Tuesday, February 16, 2016

An economist’s radical idea for lowering petty corruption

BOOK EXCERPT

Former Chief Economic Advisor Kaushik Basu’s suggestion led to instant outrage followed by serious debate.

Kaushik Basu  · Today · 08:30 am

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How contentious the law can be, I learned by fire, when I was chief economic adviser in India. Corruption has been a long-standing problem in India that successive regimes and governments have battled or given the impression of battling and mostly failed. One can sense the despair in the classical master of statecraft, Kautilya, when in his magnum opus, Arthashastra, written nearly three centuries before the Christian era, he observed: “Just as it is impossible to know when a fish moving in water is drinking it, so it is impossible to find out when government servants in charge of undertakings misappropriate money.”

Some two thousand three hundred years after those lines were penned the nation was being traumatised by one corruption scandal breaking after another… Anna Hazare’s call to eradicate corruption struck a chord and brought thousands out to protest.

As some well-intentioned individuals in government looked at the vastness of the problem in despair, I spent a lot of time thinking about what we, sitting in the North Block, could do to curb this dreadful menace that inflicts harm on people and, in my view, damages economic development.

A simple idea struck me about one particular kind of corruption, which I went on to call “harassment bribery,” and how it could be reduced. I felt convinced that the idea was morally and theoretically well founded enough to at least merit debate and discussion. Let me present the gist of this idea. In India ordinary citizens and, at times, even large corporations are asked to pay a bribe for something to which they have legal entitlement. I had called these “harassment bribes.”

Say a woman has filed her tax return properly and it turns out that the Income Tax Department owes her some money. It is not uncommon for a critical employee of the department to ask for some money before he releases the reimbursement.

To give another example: a person has imported some cargo, done all the required paper work, and paid the requisite taxes; he is nevertheless asked to pay some money in cash before he can get all the papers that he needs to take the cargo out. These are examples of harassment bribes.

One advantage of getting a senior government job is that one is never asked to pay a harassment bribe.

So it is genuinely easy for those high up in government to forget that the crime of bribery is ubiquitous. Plaintive calls for help from relatives and friends being harassed for bribes act as a reminder that all is well in the underworld and not all is well for the common citizen. This also raises a question: are these ordinary folks who pay bribes culpable given they are virtually compelled to do so?

According to India’s main anti-bribery law, the Prevention of Corruption Act, 1988, bribe-taking and bribe-giving are equally wrong. In the event of conviction, both the taker (usually a public servant) and the giver are equally punishable. As section 12 of the law states, “Whoever abets any offence [pertaining to bribery], whether or not that offence is committed in consequence of the abetment, shall be punishable with imprisonment for a term which shall be not less than six months but which may extend up to five years and shall also be liable to fine.”

It may be added here that the giving of a bribe is treated under the Indian law as abetment to the crime of bribery, and so bribe-giving is covered under this section. I want to point out that there is, allegedly, an exception to the law on bribe giving in the form of section 24 of the Prevention of Corruption Act, 1988, which says: “Notwithstanding anything contained in any law for the time being in force, a statement made by a person in any proceeding against a public servant for an offence under sections 7 to 11 or under section 13 or section 15, that he offered or agreed to offer any gratification (other than legal remuneration) or any valuable thing to the public servant, shall not subject such person to a prosecution under section 12.” However, section 24 has a lot of ambiguity. In a 2008 case, Bhupinder Singh Patel v. CBI, 2008 (3) CCR 247 at p. 261 (Del): 2008 Cri LJ 4396, it was ruled that this exemption would apply only if the bribe giver could establish that the bribe was given unwillingly and in order to trap the public servant. The word “unwillingly” is so ambiguous that the use of this judgment as precedence is not easy.

As a consequence, section 24 has effectively become a clause meant exclusively for those wanting to carry out a sting operation to trap a public servant in the act of bribe taking, and seeking protection from the law. Consequently, section 12, which suggests that bribe-giving and -taking should both be treated as equally punishable, has come to dominate the Indian anti-bribery legal system. This, in the case of harassment bribes, seemed to me to be wrong. In situations where a civil servant asks for a bribe from a person who is legally entitled to a particular service, it is important to distinguish between the perpetrator of a crime and the victim.

But over and above this moral position, there is an interesting strategic argument that one can put forward to distinguish between the bribe-giver and -taker.

