times of India has an intriguing headline up today: ‘Marriages last the longest in north India, Maharashtra; least in NE.’
At first glance, you might think that is good news for North India. It is not. In my view, it shows how socially backward the North still is.
A few years ago, I’d written a column called We Should Celebrate Rising Divorce Rates In it, I’d expressed the opinion that divorce rates were “the single best statistical indicator we have of the empowerment of women.” If I may quote myself:
Rising divorce rates tell us one thing for sure: that more and more women are finding the means, and the independence, to walk out of bad marriages and live life on their own terms. If we judge ourselves as a society on the state of our women – and surely that must be a parameter – then this is good news.
So the ToI report seems to indicate that women are more empowered in the North-East than and North India. I’d love to see if data backs this up. What statistical indicators can stand as a proxy for women’s welfare? Do they show a geographical correlation with divorce rates? These are good questions to ask, though I don’t think ToI will do a follow-up report on this anytime soon.
One of the things that most exasperates me about Indian political discourse these days is that we often speak in terms of ‘left-wing’ and ‘right-wing’. This is wrong for two reasons. Firstly, this is not how politicians themselves actually speak (unless they’re humouring the English-speaking media). Voters in India vote for a myriad of reasons, mostly local, and they don’t frame issues in terms of left or right. Therefore, neither do politicians when they speak to their constituencies, or when they strategise among each other. There is, thus, a disconnect between politics and political discourse. Many political commentators, unable or unwilling to engage with the complexities of the political economy, insist on imposing simplistic narratives.
But this would not matter if a left-right prism was useful in evaluating the desirability of policies, or provided a compass to gauge the moral or instrumental value of the actions of politicians. But it does not, which brings me to my second reason, which is not a local one. Across the world, framing issues in terms of left or right misses the central principle at stake in any modern society: that of individual rights, and of freedom. I view the world through a classical liberal (or libertarian, if you will) prism, and my liberalism boils down to a respect for individual freedom. On moral grounds alone, if we come from first principles, we should respect individual freedom above all else. From a consequentialist perspective, also, we should defend freedom, for economic freedom leads to material prosperity, and personal freedoms, such as freedom of speech, enrich our culture.
As a true liberal, I see no difference between economic and social freedoms. As I am fond of saying, once we accept that two consenting adults may do whatever they want with each other provided they infringe the rights of no one else, it should not matter whether they are fucking in a bedroom or trading in a marketplace. Interfering with either is wrong. And here’s the thing: parties on both the left and right sides of the political spectrum support infringements on individual freedom all the time.
Parties on the right tend to want to impose their cultural values on others, and are suspicious of those they view as ‘outsiders’. They don’t care much for free speech or other personal freedoms. Parties on the left tend to oppose economic freedom. They do so stating noble reasons, but all infringements of economic freedom amount to a redistribution of wealth from poor consumers to a rich interest group, so they’re either hypocrites or delusional. They also tend to favour big government, which means more taxation, and therefore more coercion.
If you believe, as I do, that coercion is wrong, then it won’t make a difference whether you look left or right, you’ll see coercion everywhere. A classical liberal opposes both Donald Trump and Bernie Sanders, both Prakash Karat and Mohan Bhagwat. (I would give credit to those guys for at least stating their positions clearly, though. Politicians down the ostensible middle, slaves to special interests as they mostly are, tend to be equally coercive and far more hypocritical.) Looking at the political marketplace, you will find that the options available to you aren’t all that different from each other. And why should they be? Even when they cater to different segments of the population, they’re still reacting to the same inevitably corrupting incentives at work in the political economy.
Here’s the funny thing about India in particular. We have conveniently classified the BJP as a right-wing party and the Congress as a left-wing party—but they’re both practically the same party. In terms of economics, both are left-wing, and oppose economic freedom. It might surprise you to hear me say this about the BJP, but forget their campaign rhetoric and consider their actual policies: Modi I is basically UPA III. Modi has the same top-down way of looking at the economy as any Congress leader before him, and he’s trigger-happy when it comes to imposing new taxes and cesses.
Equally, on social issues, the Congress was as right-wing as the BJP allegedly is. They have a stellar record when it comes to banning books, and it was a Congress government that effectively banned The Satanic Verses. Censorship flourished under their watch, as did attempts at social engineering, which weren’t restricted to the Emergency: odious policies on sterilisation still exist, decades after the emergency was called off. Even in terms of attacking other communities, the Congress set the standards: more people died in the 1984 riots than in the 2002 riots. My friend, the political commentator Nitin Pai, once coined a term that describes this jostling between the parties perfectly: ‘Competitive Intolerance’. This is quite the kind of competition that makes the poor ol’ free-marketer in me cringe!
To sum it up, India’s political parties tend to be left-wing on economics and right-wing on social issues. In other words, they oppose freedom in every sphere. I would be no more disheartened by this than India’s freedom fighters were in the first half on the last century, when they gazed up at the monolithic British empire. They gritted their teeth, and hurled themselves into the battle for our political freedom. Likewise, we must keep fighting till we win these other freedoms, and emerge as a free country at last. Not a left country, or a right country, but a free country.
A road near Delhi notorious for hours’ long traffic jams has finally found the right victim. After stewing in a two-hour jam last night, Road Transport Minister Nitin Gadkari has ordered a solution within 24 hours.
“We are studying the traffic of Delhi and the report will come to me in 15 days. We will identify the black spots of Delhi and also inform the Delhi government. We will jointly solve this traffic jam problem,” Mr Gadkari told reporters today.
I have two observations to make here. One, you will note that Gadkari has ‘ordered a solution within 24 hours,’ and to make it happen, has commissioned a report that will be ready ‘in 15 days.’ This is delicious. If Kafka made this up, you’d wag your finger at him and say, ‘Now now Franz, you’ve gone too far this time.’
The other observation must have struck you as well. So Gadkari, who is the road transport minister, realises there is a traffic problem only when he is personally stuck in traffic? Is that what it takes for a minister to truly realise the problems a country faces. Will Arun Jaitley start worrying about rising prices only when he himself is unable to afford onions? Will Birender Singh, the minister for drinking water and sanitation, wake up to the urgency of the problem in India when he himself gets jaundice? Otherwise it’s academic, stuff that written in files, push ‘em around, keep pushing, push harder?
You could argue that this question is moot in the case of our education minister, who is herself uneducated. I suppose that’s a good start.
Does it make any sense for a government to apologize for wrongs committed decades, even centuries, earlier? Don Boudreaux thinks not:
Imagine if we conducted our personal affairs as governments conduct their affairs: even the most atrocious and grievous wrongs that we commit would be apologized for, not by those of us who commit the offenses, but only by our grandchildren or great-grandchildren – people who had no hand at all in the commission of the now-formally-apologized-for wrong. Who would take such apologies seriously? “Great-great-grandchildren of armed robber apologizes for their ancestors’ wrongful acts.” How meaningless can an apology be?
I like that way of thinking, actually. Let’s continue down that road of what would happen if you conducted your personal affairs as governments conduct theirs. Say you forcibly took 30% of the earnings of every person in your housing society, offering in return your notional protection. You set down norms of behaviour, including who can visit them and if they themselves are allowed to leave the premises. Maybe you don’t allow them to drink alcohol; or eat beef; or speak their mind freely. You regulate what they may or may not buy from the market, and you get a piece of whatever they purchase. If they buy 12 eggs, two come to you. Have an omelette.
I could go on forever, but here’s the thing: If you actually behaved the way a government does, you’d be treated as a thug by society, and locked up by the government, which would consider you competition, and would naturally like to have a monopoly on that kind of behaviour. Ah, but you now protest, I am stretching it too far. All of us signed a social contract. And it is legitimate for the government to behave in this way.
Well, I didn’t sign any contract. And why is it legitimate?
This is class:
Sex workers from Maharashtra’s Ahmednagar district dipped into their savings and survived on just one meal a day to collect Rs 1 lakh as a donation towards relief work in rain-ravaged Chennai. [...]
Of the around 3,000 sex workers in the district in western Maharashtra, almost 2,000 contributed to the relief fund, Snehalaya founder Girish Kulkarni said.
“These women were restless when they came to know of the deluge in Chennai. They decided that they should do something to help residents there… We are in touch with Delhi-based NGO Goonj for ensuring further relief to the people of Chennai,” he added.
And this is crass:
Pranitha Timothy writes how her team was stopped, banner forcefully tied on ambulance, JJ pics put on all supplies pic.twitter.com/lmqyBgB8o9— T S Sudhir (@Iamtssudhir) December 8, 2015
There is something terribly unfair about this world. That is fine, the dice drops where it does, this is how it is. But if you, reading, this, are a believer, tell me this: where the fuck is your god?
In a funny and bizarre turn of events, farmers in Uttarakhand are using Honey Singh’s music to scare away wild boars.
And guess what? It’s actually working! As per a report, farmers have now started playing Honey Singh’s songs on loudspeakers and not just boars even other wild animals have stopped coming to the field. [...]
Not only this, farmers have said that they often play bhajans and other Punjabi songs in high volumes and it has the same effect on wild animals as Honey Singh’s music.
That last line gives it away. It’s not Honey Singh’s music in particular that the wild boars are objecting to, but loud music in general. Boars, being more cultured than humans in at least this one aspect, like their peace and quiet.
A further data point to buttress my case: I have never come across a wild boar during a rock concert, or during Ganpati in Mumbai.
Now, if only it was as easy to drive away wild bores.
First Post has a headline right now that says: “Kejriwal speaks out against ‘Santa-Banta’, supports plea to ban jokes on Sikh community.”
Kejriwal is doing this, no doubt, because AAP intends to stand for elections in Punjab, and he’s taking what he hopes will be a popular line there. This illustrates what I’ve said all along about the man: he only cares about power, not principle, and will take whatever populist line gets him votes. His opposition to FDI in retail was one example of how he’s against economic freedom. (Such opposition amounts to redistributing wealth from poor consumers to a specific rich interest group, as I pointed out here.) And now we find that he doesn’t believe in free speech either. He’ll do whatever it takes to get votes.
In this, he is no different from any other politician. But he projects himself as being different, which is why pointing out this aspect of his character is important. The politician Kejriwal reminds me of most is the vile Indira Gandhi. And as I wrote recently, Narendra Modi also reminds me of Indira in some ways. Talk about picking a bipartisan role model!
Towards advertising in The Organiser, the RSS magazine.
As India Explained remarked, Achhe Din.
Really, all that a change in government means is that a different set of thugs gets to loot you.
(For more on how our government loots us, click here.)
Anant Rangaswami tweets:
We need an 'Uber' moment in governance, when the govt is instantly more efficient, responsive and proactive and users are delighted.— Anant Rangaswami (@AnantRangaswami) November 30, 2015
I love Uber, as much for what it is as what it represents. But here’s the thing: Uber functions because its marketplace is competitive. When it comes to most of the services the government provides, though, the government has a monopoly. The greatest incentive for any organisation to function well comes from competition, and the need to excel in order to survive. In areas that the government has a monopoly, I predict, it will fail—as indeed ours has for 68 years. You cannot change the level of service until you change the incentives.
There’s an interesting video that seems to have gone viral on social media showing a bunch of hooligans in a film theatre haranguing (and eventually ejecting) a couple who did not stand when the national anthem was played. Some people on Twitter appear to think that this is an issue of patriotism. Well, no it isn’t. It’s an issue of individual freedom and coercion.
In some jurisdictions in the country, it is compulsory to stand when the national anthem is played. This compulsion by the government is something I object to. People should be free to stand if they feel like; and to not stand if they don’t want to. Your patriotism should not be measured by your empty allegiance to a mere symbol; and in fact, it should be nobody’s business whether you are patriotic or not.
Also, when you watch the video linked to above, consider that the people being unpatriotic are not the ones who didn’t stand for the anthem, but the ones insisting that they should have. The idea of India that I subscribe to is one in which India being a free country means that all its citizens are free from the kind of coercion and goondagardi that we see in that video. The mob in that video pretending to be patriotic—they are traitors in my eyes. Whether they stood for the anthem or not.