Note that under the current law, once a bribe has been paid, the interests of the bribe giver and the taker become fully aligned. If this criminal act gets exposed, both will be in trouble. Hence, they tend to collude to keep the act of bribery hidden. And even if they do not actively collude, each has a level of comfort in the knowledge that it is not in the interest of the other to reveal any information.

It is not surprising that while all Indians know of the widespread prevalence of bribery and, behind closed doors, people will tell you how they had to pay a bribe, this is seldom revealed in the courts and a vast majority of bribery incidents go unpunished. It seemed to me that this could be changed by making the following simple amendment to the Prevention of Corruption Act.

In all cases of this kind of bribery, declare the act of giving a bribe legal while continuing to hold the act of taking a bribe illegal. If needs be, we could double up the punishment for taking a bribe, so that the total magnitude of punishment remains the same. Further, once the bribery has been proven, the bribe taker will be required to return the bribe to the giver.

Now think of a civil servant trying to take a bribe. He will know that, once he has taken the bribe, he can no longer rely on help from the giver in keeping this fact a secret. Unlike under the existing law, after the bribery, the interests of the giver and the taker are diametrically opposed to each other. Knowing that this will happen, the bribe taker will be much more hesitant to take the bribe in the first place. Hence, if the law were amended, as is being suggested here, the incidence of bribery would drop sharply...

The idea seemed sufficiently compelling and of practical value that I quickly wrote and put it up on the website of the Ministry of Finance as a working paper.

There was a rancorous debate going on in India on corruption at that time. Much of the debate, while founded in genuine passion and concern, generated few practical ideas of what could be done.

Most of the popular talk was of creating a layer of special bureaucracy to catch and punish corruption. Little thought was given to what David Hume recognised some 250 years ago – that with each such layer of bureaucracy, there would be a tendency for a new layer of corruption to arise. This was the fundamental question of who would police the policeman. Indeed, one factor behind the high incidence of corruption in India was the complex layers of laws and inspectorates that we had built up over time in order to curb corruption.

I felt pleased with the idea. I knew I was addressing only a segment of the problem – namely, corruption that took the form of harassment bribery – but this segment was not negligible by any means. If we could bring this down drastically through a small change in the law without adding to the size of the bureaucracy, that seemed to be worthwhile. What I did not anticipate was the level of anger (and misreporting) that my note would generate. It began with small mentions of my paper in the newspapers, followed by lacerating editorials and op-eds. Some of them stemmed from the mistaken view that I was somehow condoning corruption and saying that bribery should be made legal. I may add that I myself would be upset if someone made such an argument (even though I must admit I could never quite follow what making bribery legal means).

Soon there were some Members of Parliament (MPs) writing to various leaders in government protesting against the floating of this idea. Two MPs, members of the Communist Party of India, wrote letters to the prime minister and the finance minister, asking that action be taken against such an immoral idea on a government website and insisting that it be taken down. Then the television channels picked this up and there were some screaming matches debating the idea.

Some individuals, including some prominent industrialists, called me up to support this kind of an amendment to the law. Narayana Murthy, the founder of Infosys and one of the pivotal figures in India’s takeoff in the information technology sector, publicly stated that it deserved serious consideration and was roundly subjected to criticism himself. I knew that, at least for the next two or three years, my idea was dead. No politician would want to be associated with it. Not openly.

Yet, curiously, it revealed a side of Indian politics which gave me hope. At the peak of this debate, when protest letters were sent to the finance minister and others and the political leaders had to write back and explain the government’s position on this, I thought I would be asked to take the working paper down from the Ministry of Finance website. That did not happen.

Moreover, no politician in the ruling party, not one, asked me either to relent or told me off for causing embarrassment to the government.

On April 23, 2011, a Saturday evening, the prominent TV journalist Barkha Dutt phoned me requesting me to appear on her show We the People the following evening. Having an instinctive taste for such discussions but not knowing whether this would churn up the debate more or dampen it, I decided to do something which I rarely did – ask the finance minister or the prime minister whether I should risk stoking the fires by participating in the debate.

The finance minister was away in Vietnam so I phoned the prime minister at his residence. When he called me back, I told him I enjoyed these debates and, left to myself, I would love to explain my idea to the public, but since I had caused grief enough to the government, I was wondering whether or not I should go on the Barkha Dutt show. This was the first time I was speaking to Prime Minister Singh on this subject. There was a moment’s pause, and then the prime minister said that he had heard about my idea on how to control corruption, but he had to say he did not agree with me on this. Fearing that he had heard one of the many misstatements that were floating around, I explained briefly what my argument was. I doubt I would have succeeded in persuading him so quickly. But anyway, what he went on to say was very heartening to me.