In fact, it is a travesty that the theatre management did not intervene on behalf of the two ticket-paying patrons who were forced out of that hall. As for those hooligans, they should have been arrested for creating such a disturbance on someone else’s property.
By and by, I was a panelist on We The People, Barkha Dutt’s show, at the start of 2008 in which the topic for discussion was exactly this: national symbols, and whether there should be any holy cows. Towards the end of the show, Barkha asked each of her panelists for a response on whether India should have holy cows. My response, about 47:50 into the show:
The only kind of holy cow I believe in is one from which you get a divine steak.
My co-panelist Smriti Irani met me backstage after the show and told me that I’d better be careful about making such jokes about an animal that is the object of reverence for Hindus. I think she was educating me about the dangers of blaspheming publicly, and as such, her post as education minister in a BJP government seems quite apt.
As today is apparently Constitution Day, here’s a thought from the great BR Ambedkar, who is considered the chief architect of our constitution:
We built a temple for a God to come in and reside, but before the God could be installed, if the devil had taken possession of it, what else could we do except destroy the temple? We do not intend that it should be occupied by the Asuras. We intended it to be occupied by the Devas. That is the reason why I said I would rather like to burn it.
These words were spoken in parliament in 1953, if I remember correctly.
I’m surprised that so many smart people I know express reverence for our constitution. Our constitution is deeply flawed: it does not protect freedom of speech or the right to property, and is a sprawling, unwieldy cut-paste job that has constantly been amended over the decades to suit the nefarious purposes of politicians. Ambedkar himself felt this way in 1953—things have only gotten worse since then.
Do watch this great lecture by Shruti Rajagopalan to get a sense of the journey our constitution has travelled.
Munna Kumar Sharma, the national secretary of the Hindu Mahasabha, has said about Aamir Khan:
If not move to Pakistan, he should indulge in ‘ghar wapsi’ to free himself from the crimes of ‘love jihad’ that he has committed.
I love that sentence, for the way in which it combines three Hindutva tropes into one sentiment. There is genius there—or should I say, Hindu Mahagenius?
So how has the government reacted to Aamir Khan’s recent comments about the growing intolerance in India? Rediff reports:
The government on Tuesday termed as “misplaced” superstar Aamir Khan’s comments on growing intolerance, saying such statements only bring disrepute to the country as well as Prime Minister Narendra Modi.
“His comments on intolerance is completely misplaced. Comments like this only bring the image of country and the Prime Minister Modi down,” Union Minister of State for Home Kiren Rijiju told reporters on the sidelines of a function in New Delhi when asked to comment on Aamir Khan’s statement on Monday at an award function in the national capital.
The Modi government’s obsession with optics is now getting beyond parody. These guys are more concerned with image than substance. This is understandable during a campaign, but they won the damn election and are actually governing now. Why so insecure?
Meanwhile, bhakts on Twitter have made it quite clear that Aamir’s claims of intolerance won’t be tolerated. What fun.
Surely by now you have read all about Anil Thakraney’s interview of Pahlaj Nihalani, the chief of the censor board:
Speaking of Spectre, surely Bond would kiss beautiful women he encounters, he isn’t going to say Namaste to them.
So why didn’t people object to the earlier Bond films? There was not a single kiss shown in Skyfall. That time no one thought of the sanskaari thing? We have passed the kiss! We only asked them to reduce the duration by 20 seconds.
I don’t get this logic. A kiss is a kiss. Ten seconds or one minute.
(Gets angry). This means you want to do sex in your house with your door open. And show to people the way you are doing sex.
Nihalani is a buffoon, but that is not the point. Nor is it the point whether the censor board has been more ‘liberal’ under the previous government or under this one. The point simply is that the censor board should not exist at all. The existence of the board is a violation of free speech. Period. Protesting against or making fun of Nihalani is besides the point. Even if the most cultured and intelligent and pro-free-speech people on the planet headed the censor board, they would be as deserving of my contempt as Nihalani is.
Forget the man; examine the principle.
And oh, by and by, wtf is ‘do sex’?
Update: In an otherwise excellent column, Mitali Saran writes: ‘It is time to have an adult at the head of the CBFC.’
No it isn’t. It’s time to do away with the CBFC. Individuals aren’t the problem; systems are.
This is surely the headline of the day:
I have friends who would argue that is Narendra Modi and India.
The Haryana government took Prime Minister Narendra Modi’s Swacch Bharat campaign to a new height on Tuesday by deciding to recruit only those people for select jobs who don’t defecate in the open.
Advertisements issued by the District Rural Development Agency (DRDA) Kurukshetra in prominent dailies on Tuesday said for the post of block coordinators, preference will be given to candidates “not defecating in the open”.
I can totally imagine this scene:
A young man walks in to interview for the post. The first question he is asked: ‘Do you defecate in the open, young man?’
‘No sir,’ he says.
Then he climbs up on the desk, lowers his trouser and underpants, squats, and PLOP, out it comes. Then he climbs back down.
‘Young man,’ says the interviewer, ‘congratulations. The job is yours!’
I’m travelling at the moment and haven’t been following the news too closely, so I’m hesitant to comment on the Bihar elections. One thing I can say for sure, though: all simple narratives are wrong. Elections are complex phenomena, and a mix of personal, local and national reasons—in that order—make people vote the way they do in state elections. Any one-line explanation of the elections will always be wrong.
One thing that seems clear to me actually renders the future unclear: the BJP will now consciously veer in one of two opposite directions. They will either sideline the communal elements in the party and continue pushing for ‘development’; or they will go all out appealing to religious nationalism (and caste-based politicking when relevant). I think the time when they could do both credibly is behind us now.
If they go the religious nationalism route, they can be assured of their core vote-share of maybe around 15% that will be loyal to them. Where do they get the rest from? In 2014, people were just fed up and wanted to be rid of the UPA, and the BJP’s development rhetoric was attractive. But this government hasn’t delivered and isn’t doing anything to deliver on the kind of economic growth that lifts all boats, as it were. It is safe to say that many who voted for them on the ‘development’ or ‘change’ planks are disappointed. Many of the votes they lost in Bihar are probably on that account. Plus, of course, the opposition consolidated, as they will continue to do so. Even if the BJP hold that national 31% of the voteshare they got in 2014, they will lose seats next time around because wherever a mahagatbandhan is possible, one will emerge. The paradigm is BJP vs the rest now, not Congress vs the rest.
So here’s the upshot: the only way BJP will be a dominant party in future Indian politics is if it delivers on development and sidelines the nutjobs. But its gains in that case are nebulous and hard to pin down in numbers. Ditching development, increasing communal polarisation and mobilising those core voters, on the other hand, guarantees it a stable base, but has an upper limit. By itself, it is not enough to keep the BJP in power—unless the nutjob constituency grows, a prospect that terrifies me.
I suspect that the BJP will stay in its historical comfort zone. They might talk development but will walk identity politics, as they did in Bihar. Every failure will push them further into that comfort zone. They will growl and periodically lash out from a foetal position.
This is definitely a simplistic analysis. (All topical political analysis is.) I hope I am wrong.
Dibakar Banerjee may have made a bit of a fool of himself by returning an award that wasn’t his to return, but he’s absolutely right that Anupam Kher “has every right to be unhappy.” Kher, the hypocrite who once headed the censor board of India, is not when he says:
Nobody has the right to call India intolerant.
I can’t imagine where his concepts of rights arises from. Everybody has the right to call India anything they damn well please—and he has the right to disagree, as Banerjee pointed out. It is incredibly ironic that his riposte to those complaining about rising intolerance in India actually proves their point. The elite and supposedly cultured Anupam Kher is Exhibit A.
First, Arun Jaitley says that Narendra Modi is a victim of intolerance.
Then, Swarajya magazine writes that India’s ‘educated class’ is fascist.
And today, the BJP accuses Nitish Kumar of ‘vote bank politics’ in Bihar.
There is a term for all this.
(For more on how our government loots us, click here.)
Mid Day carries the following headline:
Tantrik promises to make it rain money, leaves 60-yr-old penniless.
This is Indian politics. Exactly this.
A BJP worker in Shivamogga has warned the Karnataka chief minister S Siddaramaiah of consequences if he dares to eat beef.
Let him eat beef at Gopi Circle in Shivamogga. If he does so, he will be beheaded. We won’t think twice about that. By making such a statement, the Congress leader has hurt the sentiments of Hindus. We have all grown up drinking cow’s milk.
This is standard-issue macho bigotry. I’m not surprised at the talk. I was more taken, actually, by this marvellous piece of logic of a BJP spokerperson from that area:
If he eats beef, then Congress workers will eat dog, fox and so on to appease him and get the posts of chairmen of boards and corporations.
Wow. Should we call this Noah’s Slippery Slope?
I was dining yesterday with some friends at the excellent Bombay Canteen, and I remarked at one point: ‘This kheema bheja ghotala is sub-par today. Too much kheema, not enough bheja.’
And Peter Griffin responded, ‘That’s the state of our political discourse today.’
Such it goes.
In a column that begins by asking why Indians don’t dominate cricket, Aakar Patel writes:
[W]e are the Shahid Kapur of cricket though we think we are Shah Rukh Khan.
This is a clever line, and a provocative one, and Aakar loves to provoke. Even his provocative pieces, though, usually contain some insight. In this one, there is none, and the best answer he can offer to the question he asks is one of culture. (“Perhaps [the answer] lies in the idea of ambition and excellence.”) This is vague; it’s also incorrect. I don’t think one can generalise about Indians that we lack ambition or don’t try hard enough to excel, and even if that were true, there would be enough outliers in such a large population for excellence to emerge anyway.
Let me take a shot at an answer. The clue to where our cricket is lacking lies in the composition of our all-time cricket XI. Try and draw one up. You will find yourself conflicted about batting spots (Merchant or Sehwag to open with SMG; Viswanath or Laxman or Kohli at No. 5) and spinning slots (Prasanna or Harbhajan; Chandra or Kumble), but the bewilderment that comes when you consider the fast bowling slots will be of a different kind: not of who you keep out among some excellent options, but who you pick among some mediocre players. Kapil Dev walks in; who partners him. Whoever you pick—Srinath, Zaheer, maybe Amar Singh in desperation and misplaced nostalgia—would not be a contender for the all-time fourth XI of any other major side. Indeed, no other side would have such a huge problem in any department while picking their all-time XI. (Try West Indies, just for fun.)
This is India’s key weakness. To win abroad, we need to take 20 wickets, and we rarely have the fast bowlers to do it. But why don’t we produce enough fast bowlers? Consider what batting and spin bowling require, and what you need for fast bowling. The former two both come down to skill: strength and endurance don’t matter; physical attributes are irrelevant. Fast bowlers, on the other hand, need to have fast-twitch muscles. This is genetic; you either have them or you don’t; and Indians tend not to have them.
This is why we can’t be world beaters in sports that require either strength or endurance. (Even in hockey, we declined when astroturf became ubiquitous and speed became important, and the dribbling game wasn’t enough.) I do have hope for cricket, though, because fast bowling isn’t everything, and we were the No 1 side in Test cricket for a brief while. To use Aakar’s analogy, I don’t think we’re the Shahid Kapoor of cricket: we’re more like Akshay Kumar, or like Govinda in the 90s.
And oh, I don’t hold that nature is everything and nurture doesn’t matter. Culture is important, and is is true that we are not a country with an outdoor sports culture, the kind Australia has. I’m just not sure which way the causation runs.
Also read: My old piece, ‘Will Cricket Decline in India?’
And a piece by my friend Girish Shahane, ‘Why India Sucks at Football.’
Rediff carries an interview with a BMC corporator, Parminder Bhamra, who is moving a proposal to “make gaumutra (cow urine) compulsory to clean hospitals in Mumbai.”
What is the reason you are moving this proposal to use cow urine in hospitals?
I feel not only hospitals, but gaumutra must be used everywhere. Diseases like cancer can be cured by gaumutra, so why not use it? You see, gaumutra kills all bacteria.
Do you want phenyl to be replaced with gaumutra?
I am saying we should respect sentiments.
What does your proposal in the Brihanmumbai Municipal Corporation say?
While phenyl is made of chemicals, this (gaumutra) is Ayurvedic, so it must be used.
You must note one thing here: this guy is from the Congress party, not from the BJP or a lunatic fringe outfit.
Will Congress corporators support you?
One hundred percent. Do you know the Congress party symbol was once the Cow and Calf? Other parties have captured our symbol. Originally it was our symbol.
Has the BJP then hijacked the cow from your party?
The BJP’s job is to hijack other people’s ideas. They don’t have their own brains. They only take other people’s ideas and move ahead. They have taken all the ideas of the Congress and some of the Janata Dal and moved ahead.
So you see, there isn’t just a party or a cultural organisation or a handful of fringe groups which believe in this whacko stuff. No, there is a significant constituency out there which thinks like this, and it is perceived to be so large that other political parties are also catering to it now. But is that perception correct? Is there any data on what people believe in this country? Does this man’s support for gaumutra really help his electoral prospects? Who’s got the numbers on all this?
One thing I can tell you for sure is that gaumutra isn’t ever going to cure cancer. Not the literal one; and not the cancer in our society either.
So Anupam Kher gets booed at a literary event and calls the audience a “paid audience.” He follows it up by saying that “people have an agenda and cannot handle a chaiwala becoming a PM.”
This is the precise problem with our discourse. Anytime people disagree with you or oppose you, you attack them instead of their argument or their viewpoint. So they are a “paid audience” or they “have an agenda” or they are “ISI/CIA agents” or they are “sickulars” or “bhakts” or “libtards” or aaptards”. And they say, “your father too,” and we all get caught in an endless cycle of abuse and snark, egged on by the echo chambers we build around us. Messy.
As for Kher, he lost his credibility the day he accepted the chairmanship of the censor board all these years ago. If you’re against free expression, you’re against art. Shame on him.
Scroll has a piece up about how CST was bathed in blue light a couple of days ago and looked ‘hideous’. Well, I was driving past the Ambani Hospital in Andheri a couple of days ago and it was bathed in pink light. I asked my friend with me why that was so. ‘Breast awareness,” she replied.
She misspoke, of course. Indians don’t need breast awareness.
Posted by Amit Varma on 30 October, 2015 in India
The Modi government, under fire for rising intolerance and violence related to eating beef, has allegedly disallowed permission for the airing of a documentary on beef-eating practices made by students of Tata Institute of Social Sciences.
The film titled “Caste on the Menu Card”, about the beef eating practices in Maharashtra, was to be screened on Saturday at the Jeevika Asia Livelihood Documentary Festival 2015, in Delhi. However, the makers of the movie say that they were informed by the organisers that they would need a censor certificate.
Firstly, you should note that this is not a protest by some ‘fringe elements’ within the RSS fold, but a decision by the government. So that whole approach of saying ‘Hey, we’re focusing on development, these are fringe elements, nothing to do with us’ won’t work here.
Secondly, you should also note that it was a Congress government that first introduced censorship in India, and over the years have been quite happy to ban books, films, plays and even music albums. So the fault really lies with us. We’ve been tolerating these assaults on free speech for way too long.
It’s never too late to start being intolerant of intolerance.
Oh, and here’s the trailer of the film in question. I don’t know if watching the full film will make me angry, but it is guaranteed to make me hungry.
An article by TK Devasia in Scroll refers to the Communist Party of India (Marxist) as “the largest business house” in Kerala. We are told:
If the land in possession of the party and its feeder organizations is taken into consideration, the CPI(M) is the single largest owner of land in the land-scarce state. Former Union Finance Minister P Chidamabaram estimated the asset of the CPI(M) in Kerala at Rs 4000 crores a few years ago. He had accused the working class party of driving away investors and using the opportunity to accumulate assets in the state.
The party that views capitalists as class enemies justifies the investments, saying that the workers had created them in order to strengthen the party’s fight against capitalists and monopolies.
The workers, indeed! Look, I don’t want to single out the CPI(M): every political party in this country is in the business of turning power into money, and then using the money to hold on to or gain more power. But it’s especially ironic in the case of the communists. Maybe they should change that parenthetical ‘M’ into ‘Money’ instead of ‘Marxist’?
Abhinav Singh has a good post up about how the Government of Maharashtra is proposing to regulate Uber. As you’d expect, there are vested interests behind this: the existing taxi industry, which feels threatened by the new operators, as indeed they should, because the new operators are proving more value to consumers. So they go to the government.
As I’d written here, all interventions in the free market amount to a redistribution of wealth from the poor to the rich. Any regulations here will end up as exactly that. The value that consumers would have gained from the unhindered operation of Uber and Ola will be redistributed away to the older taxi operators. You really don’t need to ask what’s in this for the government, do you?
If this makes you angry, do go sign Uber’s petition. I’m usually skeptical of online petitions and candlelight vigils and so on, but this is a petition directly from one of the affected parties, and there is a non-zero probability that it will make a difference.
An earlier piece on Uber: The Price is Right.
It took the judiciary 24 years to declare that an air conditioner makes a room cool and does not turn it into a cold storage.
Read the full story. I don’t know what to be more outraged at: that our legal system took 24 years to rule that an AC does not turn a room into a cold storage unit; or at the kind of absurd rent seeking and/or extortion that goes on in this country. Both are actually so commonplace that I should save my outrage for something better, such as the unusual October humidity in Mumbai. I spend most of my day in a cold-storage unit, but still…
Arun Shourie says that the current government is “Congress plus a cow.” The BJP responds by saying that Shourie is no longer a member of the BJP because apparently his membership expired and he forgot to renew it.
That’s the best you can come up with, BJP?
Aside: I think if Rahul Gandhi joined the BJP, the average IQ in the party might actually go up. Narendra Modi has an HR problem, not a media problem.
Viswanathan Anand just drew his round one game against Anish Giri at the Bilbao Masters despite having an overwhelmingly superior position. Why couldn’t he win it? Here’s what Giri had to say:
I think the problem for my opponent was that his position was too good. He could afford to make absolutely any move, and he abused this fact.
I read that quote, and I immediately thought of the BJP and their comfortable majority in the Lok Sabha.
Maharashtra Rural Development minister Pankaja Munde today opined that media should not give “excessive” coverage to crime against women as it instills “energy” and “pleasure” among people with a criminal mindset to try “something new.”
Hmm. I have three things to say:
One: Munde is saying that she wants the media to only report good news because bad news, as per her reasoning here, perpetuates bad actions. This is a convenient position to take when her government is in power. Will she hold the same view when she is in the opposition? I hope someone asks her when that time does come.
Two: I wonder what is the source of her reasoning. What is the proof that the coverage of crimes inspires people to actually commit crimes? What is the study, where is the data? And if there is none, is her wisdom gleaned from years of observation? Who does she hang out with? From a sociological point of view, this is all most fascinating.
Three: There are news outlets that still use the word ‘opined.’ This, to me, is the real scandal in this report.
The Hindustan Times has a report up on a 13-year-old girl who killed a five-year-old boy:
Five-year-old Amit was playing outside his house on Tuesday evening, when the girl lured him away under some pretext, took him to a vacant plot nearby and beheaded him, said Rajveer Singh, inspector at Khair police station.
She also allegedly smashed the body with bricks, wrapped it in a polythene bag and set it on fire. The incident came to light when a pack of dogs dragged out the boy’s half-burnt body the next day.
The girl was taken into custody after Amit’s parents told the police that he was last seen with her. Police said she confessed during interrogation that she killed the boy because his father Rinku, who is a labourer, had raped her after giving her a whitener, to which she is addicted.
This is already disturbing at so many levels: the rape, the murder, the addiction to ‘whitener’. And then the report throws this in:
Superintendent of police (rural) Sansar Singh, however, said investigations are still on as some people in the area suspected the involvement of a ‘tantrik’ in the crime.
(For more on how our government loots us, click here.)
‘I’m not conceited. Conceit is a fault and I have no faults.’ Imagine this quote on an internet meme, alongside a picture of Narendra Modi, looking dapper in that famous pinstripe suit, or maybe a trademark Modi kurta. It would surely get thousands of shares on social media, many from bhakts impressed by the prime minister’s modesty. Don’t rush to share it, though: as one tends to do on the internet, I just misattributed. Those words were not uttered by Modi, or even Oscar Wilde or GB Shaw. The man who said them is former Van Halen singer Dave Lee Roth, with his back against a record machine. But Modi could have said them, could he not?
Please don’t think I am picking on Narendrabhai alone. All politicians are vain. Indeed, one could argue that in politics, vanity is a feature and not a bug. Politicians come to power by selling specific narratives about their excellence; and they can sell it most effectively if they believe it themselves. Success in many fields often begins, comically and ironically, with self-delusion. But politicians have consequences, and there’s nothing comic about that.
One reason that India is still a poor country is the ‘fatal conceit’ of our founding fathers. Jawaharlal Nehru, and his minions and successors, believed that economies were best planned from the top down. An economy is a complex thing, the poor and ignorant masses of India surely could not be trusted to perform this task by themselves, and needed to be directed by wise and benevolent planners. Those who have studied economics or paid attention to history know that this was foolish and wrong.
Economies, like languages, are products of “human action but not human design,” in the words of Adam Ferguson. They function brilliantly on their own, with millions of individuals pursuing their self-interest, and thus increasing the value in the lives of others, for that is the only path to profit. Planning is not only not required, it is an impediment. A central planner can never get a grasp on the huge amount of dispersed knowledge in an economy, and any intervention is bound to lead to a loss in efficiency. This hurts the poor the most: as I illustrated in a previous column, every intervention in a free market amounts to a distribution of wealth from the poor to the rich.
Nehru suffered from a disease that Friedrich Hayek called the Fatal Conceit. His coining of that term was inspired by the following passage in Adam Smith’s The Theory of Moral Sentiments: “The man of system […] is apt to be very wise in his own conceit; and is often so enamoured with the supposed beauty of his own ideal plan of government, that he cannot suffer the smallest deviation from any part of it. He goes on to establish it completely and in all its parts, without any regard either to the great interests, or to the strong prejudices which may oppose it. He seems to imagine that he can arrange the different members of a great society with as much ease as the hand arranges the different pieces upon a chess-board.”
People are not chess pieces, of course, and Nehru and his successors ravaged the economy with their well-intentioned interventions. I won’t recite the litany, but here’s the thing: 68 years after we became independent, 24 after the Soviet Union collapsed, we are still enslaved by a failed philosophy. And we’re still suffering because of the fatal conceit of flawed individuals.
It amuses me sometimes that Modi is considered a right-wing politician. He actually embodies the worst of both left and right. Like his party, and the ecosystem of religious nutjobs that sustains it, he is right-wing on social issues; and left on economic ones. Basically, he is against individual freedom in every domain possible, and thus the exact opposite of me. If you put Modi and me in a test tube, the resultant explosion could blow the earth off its orbit, or at least result in a good rap album. But that is a digression, and it is possible that you have your mouth open because I called him an economic leftist. Well, if a man is to be known by his actions and not his public image, what else can we call him?
I know many economic liberals, bald because of six decades of tearing their hair out, who thought Modi would be a free-market messiah. My ass. Tell me this: exactly what reforms has he carried out that increase our economic freedom? When Modi took over, India was ranked 140 out of 189 countries in the World Bank’s Ease of Doing Business Index: it has since slipped to 142. He has not reformed the labour laws that, for decades, have prevented us from being a manufacturing superpower. The license and inspector raj remains what it was under his predecessors. A litany of what he has not changed would be the same as a litany of what was wrong with our country before he took over.
I have friends in high places who tell me that the system doesn’t allow him to act. But the truth is that Modi suffers from the same fatal conceit that Nehru displayed. He believes the economy needs a top-down manager. He would rather reform a public sector unit than sell it off. When he talks of ‘minimum government and maximum governance,’ as that catchy slogan went, he is speaking of making government more efficient and not at eliminating it entirely from areas where it has no business existing.