He said he was leaving the decision on whether or not to appear on this particular programme to me, but since it was my job as chief economic adviser to bring ideas to the table, I should feel free to articulate my ideas in public and discuss them. Eventually, I, on my own, decided not to appear on We the People, but I participated in many subsequent debates and felt strangely good about India.

There are not too many developing countries, and not that many industrialised nations either, that would give this kind of space not just to the nation’s writers, intellectuals, and journalists, but also to its professional and technical advisers to air new ideas that may be unpopular and perhaps not even in keeping with the government’s own position, but are potentially useful in the long run.

This strategy creates short-term turbulence, but by enriching the quality of a nation’s public discourse it contributes to a more robust development.

Excerpted with permission from An Economist In The Real World: The Art Of Policymaking In India, Kaushik Basu, Penguin Viking.

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Sunday, February 14, 2016

Why is menstruation a religious taboo, students ask SC

National

NEW DELHI, February 15, 2016    Updated: February 15, 2016 08:16 IST

Krishnadas Rajagopal

thehindu


Students who are a part of the ‘Happy to Bleed’ campaign has asked the Supreme Court why the healthy biological process of menstruation is used in the name of religion to discriminate against women.

A Special Bench led by Justice Dipak Misra, which is hearing the Sabarimala temple entry issue, will consider the intervention application. The students want the apex court to address and decide on whether modern society should continue to bear with “menstrual discrimination” when the Indian Constitution mandates right to equality and health of women to achieve gender justice.

The students, represented by senior advocate Indira Jaising, have asked how a religious “taboo” that prohibits the entry of women aged between 10 and 50 years to the Sabarimala temple continues to be widely accepted and even justified by the authorities in violation of the rights of women under Articles 14 and 15 of the Constitution.

At a preliminary hearing on Friday, Justice Misra had asked whether the Vedas, Upanishads and scriptures discriminate between men and women. “Is spirituality solely within the domain of men? Are you saying that women are incapable of attaining spirituality within the domain of religion? Can you deprive a mother?” Justice Misra had asked.

Source: thehindu



Thursday, February 11, 2016

Gravitational wave discovery: India may play big role in future experiments

Across time and space

The envisaged LIGO-India project aims to make the country part of the global detector network.

Nayantara Narayanan · Today · 11:18 pm

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 Photo Credit: LIGO

“This is the first time the universe has spoken to us – through gravitational waves,” said David Reitze, executive director of the Laser Interferometer Gravitational-wave Observatory project.

On September 14, 2015 a team of scientists at Livingstone, Louisiana picked up a signal from the far reaches of space. Seven milliseconds later they saw the same signal at Hanford, Washington. After months of checking their data, the team announced on Thursday, February 11, that the two signals came from gravitational waves – a holy grail of astrophysics.The detection of gravitational waves is a direct verification of Albert Einstein’s last prediction from his theory of general relativity. It is also proof that binary black holes exist, LIGO scientists said.

Here’s a short version of how the LIGO team explained the phenomenon they recorded. The wave that LIGO detected was generated 1.3 billion years ago when two massive black holes collided and merged. Each black hole was about 150 kilometers in diameter but packed with 30 times the mass of the sun. As they spun around each other, they accelerated to half the speed of light and then crashed into each other till they finally became one giant black hole. As the two black holes merged there was a burst of gravitational waves that passes through all matter in the universe to finally reach the earth and the interferometer set up to detect it.

The scientists at LIGO also converted the gravitational wave signal they saw into sound waves that allows us to hear what a pair of colliding black holes sounds like.

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A hundred years ago, Einstein proposed that the universe is in the form of four-dimensional space-time. Imagine space-time to be a flexible but taut rubber sheet and stars and planets and other celestial bodies are balls dropped onto the rubber sheet. A planet curves the fabric of space-time in the same way that a ball on a rubber sheet would. When a planet moves, it causes a ripple in space-time in the same way that a ball moving in a rubber sheet would cause ripples. These ripples are gravitational waves that expand and contract all matter in the universe as they pass through it.

The LIGO experiment involves splitting a laser beam, projecting the twin beams perpendicular to each other over 4 km, bouncing them off mirrors, merging them and then looking for a signal of a G-wave in the merged beam. The binary balck hole signal was detected before the science run of the upgraded Advanced LIGO system began last year.