His conceit isn’t limited to his economic thinking, though. Look at how the man struts! He may not walk the walk in the sense of governance, but he certainly does in a catwalk sense. Once he was denied a US Visa; now he travels the world meeting the high and mighty. I wonder if he realises, though, that these global leaders give him importance because of the position he occupies, and not the man he is. I suspect he has actually drunk his Kool Aid, and believes the Modi Wave narrative of the last elections. He may be headed for a fall if so.
Look at the numbers from the 2014 general elections again. Our first-past-the-post system made it seem like a wipeout, as the BJP got 6.4 times the seats that Congress did. But they got just 1.6 the vote share of the Congress. It was 31% to 19%, and a 4% swing away from them next time could easily result in a hung parliament. They delivered outlier performances in states like UP, MP and Gujarat, which seem statistically impossible to repeat. And the following things are certain: Since the election, they have not won more supporters than they have lost; the turnout of their supporters is bound to be less the next time around; other parties, clear about what they are up against, will make smarter coalitions to consolidate the non-BJP vote; anti-incumbency will be a factor now that some of the Modi sheen is gone.
Modi behaves like the prime ministership was his destiny and he will win again easily in 2019. But if he doesn’t get his act together, reforming the economy and constraining the lunatic fringe in his party, he could be in for a surprise. India could choose another delusional politician over him, and 2014-2019 could be remembered as The Selfie Years.
Also read: ‘Lessons From 1975.’
In 1975, a Tamilian dressed as a sardar landed up in Ahmedabad Railway Station, in disguise to escape the might of the central government, for whom he was a wanted man. He was met there, and escorted to a safe house, by a 25-year-old who had once sold tea on the platform of that station. Freeze that moment in history – Narendra Modi escorting Subramanian Swamy to his safe house – and contrast it to today. What a long way we have come.
Or have we?
I got the above trivia from Coomi Kapoor’s excellent book, The Emergency: A Personal History. Kapoor was a journalist living in Delhi in those days, and though her book was timed to coincide with the 40th anniversary of the Emergency, it is anyway a timely reminder of the damage that people drunk on power can do, and the threat that such untrammelled power can pose to a nation.
The Emergency began with the filling up of jails. “The number of those in Indira Gandhi’s prisons during the Emergency,” writes Kapoor, “far exceeded the total number jailed during the 1942 Quit India Movement.” This included not just opponents in the opposition parties but also potential ones within her own party plus whoever they damn well felt like. (“The entire Sanskrit department of Delhi University was sent to prison.”) Personal vendettas were quickly settled, and torture was common in the jails. Those close to power were more like despotic rulers than public servants. For example, Kapoor writes, “When an old and respected lawyer of Panipat denounced [Bansi] Lal’s corrupt rule, he was arrested and stripped naked, his face was tarred, and he was dragged all through the streets of the town.” Such behaviour was more rule than exception.
The exploits of Sanjay Gandhi and his coterie were particularly shameful. He wrongly believed that India’s population was a problem rather than a resource, and even more wrongly set about solving it through forced sterilisations. Millions of those took place, and the story of the village of Pipli is particularly illustrative of how they functioned. Hawa Singh, a widower, died there after a botched forced sterilisation, and the villagers refused to have anything more to do with family planning. On hearing that, the government sent “several hundred policemen” who “took up positions around the village.” Shots were fired, and “two women making cowdung cakes outside their huts were mowed down by the bullets.” The men surrendered, and hundreds of them were sterilized.
The press was silenced. Loren Jenkins of Newsweek wrote, “In 10 years of covering the world from Franco’s Spain to Mao’s China, I have never encountered such stringent and all encompassing censorship.” One of the leaders of the opposition, LK Advani, later said that the press “was asked to bend and it chose to crawl.” A permanent (and brutal) dictatorship seemed likely, and we owe much gratitude to the fact that power had made Indira delusional, for she actually called for elections only because she thought she would win. Had she not thought so, she would not have called for them. (Indeed, Sanjay was opposed to the decision.)
To be honest, a political leader does not need to suspend democracy to devastate a country. Even without the Emergency, the vile Indira Gandhi would count as one of the worst leaders in our history. Through a series of disastrous economic policies, many of which her deluded partymen still support, she kept tens of millions of people in poverty, and adversely affected all our lives. There are no counterfactuals, of course, and abstract economic arguments do not have the visceral impact of the kind of stories that Coomi Kapoor’s excellent book is filled with.
Let’s get back to the present. To many, the general elections of last year felt like a landmark event because Modi’s win seemed to mark a final, clean break from everything that post-Independence Congress stood for. However, Modi was not brought to power by a monolithic votebank, but by a collection of disparate groups, all of whom were desperate for change for different reasons. Modi was like a Rorschach test – he stood for whatever you wanted him to stand for, and what you saw in him revealed more about you than about him. Hindutva bhakts saw him as the former RSS pracharak who would finally make India a great Hindu nation; economic liberals saw him as the leader who would finally liberate India from the Leftist policies that had kept us backward all these years; and so on. Some of the expectations from him were contradictory; most were impractical, given the constraints of the way our political economy is structured. But Modi encouraged all of them by discouraging none of them. He didn’t say much on policy issues, stuck to safe bromides, and you never really knew to what extent he supported Hindutva or free markets or yada yada yada. He was strong and silent, and he remained strong partly because he remained silent. You could believe whatever you wanted about him – and because the existing government was so incompetent, you wanted to believe.
If campaigning was like courtship, governance is like marriage. You can’t be delusional about the object of your affection any more: you’re living with the fellow. And while it’s okay if he burps and farts in your presence, it is simply not okay if he beats you up just like the previous guy used to. So a year down the line, how is the Modi government doing?
If you’re an economic liberal like me, Modi has been a disappointment. It is with good reason that people are beginning to refer to this government as UPA 3. Modi has not instituted any far reaching reforms, and the rhetoric of ‘incremental reforms’ does not cut it for me. If a man has gangrene in his legs or cancer in his liver, you do not give him an aspirin and call it incremental reform. ‘Gangrene’ and ‘cancer’ do not need to be managed efficiently, but eliminated brutally. Anyway, this is a subject I’ll elaborate on a future column. For now, I will concede this: Modi’s government is no worse than UPA 2 was. And it’s fair enough to wait out the five years they have been given before passing judgement.
It is in the domain of personal freedoms, though, that Modi has let the country down. Much of this is due to petty vindinctiveness, straight out of the Indira Gandhi playbook. Consider how Teesta Setalvad has been harassed after Modi came to power, with the latest salvo being the cancellation of the license of her NGO. (Why should any organisation need a license from the government anyway? Wasn’t Modi the Messiah supposed to do away with this kind of nonsense?) Consider the government’s harassment of NGOs like Greenpeace, and the offloading of Greenpeace campaigner Priya Pillai when she was on her way to England because officials felt she would give India a “negative image” there. Go online, search for videos of the recent Patel uprising in Ahmedabad, and see the brutality with which the police crack down on common citizens. (The Gujarat government also banned the mobile internet during this time, as well as Facebook, Twitter and WhatsApp.) Consider all the nonsense the fringe elements on the Hindu right are getting up to, and the silence of the government on these issues – the same silence you would get from Indira very time she was confronted about the antics of her psychopathic son Sanjay.
Modi has not declared Emergency or jailed his opponents, but this approach to power does remind me of 1975, and make me wonder. Many of the prominent political actors of today played small roles in that particular production. Arun Jaitley spent the years of the Emergency in jail. In the hundreds of hours of solitary contemplation that he no doubt had, what did he think about? When the young party worker Narendra Modi guided Subramanian Swamy to his safe house, what did they talk about? Was it about how power always corrupts, the necessity to impose limits on it and the tragedy that politicians in India sought to rule rather than serve? Or did they simply say to each other, “Just wait. Just wait till we are on the other side, and we are the ones in charge.”
I suspect it was the latter. And what a loss that is.
Never talk to me about profit,’ Jawaharlal Nehru once said to an industrialist friend of his. ‘It is a dirty word.’
Nehru’s sentiments were understandable in those times, and his sentiments were noble. India had just rid itself of the British, who had come to India ostensibly to do business and had left it impoverished. Nehru, who had played a notable role in the freedom struggle, had spent his formative years in England learning from the Fabian Socialists, as well as from Howard Laski, the Marxist professor at LSE who had a greater influence on modern India than Mahatma Gandhi, through students such as Nehru and VK Krishna Menon. The Soviet Union seemed to be a model to admire, America itself vastly expanded the role of the state after the Great Depression, and the top-down command-and-control economy must have seemed incredibly attractive to Nehru. The center had to hold. The profit motive was evil. Those exploitative capitalists had to be kept in check.
It is not fair to judge Nehru in hindsight, and he was right about other things that mattered. But he was wrong about this. Profit is the secret behind all prosperity. And it is a distrust of the profit motive that has kept this country poor.
The fundamental fallacy that Nehru committed was of looking at the economy as a zero-sum game. By that thinking, if someone is winning, someone else must be losing. If the industrialist makes a profit, someone else is getting exploited. But this is not the way the world works. All trade is a positive-sum game; and indeed, it is not possible for one person alone to make a profit in a transaction.
I am fond of illustrating this by citing what the writer John Stossel calls the Double Thank-You Moment. When you buy a cup of coffee at a Cafe Coffee Day, you say ‘thank you’ when you are handed your cup of coffee. And the cashier says ‘thank you’ when you hand over your money. This double ‘thank-you’ illustrates that both of you benefited from the transaction. Both of you profited.
This is, simply put, the root cause of prosperity. Every single voluntary transaction that takes place makes both parties better off, and increases the sum total of value in the world. Equally, every impediment that anyone places on the ability of consenting adults to trade freely with each other reduces the notional value in the world, and is an impediment to growth. It stands to reason, then, that trade should lead to prosperity, and that economic freedom should be correlated with a nation’s wealth. Does the data bear this out? You bet it does.
First up, I urge you to consider this chart. (Here’s the source.) It shows the wealth of the world as a flat line for centuries, until 1800. And then, boom, the world economy takes off in a spurt that economists call the Hockey Stick of Human Prosperity. It correlates perfectly with the explosion of markets across the world, of double-thank-you moments.
But it doesn’t take off uniformly across countries. Free markets are a necessary condition for prosperity, so let me now draw your attention to another chart. This one, from the Index of Economic Freedom 2015 brought out by the Heritage Foundations, shows a clear correlation between economic freedom and the wealth of nations. The freer you are, the wealthier you tend to be. (Also, the freer you are, the faster you grow.)
Forget the data, you say. Capitalists are exploitative. What about the low wages paid by Walmart? What about sweat shops run by large multinationals in third world countries like Bangladesh, where workers toil jn inhumane conditions? Isn’t that the profit motive at work?
Yes, it is. And I deeply admire Walmart and every company that runs a sweatshop in a poor country. That is because the people who work in Walmart and in those sweatshops do so because it is the best option open to them. They are not fools. They are choosing to work where they do because they deem all other alternatives to be worse, and those evil capitalist behemoths should actually be thanked for actually providing them an option that is better than the best option otherwise available to them. We condescend to those workers when we say they are being exploited. (Indeed, it is possible that we are exploiting them by using them to feed our sanctimony.)
This doesn’t apply to slavery and trafficking, of course, for by free markets I mean markets where consenting adults trade freely under the rule of law. Also, let us not conflate rent-seeking and profit-seeking. Many large companies get together with government to put restrictions on markets so that their market share is protected from competition. Such protectionism hurts the common consumer, and amounts to a redistribution of wealth from the poor at large to rich special-interest groups. Big companies are often the biggest enemies of free markets, and capitalism often unfairly gets a bad name because it is confused with crony capitalism – or ‘crapitalism’ as some call it.
To sum up, the profit motive is not something nefarious, but is actually noble. You can only profit in a free market by improving someone else’s life. And the more you profit, the greater the good you do in the world, the more the value you create. Profit, indeed, is the purest form of philanthropy.
I must admit here the very slight, teeny-weeny possibility that I am being unjust to Nehru. Maybe he had a mischievous glint in his eye when he said that profit was a ‘dirty word’. I can imagine him sidling up to Edwina Mountbatten at a party, gently putting his hand on her waist, and whispering to her, ‘Edwina, my dear, would you like to, ahem, profit with me?’ That certainly could have led to a double thank-you moment.
(For more on how our government loots us, click here.)
India is a poor country. We were poor when we became Independent in 1947, and while other countries have lifted themselves to wealth in that much time, we’re still poor. And government policies are the reason for our continuing poverty. For the last 68 years, since a group of white-skinned rulers handed over power to a bunch of brown-skinned rulers, all the governments that have run India have done one thing incredibly effectively: they have redistributed wealth from the poor to the rich.
Yes, you read that right: I’m not talking about redistribution from the rich to the poor, which itself would be an ineffective way of fighting poverty, but from the poor to the rich. They have taken money from the poor in our country and given it to the rich, and, as if to troll us, they have done this in the name of fighting poverty. For that reason, while there are some very rich people in our country, on average, as our GDP-per-capita indicates, we’re still a third-world country.
Let me take a recent event to illustrate what I mean. A few weeks ago, the central government announced that it would not allow foreign direct investment in retail e-commerce. Business Standard reported: ‘Minister of State for Commerce and Industry Nirmala Sitharaman last month met executives of Flipkart and Snapdeal and representatives from the Confederation of Indian Industry (CII) and the Federation of Indian Chambers of Commerce and Industry (Ficci) to assess the impact of FDI on Indian e-commerce companies.’ The government then decided that it needed to protect the local players, and therefore did not allow FDI.
Do you see what happened here? Who benefits from competition? The consumers do. The greater the competition, the more value for money the common consumer gets. This is axiomatic. Our local retailers—all the people consulted by the ministers—were scared that their bottomline would be affected by this competition, so they successfully petitioned the government to block it. The result: the consumers will get less value than they otherwise would; the local retailers will make more money than if competition was allowed. In effect, it is a transfer of wealth from a large, dispersed group of consumers to a small, relatively wealthy interest group.
All tariffs have exactly this effect. Let’s say I like to buy widgets. Local manufacturers sell me widgets for Rs 100 each. Foreign manufacturers, for a variety of reasons from technology to labour, can sell me widgets for Rs 80. But the local manufacturers petition the government to put a tariff on imports, and the government puts a Rs. 30-per-widget tariff on the foreigners, so they don’t bother coming over. The net result: each of us loses a notional Rs 20. Who gets that money? The local manufacturers. What just happened? The government redistributed wealth from the relatively poor masses to a specific relatively rich interest group.
Governments that impose or continue tariffs will do so in the name of protecting the domestic industry. But at whose cost? The French economist Frédéric Bastiat once wrote a great essay called ‘What is Seen and What is Not Seen’, which speaks of the hidden effects of such actions. What is seen here is the good done to one specific group of people (with money usurped from a poorer group, which by itself is surely morally wrong). What is not seen is what the consumers would have done with that money. They would have spent it or invested it, and it would have gone back into the economy, creating growth and employment. But the potential beneficiaries of that are not even aware of what didn’t happen.
Subsidies are also redistribution of the reverse-Robin Hood kind, if in a more obvious way. The wealth taken from the poor is not in terms of marketplace prices or value for money, but is taken directly from your taxes. And while the poor may not file income tax returns, they pay taxes too. Every time your maidservant buys a bag of salt or the beggar at the nearby traffic signal buys soap, they are contributing to the Rich Interest Group Benefit Fund. This is not just poor economics – it is morally wrong.
Here’s the upshot: All interventions in free markets amount to a redistribution of wealth from the poor to the rich. Anything that reduces competition or artificially raises costs for the consumers amounts to just this. Restrictions on FDI, tariffs, licensing processes or regulations that make it harder to open a business or to run it, subsidies; and so on. The interest groups to benefit may differ in each case, and will often include rent-seeking forces within the government, but always, without exception, the wealth will flow, in relative terms, from the poor to the rich.
So why don’t we protest, you ask, given that we are a democracy? Well, think about the winners and the losers here. The costs of such redistribution are dispersed among more than a billion of us, and the benefits are concentrated to a few. If Rs 2 from the taxes you paid last year went as a subsidy to the widget industry, you won’t even know or care. The widget industry, making millions from the accumulated Rs 2s, will care, and will lobby aggressively, contribute to party coffers, buy off politicians and bureaucrats – whatever it takes. That is why government policy is not dictated by the people at large, but by the aggressive lobbying of hundreds of interest groups, out to make a killing at the expense of the poor. That is why government grows and grows, and so many constraints are placed on the only force that can make us wealthy: economic freedom.
A few days ago, I got ready for a meeting, switched on my Uber app, saw that there were no taxis available in my area, and remembered an earthquake.
More than two decades ago, when I was in college in Pune, an earthquake ravaged the region of Latur. I got together with some friends to collect money for relief efforts. We decided that we would go to the affected areas ourselves to figure out the most efficient way of using the money. We hitched a ride on an ambulance of paramedics headed there with medical supplies. While in the affected district, we stopped at a village where around half the houses had been destroyed, and only one grocery store was still standing. “They are the only place one can buy groceries from,” a resident complained to us bitterly, “and they have tripled their prices.” That made me very angry. “Exploitative bastards,” I thought to myself, “feeding off the misery of others.”
Today, I know that my reaction was misplaced – just like the complaints of everyone who’s taken issue with Uber’s dynamic pricing. In case you missed the controversy, cabs and autos in Mumbai recently went on strike to protest against the competition they got from the likes of Uber and Ola. Since people had to get to work, the ironic short-term beneficiaries of this were the very parties they were protesting against. So when demand for a particular product or service goes up and supply can’t keep pace, what happens? That’s right, the prices go up, and Uber uses a mechanism called dynamic pricing which is an incredibly efficient way of arriving at an appropriate price for their service based on demand and supply. So commuters who switched on their Uber apps in the morning were informed that the base price had gone up by as much as 5x. Naturally there was much outrage and shouts of ‘exploitation’ and ‘predatory pricing’, and Uber, rattled by the bad press, announced that they would suspend dynamic pricing for the duration of the strike, and operate at their usual base fare. They put this into effect, and I woke up the next day, switched on my app, and found that no Uber cab was available.
Do you see what happened here? When demand goes up relative to supply, two things can happen. The price can go up to reflect the growth in demand; or, if the price is fixed, there is inevitably a shortage of the product or service in question. In Uber’s case, with their dynamic pricing disabled, all their cars quickly got booked, and whichever customers switched on their apps after that found that there were no cars available. Their need could have been urgent: they may have needed to rush to the airport to catch a flight they couldn’t afford to miss; or take an aging relative to hospital; or head to town for a make-or-break meeting. But even if they were willing to pay more, too bad.
The most efficient way of allocating resources is to let things find their own equilibrium, their own prices. Price controls are foolish and never work. And the demand for them is based on a sort of a fantasy. Fixing the price of a product at a base price below what the market would pay does not mean that everyone gets it at this price—it just means that a lucky few get it and the others don’t. The fundamental truth about the universe is this: everything is scarce. You can’t wish this scarcity away by agitating or legislating against it.
* * *
Speaking of prices, another company that disrupted an industry, Amazon, has announced that it will pay authors on its Kindle direct publishing program according to pages read, not units moved. This is an opt-in program, applying only to self-published authors on their DP platform, but authors on my Facebook timeline have already reacted with horror. Their instinctive aversion to the idea is understandable: commoditization of art and all that. As in the movies, they can imagine a publishing executive in a suit telling them to clip their novel by 30% and have only one 8-letter-word-per-100,000 because more than that diminishes page-turning rate. The horror! But those fears are overblown. I think this development, like almost everything Amazon has done with regard to books, is visionary and good for authors.
Look, there isn’t, and shouldn’t be, a central politburo that decides how much authors get paid according to some high-falutin notions of literary merit. Authors get paid, quite simply, based on copies sold, and how many people want to read them. Literary authors accept that they will not make remotely as much as those who write airport potboilers. That’s just fine, because if they’re good at what they do, they’ll find an audience that appreciates their work anyway.
Amazon’s new system achieves the same end—paying writers according to the demand for their writing—with greater granularity. Good literary writers will still make money – I devour every word Alice Munro or Anne Tyler write—because their work is compelling. But if I get bored with a writer after reading ten pages of his work, I don’t see why he deserves any more of my money than those ten pages represent.
It’s somewhat silly for an author to have a sense of entitlement, and believe that other people should pay him money even if he can’t produce work they want to read. As silly, indeed, as for an Uber user to feel entitled to the service at a lower price than others are willing to pay, at the expense, therefore, of the service provider. Such arrogance is priceless.
This comment of mine was published a couple of days ago on Scroll.
Imagine Jerry Seinfeld is performing in India. A packed house is in attendance, getting rapturous as Seinfeld gets into his flow. And then, a bunch of hecklers from the Bajrang Dal disrupt the show. Seinfeld takes the interruption gracefully, but the hecklers won’t let him finish, and he eventually makes one last joke and then leaves the stage. What would your reaction be to this incident?
I would be aghast, and very clear on who was in the wrong: the hecklers. If the Bajrang Dal chaps protested that Seinfeld’s content was offensive to them, I’d say, “Ok, leave the premises then. And protest elsewhere by all means.” If they argued that they were expressing their right to free speech, and that protesting at their heckling was akin to censorship, it would be mildly ridiculous. To me, there would only be one guilty party here, the Bajrang Dal, and three wronged parties: the organisers, whose property rights were infringed upon by the hecklers; Seinfeld, who was not allowed to finish; and the audience, which did not get their money’s worth.
If you agree with my argument above, you would also agree, I suppose, that the principles involved hold regardless of the parties involved. So if I was at a Baba Ramdev show, and he expressed views repugnant to me, such as an attack on homosexuality, I would be disgusted, and the appropriate response to that would be to walk out and express my disgust elsewhere. But I would not have the right to disrupt his speech, and the organisers of that show would not have an obligation to offer me their platform for my views. In terms of principles, my heckling Ramdev off the stage would be exactly as wrong as the Bajrang Dal forcing Seinfeld to stop performing.
I write this, as you’d have guessed, in the context of the comedian Abish Mathew being booed off stage while performing at a Delhi college, and the subsequent defence of the hecklers in some quarters. Mathew is not Seinfeld or Ramdev, but the same principles that applied to their hypothetical hecklers apply to his. The hecklers in question were not expressing their right to free speech by disrupting the show. Free speech applies to one’s own space and to public spaces: I cannot enter someone’s house, abuse him, and protest when I am being thrown out that he is infringing upon my right to free speech. He is not; on the contrary, I am infringing upon his property. (In fact, as I argue here, the right to free speech is a property right.)
The hecklers should have protested outside the venue, or after the performance. To disturb the performance was graceless. To use another example, if I am at a Kishori Amonkar concert and am getting bored, I will quietly walk out. It would be incredibly boorish if I heckled her and made her stop. To argue that Mathew is not Kishori Amonkar, or that Seinfeld is classy and Ramdev is a bigot, is missing the point. The same principles apply.
March 12 is a special day in India’s history. On this day 85 years ago Mohandas Gandhi set off on a walk from Sabarmati Ashram near Ahmedabad. His destination was 390km away: Dandi, a coastal village near Navsari in Gujarat, where he intended to produce salt from the sea, in defiance of the salt tax levied by the British empire in India. Both the man and the cause were extraordinary.
I am writing a book that examines, in part, India’s intellectual history from 1857 to today. And Gandhi causes severe cognitive dissonance. The prominent 19th century figures in India’s freedom movement were all influenced by British liberalism, their ideas were shaped by Mill, Bentham, Morley, even Adam Smith. One can draw a straight line from Dadabhai Naoroji through Mahadev Govind Ranade and Gopal Ganesh Agarkar to the great Gopal Krishna Gokhale, who called himself “an intellectual grandson of Dadabhai Naoroji.” These were the famed Moderates of the Congress party, aiming at incrementalism when it came to policy, seeking not to fight the empire but to be equal subjects within it. The Moderates dominated the Congress until the mid-1910s, despite skirmishes with the Extremists within the party, men like Bal Gangadhar Tilak and Bipin Chandra Pal, whose preferred methods may have been different but whose aims weren’t all that different from that of the moderates. The Scottish statesman James Keir Hardie once described the Moderates as ‘extreme in moderation’ and the Extremists as ‘moderate in extremism’, and indeed, they weren’t really all that far apart.