The LIGO discovery opens another window to explore the universe apart from using electromagnetic waves, said Anirban Kundu, a particle physicist from the University of Calcutta. “It may also tell us something about the very, very early universe when it expanded exponentially, which we call inflation,” he said. “This will open up a new observational tool of the universe, suited for drastic phenomena. This will also affect the theoretical studies on topics like black hole.”

A lot more expected from where the September 14 signal emerged. “The paper that has just been published contains a very careful statistical analysis of what this means about how often these things may occur. That analysis says we may see more over the coming year,” said Kip Thorne of Caltech, co-founder of LIGO. “Advanced LIGO is at one-third of its ultimate design sensitivity. Over the next few years the noise level will be brought down, LIGO will be three times better and we can see three times farther into the universe.”

India will have a big role to play in future detection of gravitational waves. The envisaged LIGO-India project proposal includes shifting one Advanced LIGO detector from Hanford to India. Studies have shown that adding a detector in India or Australia could increase the sensitivity of a network of detectors to gravitational waves. LIGO-India will be a collaboration between LIGO and three Indian institutions – the Institute of Plasma Research in Gandhinagar, the Inter-University Centre for Astronomy and Astrophysics in Pune and the Raja Ramanna Centre for Advanced Technology in Indore, which together form the IndIGO consortium. LIGO scientists are also looking to partner with the Virgo project in Italy to expand the g-wave network.

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Sunday, January 31, 2016

'Students today are a misinformed lot and Modi is banking on their short attention spans'

Letters to the editor

A selection of readers' opinions over the past week.

Scroll · Today · 04:30 pm


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Photo Credit: Sajjad Hussain/AFP

Caste politics

While I agree with the piece in general (and mourn the past), might I add that these are not the 1990s (“Could the Dalit students’ agitation be Modi’s Mandal moment?”). With all the sources of information at their disposal, students today are a misinformed lot and Narendra Modi is banking on their short attention spans.

Like everything else, the suicide and the agitation shall be forgotten in a month or two. This is not a Mandal moment, just a fashionable intermezzo before the next new atrocity erupts. Life goes on, sadly. Kishore Tejaswi

***

Narendra Modi was never the leader of the backward classes and Scheduled Castes/Scheduled Tribes. Although he got a fair share of their vote that swung the 2014 Lok Sabha elections in his favour, he knows that these groups will not stick with him and will return to their parent parties.

That’s why he is not acting in this case because it will be futile for him to act and displease his core base supporters – upper-caste Hindus. He knows that they are behind him and if he does something wrong, then they will ditch him as well. Vishal Jindal

Patriarchal perspective

This was the danger which I discussed with my friends when this government came to power in 2014 (“First Chennai, now Hyderabad: Has the government decided that all dissent is anti-national?”). Those who have read RSS and BJP ideology know that they believe in a patriarchal system of society in which elders and most importantly upper castes are always right, and those who are on the receiving end – namely youngsters and lower castes should obey their masters dutifully.

It is their firm belief that no student or children (for them a person is child as long as his/her elders are alive) can question elders in a family and in society. We should see all these student-government clashes from this perspective.

They also believe that any criticism, debate or discussion will raise doubts on their governing ability and so they crush any such attempts.

The BJP’s problem is that it sees everything through the prism of “us vs them”. But this will lead to their downfall. Vishal Jindal

Caste considerations

It’s true that reservations have nothing to do with the development of common Scheduled Castes and Scheduled Tribes, but only creates a slavery system for SCs, STs, MLAs and MPs (“Despite having 40 Dalit MPs, why has the BJP ignored Dalit complaints? Dr Ambedkar has the answer”).

This is the reason why with the support of slaves, the ruling parties are removing reservation in various places of government through privatisation, and rejecting reservation in higher education and rejecting reservation in promotions through government orders.

Now it’s time to demand that the government scrap reservations in politics. Sivaji A

Credibility in doubt

I’m writing in to let you know that I’m deeply saddened by this article and that it is well written (“Love, justice and stardust: A requiem for Rohith Vemula”). However, the author makes a claim that reserved students are discriminated against in IITs. As a student of IIT Madras I can say this isn’t true, at least over here. Nobody knows or even asks each other’s JEE rank, let alone category. They most certainly aren’t segregated in hostels. They don’t even get unique roll numbers in class and the teachers here never discriminate between students based on caste. Everyone is treated the same.