Uptil this point, the narrative is coherent. Then comes Gandhi. It seems to me that Gandhi was a black swan event in the Indian independence movement: nothing that came before could explain his arrival; nothing that then existed seemed to demand his ascendance. Gandhi called Gokhale his political mentor, but ideologically the two men were poles apart.
Gandhi was not influenced by the British liberals who shaped Gokhale’s thinking, nor did his thinking have Indian antecedents. He arrived at non-violent non-cooperation through Tolstoy’s writings, later finding backup in Thoreau and the sermon on the mount. His luddite distrust of machinery and the idealisation of village life came from John Ruskin. He claimed the Bhagavad Gita as an influence, but some of this comes from finding post-facto validation of his prior beliefs in Indian texts. VS Naipaul once called him ‘the least Indian of Indian leaders’ – but his ideas weren’t part of the Western mainstream either. When a critic complained, in his South African years, that he was poorly read in modern philosophy, Gandhi responded, in the historian Ramachandra Guha’s words, that he “saw no reason to read more glosses of modern civilisation when he saw the thing itself unfold before his eyes.”
Shortly after Gandhi came back to India, his political patron Gokhale died, to be followed a few months later by another Moderate stalwart Pherozeshah Mehta. There was a tussle in the Congress between the Extremists, led by Tilak and Annie Besant, and the remaining moderates, men such as Motilal Nehru and Mohammad Ali Jinnah. Gandhi was a peripheral figure, considered somewhat eccentric by other Congress leaders, still on the margins and not yet a Mahatma. Indeed, in 1918 he spent some time trying to recruit soldiers to fight for the British in WW1, writing to the viceroy, Lord Chemsford, “I love the English nation, and I wish to evoke in every Indian the loyalty of the Englishman.” In this sentiment, he echoed the Moderates, and hardly presaged the uncompromising freedom fighter he would go on to become. A year later, as that decade came to an end, he shifted from the margins of the freedom struggle to its centre.
Gandhi’s first tactical masterstroke in domestic Indian politics was making common cause with the Khilafat movement. Muslim thinkers in India were often torn between loyalty to the qaum, the larger Muslim nation, and Indian nationalism. The Khilafat movement was an expression of the former, and was aimed at maintaining the supremacy of the caliph in Turkey in the aftermath of WW1, where Turkey was on the losing side and the British were the victors. Your enemy’s enemy must be your friend, and for Gandhi, this was as an opportunity in two ways: to reconcile the sometimes conflicting loyalties of the Muslims; and to widen the base of the somewhat elitist Congress.
Gandhi threw himself into the thick of things, turning the nominally transnational Khilafat movement into a nationalistic enterprise. “It is the duty of every non-Moslem Indian in every legitimate manner to assist his Mussulman brother, in his attempt to remove the religious calamity that has overtaken him,” he wrote in a resolution adapted by the Congress in a special session in Calcutta in 1920. His program of noncooperation was adopted by the Congress session later that year in Nagpur, from which Jinnah stormed out, never to return to the party he had expected to lead. “I part company with the Congress and Gandhi,” he said in an interview that year. “I do not believe in working up mass hysteria. Politics is a gentleman’s game.”
The coupling of Khilafat and Swaraj made no ideological sense – severe dissonance, again – but it was tactical genius. At a personal level, this support from a new constituency made Gandhi the undisputed leader of the Congress, and thus the Independence movement. At a national level, it helped make the Independence struggle a true mass movement. With the Congress under his sway, Gandhi launched a movement of noncooperation that animated the entire country. Satyagraha – the force of truth – was underway. The British had never seen anything like this in India – though Gandhi called it off in 1922 when protesters turned violent in the town of Chauri Chaura and killed 23 policemen, reportedly while shouting “Mahatma Gandhi ki jai!” He even went on a fast, as penance for the crimes committed in his name. 30,000 people had already been imprisoned in the course of the movement, and the Khilafat leaders as well as his Congress colleagues did not take kindly to Gandhi’s unilateral decision to call off the Satyagraha. Soon, Gandhi was also arrested and sentenced to six years of prison – though he served only two, and the Khilafat movement wound up because, well, the Caliphate did. Swaraj was on hold.
Gandhi was on a hiatus for the middle years of that decade. “I am biding my time,” he wrote in a letter in 1928, “and you will find me leading the country in the field of politics when the country is ready. […] I have a plan for the country’s freedom.” When the Congress was next convened, it gave a deadline of a year to the British to grant India dominion status – failing which it would declare Independence. The year ended, the British ignored the demands of the natives, and on January 26, 1930, the Congress declared India’s Independence. But this alone was not enough. Another noncooperation movement, another satyagraha was required. What would be the focal point of this one?
In Salt: A World History, Mark Kurlansky relates a French folktale in which a princess tells her father “I love you like salt,” and is promptly banished by her father for insufficient adoration. But later, when he is denied salt, he realises “the depth of his daughter’s love” and repents. Salt is essential to humanity. Our bodies contain about 250gms of salt, but too many essential bodily functions rely on salt. “From the beginning of civilisation until about 100 years ago,” Kurlansky writes, “salt was one of the most sought-after commodities in human history.”
The first war over salt was fought by Huangdi, the Yellow Emperor of China, around 2600 BC. Salt had geopolitical significance, and even gave impetus to empire building. The first of the great roads built by the Romans, the Via Salaria, was constructed for the express purpose of transporting salt. Mediaval trade routes were shaped by salt. Salt was even currency; Roman soldiers were sometimes paid in salt, and the worlds ‘salary’ and ‘soldier’ both evolved from sal, the Latin word for salt. Indeed, consider the origin of the phrase you must have heard in countless Hindi films, “Maine aapka namak khaaya hai.”
The first mention of a tax on salt dates back to the 20th century BC, in China. “During the Tang Dynasty, which lasted from 618 to 907,” Kurlansky tells us, “half the revenue of the Chinese state was derived from salt.” Salt taxes were a certain way for any state to raise revenue, for even the poorest could not do without it. Salt was taxed in India from as far back as the reign of Chandragupta Maurya (340-298 BC), and the Mughals even charged differential salt taxes depending on religion. (Muslims paid 2.5%, Hindus paid 5%.) The British, starting with Robert Clive, the governor-general in 1765, raised it to unprecedented levels. To further compound matters, they killed off the domestic industry, and built a monopoly to the benefit of British salt manufacturers in Cheshire. By the early 1800s, only the British government could legally manufacture salt in India. A rebellion around salt in 1817 was quickly crushed, and by 1858, 10% of the British government’s revenues came from salt.
Gandhi wasn’t the first nationalist leader to protest about the tax on salt. SA Swaminath Iyer protested against it in the inaugural session of the Congress in 1885, as did Gopal Krishna Gokhale in 1890, and Dadabhai Naoroji called it “the most cruel Revenue imposed in any civilised country” in the House of Commons in 1894. The issue festered; the British ignored Indian fulminations; the salt tax was, in fact, doubled in 1923.
And so, Mohandas Gandhi’s Satyagraha hammer found a suitable nail in the salt tax.
Before the Satyagraha, Gandhi wrote in a letter to the Indian viceroy, Lord Irwin: “I regard this tax [on salt] to be the most iniquitous of all from the poor man’s standpoint. As the Independence movement is essentially for the poorest in the land, the beginning will be made with this evil. The wonder is that we have submitted to the cruel monopoly for so long.”
What happened in the Salt Satyagraha is common knowledge. Gandhi marched for 24 days and reached the coast of Dandi on April 6. C Rajagopalachari went on a similar march in Tamil Nadu. Vallabhbhai Patel and Jawaharlal Nehru had been arrested by the British, as was Gandhi shortly after the satyagraha. The British government made some minor concessions, but the salt tax remained in place until 1946. Gandhi had said that he would not return to Sabarmati Ashram until the tax was repealed. After March 12, when he set off on his walk, he never saw the Ashram again.
But here’s a thought, 85 years after that famous march to Dandi. There is a point of view that in 1947, all we did was replace a set of colonial rulers with a set of local rulers. We continued to be ruled; and we continued to be exploited. We gained political independence and the right to vote, but other freedoms, both in the economic and personal spheres, continue to be denied to us, just as the British denied them. Many of the laws that the British framed to suppress us, in the form of the Indian Penal Code, remain in place. If our freedom fighters, men like Naoroji and Gokhale and Rajaji and Patel were alive today, would they feel fulfilled at the India they saw around them? Would Gandhi?
When he reached Dandi, Gandhi picked up a fistful of salt in his hand as Sarojini Naidu, carried away by the moment, shouted “Hail deliverer!” She was right – and she was wrong: India still awaits deliverance.
Yesterday was Holi. Of all the festivals in India, this is the one that vexes me the most. What is the worst that can happen during Diwali? Some misbehaved children, odes to contraception each one, could be playing with firecrackers on the road. One of them could explode (firecracker, not child, or maybe both) under my feet as I absentmindedly saunter down the boulevard singing a merry tune, and my left leg could get blown off. Big deal. We must not be attached to material things, and a left leg is a material thing, so what is there?
Ganpati is not so bad either. It is true that festivals of that sort provide social sanction for hooliganism, but what is the worst that can happen to me? I could get caught in a terrible traffic jam, unable to do Vipassana meditation because of the monstrous noise, and I could get out of my car and shout at a man trying his best to separate himself from his limbs as a holy hymm by Sri Sri Honey Singh plays in the background, at a volume I can only describe as one decibel for each resident of Mumbai. This man could stop gyrating, notice that his limbs are still with him, and decide to shoot the messenger. He and his friend could put their Ganesha idol in my car, and drag me to the beach and immerse me instead. And there I go, back into the ocean from whence humankind emerged, and that really can’t be all that bad.
No, Diwali and Ganpati are quite alright. Holi, now, that’s another matter.
Some people don’t like Holi because it is ok on that day to violate other people’s personal space. The gangly teenage boy from Jhumritalayya whose life’s greatest ambition is to be a spotboy in a Sunny Leone film, and who has never gathered up the courage to speak to a girl—he practises speaking to his hand instead—leave alone actually touch them, gathers up the courage on Holi to go around molesting all the women in his colony, with a gang of other gangly boys, under the pretext of revelry. Or, if he considers himself to have too much class to stoop to this, he positions himself on the terrace of his building and chucks water balloons at passersby like my humble, previously dapper self. Indian Sniper. But this is all in a day’s work for me. I spent a few years commuting in Mumbai’s local trains, which change your perspectives of personal space forever. The freedom fighter who said ‘We are one country, we are one people’ was frightfully prescient, for he foresaw the development of the Mumbai local decades before it existed. In developed countries they keep their meat in freezers, but, ah well, every day is a festival on the Virar Fast.
No, what really bothers me about Holi is not the invasion of personal space, but the color. Not the application of color, mind you, for even when a gangly boy is applying it you can always close your eyes and pretend it’s a nubile nymphet teasing you a trifle roughly, and who can fault her passion, for you are terribly handsome. Closing your eyes also stops the color from getting in, and is a practice I urge you to master even on non-Holi days. I frequently close my eyes these days, and it’s most pleasurable.
No, it’s not color in its material manifestation that bothers me, but the concept of it—and the ideological battles that spring forth over that ultimate hot button. Like what happened yesterday. My friends invited me over to celebrate the festival, and despite my misgivings about the festival, I went, for they are pleasant company. Besides, no one invites me to anything or wants to spend time with me, possibly because they are intimidated by my intellect and good looks, so I thought, might as well be a bit social. I carried two pichhkaris with me, one filled with blue water and the other with black, because I thought that would give me an opportunity, after spraying my targets playfully, to joke that I had beaten them black and blue, haha. So I sprayed my host , and unleashed my wisecrack. Nobody laughed. Then the host said:
‘What black and blue? This is white and gold.’
At first I thought he was joking. ‘What white and gold? What do you mean?’
‘The colours you just sprayed on me. They’re white and gold. Why would anyone spray white water on Holi. You’re whitewashing a house or something?’
I refrained from commenting on his bulk and need to lose weight, astonished as I was by his comment. ‘What are you smoking?’ I asked. ‘Or have you overdosed on bhang? That’s not white and gold, it’s black and blue. Back me up, someone.’
My other friend Narendra, who considers himself fashionable and keeps saying ‘I’m so modish, I’m so modish’, and who was dressed in white pinstriped breeches with saffron paint all over them, spoke up on my behalf. ‘That is indeed black and blue,’ he said, ‘in keeping with our heritage. We have always been a black and blue country. We have had blue gods. And India invented the colour black.’
Rahul, my host’s cute four-year-old nephew who insists that everyone calls him ‘Rahul Jee’, now piped up. ‘That’s white and gold,’ he said. ‘If Narendra uncle is saying that’s blue and black it must be white and gold. But if he changes his mind later, so will I.’ He now resumed sucking his thumb, despite the country-sized blister on it.
My old classmate Arnab, meanwhile, was taking a cellphone video of the host. ‘The nation wants to know what the colour of this paint is,’ he intoned grandly. ‘Amit, what did you say it was?’
‘Well, I think it is…’
‘Shut up!’ He cut me off. ‘But you asked me…’ I protested. ‘I know exactly what I asked you Mr Varma,’ he said, ‘and let me tell you once and for all, it’s white and gold.’
At this point the cook, Arvind, entered the room with a tray full of mangoes. So we asked him what he thought the colours were. He sprayed some water from one of my pichkaris on Narendra. Then from the other. Then he threw a bucket full of red paint on him, and then a bucket full of yellow paint. And then he gave us the final word on the subject: ‘Sab mile hue hai.’
The editors of Okonomos, the economics journal of the Hansraj College in Delhi, asked me to write a guest article for the current issue of their magazine. Here it is.
Imagine one day God comes down to Earth. He’s an old man with a beard, hanging out in the clouds, and he latches onto the wing of a plane and sits there, cross-legged, until the flight lands. A communist man who took a reclining-emergency-row window seat for the legroom has to be taken off the plane on a stretcher, for he faints after seeing 1), a gentleman who is obviously God on the wing of the plane, and 2), the T-shirt God is wearing, which says, in fluorescent pink letters, ‘Free Markets Rule.’
God is instantly met by waiting paparazzi, and an impromptu press conference is convened. ‘Oh God,’ says an overwhelmed young lady, who appears to be on the brink of orgasm, or something equally divine, ‘Oh God, please tell us: why that T-shirt?’
‘I was hoping someone would ask me that,’ says God. ‘Or rather, I made you ask me that. This is why I have come down here. You should know that I’m a bit of an efficiency buff. I made the universe, and then the earth, and then amoeba and fish and monkeys and all you folk, but the thing is, I was not much into micro-management. The universe is full of tons of shit, and fine-tuning every small aspect of each creation would take eternity. And while I do have that much time, why sweat the small stuff, so I decided to just put systems in place and take a nap.
‘When I went to sleep, there was primordial ooze. I put natural selection in place, and as I slept, evolution happened. I knew that something like you humans would eventually evolve, though I must confess I couldn’t have anticipated Honey Singh or Kim Kardashian. Wtf , really? Anyway, I put systems in place for you folk too, so you could reach reach your optimum levels as a species, in the pursuit of happiness. But when I wake up I find, hey, what’s going on here, the most beautiful, elegant aspect of my creation, which was meant to help you reach fulfilment, is being maligned. I’m talkin’ about free markets. So here I am, to put the record straight, and to set you on the right track as a species. So listen up carefully, because I won’t be back to repeat this: I have to rush after this to North-West Andromeda, and I could take quite a while there, a black hole has been acting up, keeps spitting galaxies out, wtf?’
‘Oh God,’ says the young lady we have already met, on the verge of rapture. ‘Tell us everything. Oh God!’
‘Right,’ says God. ‘Listen up, here come some basic truths about economics that are really just common sense, but you may consider them divine revelation if you wish.
‘One: Life is a Positive Sum game. Every time two people make a trade, they do so because both of them benefit. One of my blessed children, John Stossel, illustrated this by coining a phrase, ‘Double Thank You Moment.’ You buy a cup of coffee, and as you pay for it and take the cup, you say to the guy behind the counter, ‘Thank you,’ and he says the same thing to you. Two Thank Yous! And indeed, in every single transaction that takes place across the world, both people benefit, or they wouldn’t have entered into that transaction. This is how productivity goes up, how the amount of value in the world rises, how societies grow prosperous. For my sake, think about how drastic progress has been since the 18th century, when free markets started becoming common. Look at the two Koreas, identical once upon a time, and now so different because of the different paths they chose. And listen up, listen up, to what I say next:
‘Since every trade leads to both parties benefiting and value being created in the world, anyone who comes in the way of free trade anywhere is sinning. Yes, you heard me, it is a sin to get in the way of free enterprise. Tariffs and duties are evil, and regulations and license rajs are man’s way of trying to play God. Don’t you dare!
‘Two: Business is better than charity. Given what I told you above, how does a human being make money? Only by increasing the value in the lives of other people. Put another way, you can only enrich yourself by enriching others. That is exactly what business is. You make money by giving people what they want. The more value you create for others, the more value you create for yourself. Thus, it’s nonsensical to speak of a system where the rich get richer and the poor get poorer. In a free market, that’s not possible. The rich can only get richer if the poor also get richer.
‘And this is why I consider businesses better than charities. Both aim to help others, but the survival of businesses depends on their ability to do so, and I like those incentives better.
‘Three: Money Trickles Up, Not Down. No respectable economist has ever spoken of trickle-down economics. There is no such thing. It is a straw man. (You are all like straw to me, but never mind that.) In a free market, money trickles up, not down. In a business, it is the suppliers and the workers who get paid first, and the consumers who get served, and only then, right at the end, do the owners make any money. They are at the end of the chain. Ask anyone you know who runs a business how it works.
‘Four: Capitalists are among the biggest enemies of capitalism. Raghuram Rajan, a man I created in my own image (aren’t I handsome?), once co-wrote a book titled ‘Saving Capitalism from the Capitalists.’ Note that sentiment. People often think that defenders of free markets are defending the actions of evil capitalists and big businesses gaming the system. Wrong. Established capitalists are the ones who have the most to fear from competition, and they are the ones who lobby governments to manipulate markets in their favour. To take an example, look at India. When India gained Independence, a group of its top businessmen came up with something called the Bombay Plan, which was their vision of what the economy should be like. They wanted an interventionist state, with plenty of regulation and many curbs placed on free enterprise. Historians have presented this in support of the argument that hey, even capitalists wanted unfree markets, so free markets can’t be all that great, right? But think about it: of course the entrenched businesses would want government to keep out competition. Like, duh!
‘So beware of crony capitalists and the governments they partner with. And every time a new regulation or tax or tariff is introduced, consider who it is likely to benefit.
‘Five: Government is a false God. If offends me when people have blind faith in entities other than me. Like government. Governments came into being to serve the people and protect their rights, but instead, have ended up ruling the people and infringing their rights. Think about it, if any individual or group of people forced you to pay a third of your income every year to them, which effectively meant you were enslaved to them till April every year, you’d be pissed, and would correctly call them thieves. If they regulated all your activities, curtailed your freedom even when you were causing no harm to others, and took a cut of all your purchases, you’d feel that a mafia was running your life. But when an entity called government does all this, and sanctimoniously tells you that this is for your own good, and it’s your duty to obey it, you somehow accept it. And furthermore, you expect it to be the solution to all your problems, even when the biggest problems around you are caused by government itself. What a con job!
‘The biggest force in human progress over the last few centuries has been free enterprise. And the biggest enemy of free enterprise – indeed, a sinner in my books – is government. And yet, you worship this false God, while forgetting all about me and the beautiful, natural system I put in place for you, tailored perfectly to human nature. So here’s a commandment for you: Embrace freedom – and question everything that your governments do.’
God stops here, and the young lady we mentioned earlier takes advantage of the lull to shoot a quick selfie with Him. As soon as she clicks the button on her cellphone, God, having delivered His message, disappears. The communist man of the reclining-emergency-row disappears with him. And far away, in North-West Andromeda, an alumnus of JNU is hurled into a black hole and is promptly hurled back out, for it is a universal truth that all transactions should be voluntary.
You can hold a currency note up against the light, if you have been trained well, and detect whether it is real or fake. Is there a similar test that can help catch and expose a counterfeit liberal? Yes, there is. It is the ‘but’ test. A counterfeit liberal is one who will espouse a liberal principle but then, immediately, before putting a full stop on the sentence, add the word ‘but’. And there’s always a universe after that ‘but’.
For example, a faux-liberal will say, “I believe in free speech, but…” Or “I believe in free markets, but…” That ‘but’ invalidates all that comes before it. Anyone who says he believes in free speech “but…” is not a liberal but a hypocrite. (And he doesn’t believe in free speech, obviously.) I have a term for these kinds of people, who abound in the Indian intellectual space. I call them Kim Kardashian Liberals. Too much But.
What is a true liberal then? I consider myself a classical liberal, and it disturbs me that the term is used so loosely these days. Our discourse has become muddy, and words like ‘rights’ and ‘freedom’ are used in such nebulous ways that conversations around these concepts often involve people talking past each other, with plenty of Buts swinging here and there. So, in a further effort to help you identify counterfeit liberals, beyond the simple but useful heuristic of keeping an eye out for Buts, let me elaborate upon what classical liberalism precisely means. Specifically: the first principles from which we arise at our support for freedom.
Many classical liberals arrive at their liberalism through natural rights. Are there any rights that we are born with? According to the Enlightenment philosopher John Locke, the most basic right of all is the right to self-ownership. “Every man has a property in his own person,” Locke wrote. “This no Body has any right to but himself.” This is, to borrow a term Thomas Jefferson used in the Declaration of Independence, self-evident. When we are born, we own ourselves – it doesn’t make any sense that anyone else does, or that everyone communally does. Our right to self-ownership, of course, is contingent upon our respecting the corresponding rights of others.
All other rights emerge from the right to self-ownership. Our right to life, to start with, is a direct corollary of the right to self-ownership. The right to free speech, for we own our thoughts and their expression. The right to the fruits of our labours – or, essentially, the right to property. The right to freely associate with anyone we wish to, whether that interaction is social or economic. And what does freedom mean? It means freedom from an infringement of these rights.
Talk of rights often gets muddy because a new class of counterfeit rights has come up in the last few decades (created by counterfeit liberals, as you’d expect.) These are not really rights, but entitlements. The philosopher Isaiah Berlin helpfully coined the terms negative and positive rights to demarcate the difference. Negative rights are all rights that emerge from the right to self-ownership – like the right to life, to property, to free speech, to free trade and suchlike. To respect these rights of yours, people simply have to not infringe them. So someone not killing you is respecting your right to life, a government not censoring you is respecting your rights to free speech, and so on. This why they’re called negative rights. Positive rights, on the other hand, are not rights at all, but entitlements disguised as rights. The right to food, the right to education, the right to broadband etc are all positive rights. To honor these rights, someone has to actively give something to you. And as money doesn’t fall from the sky – if it did, there would be inflation, and God would effectively be taxing you – the only way to honor a positive right is to infringe a negative right. You have to tax Peter to give Paul his free broadband.
To a classical liberal, negative rights, which arise from the right to self-ownership, are the only kind of legitimate rights. All these rights, in a manner of speaking, are property rights, as they arise from the fact that you own yourself to begin with. Thinking in this manner, from these first principles, can bring clarity on a host of issues. People who want to suppress free speech for the cliched reason that “you can’t shout fire in a crowded theatre” are using a flawed example: a person shouting fire in a crowded theatre, whether he be the owner defrauding his patrons or a patron creating a disturbance on someone else’s property, is infringing on the rights of someone or the other in any case. All our rights are contingent upon respecting the corresponding rights of others, which this particular miscreant is not doing. You do not need to limit free speech to punish this particular troublemaker. (As you’d have guessed by now, I’m a free speech absolutist. No Buts.)