This one sentence in the article makes me doubt the knowledge of the author and I wonder how many of the other claims made in the article are false or poorly researched. Please do provide the sources of your information in your articles. It will help readers decide what and what not to believe. Vaibhav Nayel

Minister's mess

I feel the onus lies with Smriti Irani, our HRD minister (“So who exactly is politicising Rohith Vemula’s suicide?”). I don’t understand why on earth she is getting embroiled in such controversies. On many previous occasions, she has made a fool of herself by speaking prematurely. Her presser just after Rohith Vemula’s suicide says a lot about her ignorance. Now she has to eat humble pie because the prime minister has spoken belatedly to clear the air, indirectly putting the blame on the HRD minister. Ravindra Arakeri

Evident bias

Good try, Akash Banerjee (“As Modi completes 20 months in office, 20 numbers he should keep in mind going ahead”). We wish you had removed your blinkers while writing the piece. You can become prime minister for six months and try to rectify the shortcomings. You forget the role of the Opposition in creating all possible hurdles after losing power. Writers need to be rational and unbiased while writing about our country. Ravindra Krishna

Hidden atrocities

I take the report as true, without any investigation. The story has entered the public domain – this in itself is proof of it being true (“Déjà vu: Chhattisgarh’s security forces accused of large-scale sexual violence yet again”). The Indian psyche and politics never allows such atrocities inflicted on tribals and destitute to surface in the mainstream media. Shouldn’t we take pride in having defeated ISIS in their odious game? After all, we run with handicaps like democracy, free media, welfare state, among others. Farooque Shahab

Skewed perspective

The use of Shivaji as a symbol of a Hindu king waging war against Muslim Mughals is a complete parody of history (“Why BR Ambedkar’s three warnings in his last speech to the Constituent Assembly resonate even today”). Shivaji did not fight for Hindus and Mughals did not fight against Hindus – both fought for their respective empires. The writer’s judgement is biased and religiously motivated. Dhruv Badolia

Meaningless freedom

This really was a very shocking story of rape victims. It looks like we are still far away from independence (“In Muzaffarnagar, rape videos herald death, judgement and communal incitement”).

Your article only mentions victims from one community. But there have been reports of rape in the Muslim community as well, forcing them to flee their homes and leave behind their landholdings. I think the writer is ill-informed or she has only described the pain of one community.

These were the worst communal riots in the history of Muzaffarnagar for which the political parties were responsible. I feel our respected freedom fighters devoted themselves to the country but our leaders have sucked the peace and harmony from India today. Mohd Zuhaib

Claiming a legacy

I am not supporting any of the so-called special efforts by the rightist brigade to claim credit or ownership of any lineage (“Photoshopping history: Fake Nehru letter aside, here’s why BJP wants to lay claim to Netaji’s legacy”). However, I am very curious to know how come almost all of your articles are bereft of even an iota of criticism of the much lauded “Nehru Gandhi family”.

If a legitimately elected government is proposing some other point of view, can’t it be given a bit of space? Do only Nehrus and Gandhis hold all the intellectual capacity of the country? Much nepotism and corruption has taken place in their presence and indirectly or directly been promoted by them. At least now your eyes should open a bit to newer realities. Vilas Kulkarni

Question time

This article made for a very interesting read (“A question for Indian quizzers: Where are the women?”). Quiz is perceived as a “battle of the mind sport” and an “intellectual activity” among the general public. The lack of women participants in corporate events stems from the lack of diversity in Indian companies.

Schools these days have a healthy mix of male and female students. The same cannot be said for Indian corporates.

Globally, the notion of women quizzers is much more accepted. Where there is a strong culture of pub quizzes in places such as UK, US and Australia, the same gets translated to the corporate world.

While gender auditing and stereotypical questions continue to attract the mainstream, it is important to strike the right balance between “entertainment” and “information”. While quizzes can have Sunny Leone dancing to bring the entertainment factor in place, there is also the informative angle to it by highlighting her achievements as an animal rights campaigner. Such questions are both entertaining and educative – important hallmarks of a great quiz.

A Women’s Day quiz at companies, where we celebrate the achievements and spirits of famous women across all boundaries, may be the starting point to bring about this cultural shift. Daksha Ballal

Alarmist notion

I think the writer is overreacting (“Another Republic Day, another compromise on nuclear safety?”). India needs more energy, and solar power can’t supply all of it. Providing compensation to project affected people is the government’s responsibility and some cost to the environment is inevitable in generating more energy and improving the country’s Gross Domestic Product. Nishant Kale

EPW's identity

I enjoyed reading this write-up (“The legend of EPW: How a weekly magazine became an institution”). While EPW will certainly survive, its corporatisation, and by implication commodification, of the precious EPW knowledge system began after C Rammanohar Reddy became its editor.