Seen through a prism of first principles, most public intellectuals in India do not have a coherent worldview. For example, a few years ago, a prominent columnist wrote about how he supported free speech when it came to MF Husain, because he was an artist, but not when it came to the Danish cartoonists, because, according to him, they were out to provoke. (So what if they were?) This position makes no sense. What are the first principles of this person here? Don’t ask him – he might put those Buts to good use and twerk you.
The hypocrisy that really staggers me regards free speech and free markets. A classical liberal supports both. Those on the left support only the former. Those on the right do it the other way around. This is bewildering. Once you have decided that two consenting adults should be able to do whatever they want with each other as long as they are not infringing on anyone else’s rights, what does it matter whether they are fucking or trading? But no, our Kim Kardashian Liberals will find something to object to, and there will be no coherence to their arguments.
Many classical liberals arrive at their support for freedom from a utilitarian standpoint. Free markets lead to economic prosperity; freedom of expression results in cultural growth; so they support both, without reference to natural rights. This is also a coherent way of arriving at liberalism. Kim Kardashian Liberals don’t show this coherence, and are soon unclothed.
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Recently I came across Jim’s Rule of Buts, a creation of the blogger Jim Henley. The rule goes: “In any charged conversation, find any statements containing the conjunction ‘but’ and reverse the clauses.” This usually changes the meaning of the sentence completely. One example Henley gives is “the classic apology:” ‘I’m sorry I yelled at you, but what you said made me really angry’ means a completely different thing from ‘What you said made me really angry, but I’m sorry I yelled at you.’ If our Kim Kardashian Liberals had to follow this rule, a statement like ‘I believe in free speech, but you should not offend anyone’ would transform itself to ‘You should not offend anyone, but I believe in free speech.’ Now that second But is most pleasing, and one I would gladly caress.
I am fascinated by New Year’s resolutions. Everybody makes them, no one keeps them, but they’re still great fun because they give you a chance to laugh at others. So every New Year I call up everyone on my phone’s speed-dial to find out what their resolutions are. (They never ask about mine, because everyone just loves talking about themselves.) This year, I started with our venerable PM, Narendra Modi.
‘Modiji,’ I said, in that deep baritone that women find irresistable, ‘Happy New Year. I’m calling to ask about your New Year resolution. Is saal kya plan hai?’
‘Amitbhai,’ he said, ‘this year it’s proving to be a bit of a problem coming up with resolutions. See, last year my resolution was to become PM. Been there, done that, got the kurta. Now, after that happens, what else is there? Maybe I could try a medium-rare steak, as you keep urging me to do, but beyond that it’s getting hard to think of something.’
‘What about fulfilling some of your promises to the people of India? Like, all that achhe din aayenge stuff and all that.’
‘Sigh. Amitbhai, aap tho poker khelte ho, you know what a bluff is. See, when I said achhe din aayenge, I didn’t specify for whom. Everybody can’t have achhe din, that’s just not possible. I have lived up to my promise in the sense that these are achhe din for me. I became PM, I have travelled across the world, and I’m having an incredible amount of fun trolling the people. Like, I trolled the nation by making a dropout education minister. Hahaha. You are like my bahu, I told Smriti, lol. I let the RSS and those other Hindutva nutjobs make whatever noises they want, which people actually think could become government policy. You see how worried the lefties are becoming, I’ve seen cctv footage of Prakash Karat praying at a temple, finally made a believer out of him, haha. But I have the most fun trolling my chaiboy at the office.’
‘Why, what do you do?’
‘Oh, I force him to make tea 40 times a day, and keep pouring it down the sink and telling him, “There, this tea is over. Now make another cup. And don’t look so sad, you could be prime minister one day. Look at me!” Hahahahaha!’
‘Erm, interesting. Modiji, I gotta hang up, there’s a herd of wild cows trying to break down my door. See you later.’
‘Bye, Amitbhai. Do come home one of these evenings, achha dine karenge.’
I hung up, went outside, chased the cows away by throwing Amul cheeseballs at them, and then came back indoors. Who should I call next? Who else but Rahul Gandhi.
‘Hey Rahul, this is Amit,’ I said, in that deep baritone he loves so much. (So much, in fact, that some times he calls me in the middle of the night and begs, ‘Say something, Amit. Anything. Just talk. Sigh.’)
‘Hi Amit, bro, what’s up?’ he said. ‘You called at a great time, I’m practising for an interview. Ask me something, anything. Go ahead?’
‘Ok. What day of the week is it?’
‘Well, um, it’s, ah, it’s the day to empower women. That day has come. We must empower the women. And also the youth, so that they get the escape velocity of Jupiter.’
‘Rahul wtf man,’ I said. ‘Did I not tell you specifically last year: No. More. Interviews. I even used my baritone, ffs, I would have squeaked if I’d known you’d ignore me.’
‘No, no, you misunderstand,’ he said. ‘This is not a media interview I’m preparing for. No more media interviews for me. Media interviews are like poverty, anyway, they’re a state of mind. No, what I’m preparing for is an entrance exam interview. I’m planning to do a correspondence diploma course on how to run a family business.’
‘Hmm, interesting. Best of luck. Anyway, why I called was to ask you, what’s your New Year resolution this year?’
‘What new year? Oh. Um, I don’t know, I’ll have to ask Mummy. But there’s a slight problem with that.’
‘I’ve forgotten her phone number,’ he admitted sheepishly.
The next person I called was Arvind Kejriwal. He has become a good friend over the years, and helps me file my income tax returns. He refuses to take any compensation for it, though I do fly him down to Mumbai in business class.
‘Hi Amit, such a pleasure to hear from you,’ he said. ‘I heard the phone ring and thought, dee yamm, it’s Anna again. He keeps calling me and asking, “Which train are you on, Arvind, which train are you on? I’m on a fast!” WTF man, WTF, he’s trolling me.’
‘Er, are you sure it’s him?’ I asked. ‘Anyway, the reason I called was, I’m writing a column on the New Year’s resolutions of my friends. What’s yours?’
‘You’ll have to file an RTI application to find out. Haha, just kidding. My resolution this year is to look inwards, not outwards. The nation, I have realised, doesn’t give a damn about me, despite all my efforts to convince them that I speak for the common man. They’d rather listen to that bloody chaiwallah. So anyway, I am moving from the political to the spiritual, in an effort to cleanse myself.’
‘That’s wonderful!’ I said. ‘I’m so happy for you. So how are you starting?’
‘Well, first up, I will examine all the negative emotions inside me. Greed, jealousy, bitterness, a sense of entitlement and superiority, all of those. Sab mile hue hai. They are corrupting my personality, and you know how I am against corruption. So one by one, I will take a stand against them and eliminate them.’
‘Fantastic. I’m so happy to hear that.’
‘In fact, I want to throw a party to celebrate this new awakening of mine. I’m going to call it the Aam Aadmi Party. You’re invited! It’s today evening, please do come, you know how the girls love your baritone.’
‘I’ll try and drop in,’ I said, and made a resolution to go for his party. But then I didn’t.
It’s wonderful to live in the 21st century. I bought a new Android Phone the other day, and was fiddling with its apps, marvelling at how the world has advanced so much and we can hold in the palm of our hand wonders that would have been inconcievable just a decade ago, when I came across a news item on the internet which reminded me that, despite all you can pack into a mobile phone, the real world outside is a lumbering beast that’s hard to change. And much of India still lives in an earlier century.
The news item in question was about a group of women who died after a sterilization camp in Chhattisgarh. According to a Guardian report, “more than 80 women underwent surgery for laparoscopic tubectomies at a free government-run camp,” after which around 60 of them fell ill and at least 11 died. The doctors were suspended, a criminal complaint made, and compensation packages announced. (Consider the obscenity of that term. ‘Compensation package.’ Really?) But what came as a shock to me was not that the government botched something up, but that in 2014, there was something such as a ‘sterilisation camp’ in existence. I had assumed sterilisations as a government-organised activity ceased after the Emergency of the 1970s, in which the evil Indira and Sanjay Gandhi had made it state policy to forcibly sterilize their ‘subjects’, as it were. Three-and-a-half decades after that, why on earth is the government conducting tubectomies?
“Such camps,” the Guardian report informed us, “are held regularly across India as part of a long-running effort to control the emerging economic power’s booming population.” Indeed, the government sets sterilisation targets for their health departments, and offers financial incentives to both doctors and the women who come forward. (Anywhere from Rs 1400 to “cars and electrical goods” for the women.) In 2013-14 alone, 4 million such operations were conducted. The report says, “Authorities in eastern India came under fire last year after a news channel unearthed footage showing scores of women dumped unconscious in a field following a mass sterilisation.”
There are three things terribly wrong with this: One, the government has no business interfering with the private choices of its citizens. Whether a particular individual wishes to have no children or ten is no business of the government. And to spend taxpayers money to manipulate these choices is absurd.
Two, It is women who are victims here. Poor women. Manipulated women. Always women. It is never the man who hops over and says, ‘Chal bhai, nasbandi karva le.’ It is always the woman, because women in this country have a status somewhere between object and person, possession and loved one. This makes me ashamed. It is not something that fills me with patriotism and nationalistic gusto.
Three, all of this is based on a flawed premise. Right from school, Indians are taught that people are a problem. Or, to put it the conventional way, that ‘overpopulation’ is a great danger to our nation, and that family planning is its essential antidote, and individuals must sacrifice their desires for the nation. ‘Hum do, humaare do,’ and so on. But this is flat out wrong, and terribly outdated thinking. India’s growing population is not a problem, but a blessing. And the term ‘overpopulation’ makes no sense. Every human being is precious and wonderful, and there can never be too many of us.
Worrying about the population started becoming fashionable in the late 18th century, with the publication of Robert Malthus’s An Essay on the Principle of Population. Malthus made the seemingly sensible observation that population tended to grow exponentially while resources, in particular food supply, grew arithmetically. Thus, to prevent a catastrophe, population control was essential. A latter-day Malthusian, Harrison Brown, worried about the population growing unchecked “until the earth is covered completely and to a considerable depth with a writhing mass of human beings, much as a dead cow is covered with a pulsating mass of maggots.”
Well, we’re not maggots, and that hasn’t happened. Human beings are resourceful and ingenious, and the more of them you have, the more resourcefulness there is floating around. The economist Julian Simon, in his book The Ultimate Resource, pointed out that through history, spurts in population and productivity coincided with each other. (The ultimate resource the book’s title refers to is people, of course.) Had Malthus been correct, you’d expect to see that the places with greatest population would density would have the highest resource crunches. But the opposite is true. As Nicholas Eberstadt pointed out a few years ago in a study titled Too Many People?, there is no link between population density and poverty. Monaco has a population density 40 times that of Bangladesh. It’s doing fine. Ditto Bermuda and Bahrain, which are more packed than India.
Indeed, the story of humanity is a story of urbanisation. Why is land in a city sometimes 100 times more expensive than in a rural area? Because of demand, because everyone wants to be in cities, because that is where the opportunities are. People migrate to cities because of the economic and social networks they contain – and the more people there are, the more desirable it is to be part of these networks. Cities would not be such desirable destinations if Malthus was right.
Malthusian thinking is completely discredited today, and the last couple of centuries have been testimony to the folly of his thinking. (Indeed, ‘Malthusian’ is a pejorative today.) And yet India, the first country to take up ‘family planning’ in 1952, is one of the last to continue to use government machinery to promote something that is wrong on so many levels. (Coercion, pseudoscience etc etc.) Given the top-down, central-planning-kind-of thinking of Nehru and his socialist minions, it must have seemed that people were a problem, for the more of them there were, the harder it became to control them and to feed them. This attitude is condescending, and the consequences can be criminal, as we saw in Chhattisgarh. For 67 years, we have been tied down, mentally, to the concept of a mai-baap sarkar, at whose mercy we exist. It is about time we re-orient our thinking. Our government’s sole purpose should be to serve us, not to rule us; to empower us, not to enslave us; to protect our rights, not to strip them away. Abolishing this family planning nonsense would be an essential step in that direction.