The EPW archives are accessible only to subscribers, which means even past contributors have no access to EPW back issues. EPW was conceived and developed as an everyman’s weekly. Alas, it is no more so.

There are any number of EPW readers who may not have institutional affiliation or subscription to EPW. Reddy deprived many of these readers their free access to EPW. I wonder whether Krishna Raj would have gone for such wholesale commercialisation of EPW, and also wonder whether the new editor, Paranjoy Guha Thakurta, will undo the damage. P Radhakrishnan

Remembering Ramanujan

A simple fact that is often deliberately understated and not mentioned at all is that GH Hardy was a Marxist (“What English mathematicians thought of the ‘Hindoo calculator’”). 

The man who knew infinity offers an interesting insight into the life of Srinivasa Ramanujan, one of the greatest mathematicians of the 20th century. Though colonialism has ended, we still have to take a glimpse at one of the world’s greatest mathematicians through the lens of the colonial power relationship.

Of course, one should qualify this statement with the caveat that British and US academia always had an open door for talent, though often regarding such talent as mildly exotic social species. Prof Subho Basu

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Saturday, January 30, 2016

Bhilai gangrape: ‘If I die, nobody will call me a prostitute anymore’

In her suicide note, the girl says her lawyer, Kalpana Deshmukh, told her there was little hope of her getting justice, and that she would be made to run around in court.

Written by Dipankar Ghose | Bhilai | Updated: January 31, 2016 7:09 am

indianexpress
 The room where the Bhilai ‘rape victim’ killed herself

“If I die, nobody will call me a prostitute anymore.” In a suicide note speaking of loss of faith in the judicial process, the “rape victim” who killed herself in Bhilai on Thursday left behind this wish.

The 21-year-old was found hanging from a ceiling fan when police arrived to issue court summons for the next hearing on February 2. “Whenever I go to court on the date I am called, the judge is not present in court,” she wrote at another place.

The letter, in Hindi, was discovered by police inside a notebook, written by her after nearly a year of the case being tried in court.

For six months, she had kept the alleged assault by a doctor and two police constables hidden from her family, worried about their “izzat (honour)”. Her father retired as the guard of an engineering college in Nagpur, and she was the fourth of seven children. The family lives in a two-room house.

She had gone to Lal Bahadur Shastri Hospital in Bhilai in June 2014 for some treatment on her face when she was “raped”, allegedly first by the doctor and then the two constables posted there.

“The doctor, Gautam Pandit, told her she had jaundice and kept her at the hospital for three days. He drugged her, and with constables Saurabh Bhakta and Chandra Prakash Pandey, raped her. Then for over six months, they threatened her, saying they had made a video, and even took money from her on two occasions,” says her brother.

In January 2015 she finally told her family, and the three were arrested within a day.

According to the brother, police were reluctant to file an FIR. “They hit her at the time saying she was lying, but eventually the three were arrested. Since then, both my sister and I would get threatening calls, asking us to compromise or withdraw the case. They even came to our house. Sometimes she even got calls from within the jail premises. There was constant harassment. After the matter came to light, people would call her names. It was just too much for her to handle,” he says.

The father claims prosecution lawyers threatened that they would drag her family’s name into the matter. “She never reported this because she told her lawyer everything. We fear her lawyer too did not want to fight for her, and instead told her to give up the case.”

In her suicide note, the girl says her lawyer, Kalpana Deshmukh, told her there was little hope of her getting justice, and that she would be made to run around in court. All of Thursday, Deshmukh remained unavailable, with her phone switched off.

In her suicide letter, the girl goes on to seek the forgiveness of her parents. “Please mummy, papa forgive me. Nor will I get justice anymore, nor will I be able to move forward in life.”

The father claims that while they had attended all the five hearings that been held so far, it was also shown in court records that they had missed them.

Still, the family never expected the girl to take this extreme step. “She was studying B.Sc, and just three days ago, told my mother she wanted to finish it, take a law degree and become a judge, because she didn’t want what was happening to her to occur to someone else,” says the brother.

Police have taken phones of both him and the victim to examine the charges of threats. “We will reach a conclusion in the matter. If any further complaint is received, action will be taken on that as well. Everyone that has been named will be questioned, including the lawyers,” Rajesh Agarwal, ASP, Bhilai, said.

Under attack from the Congress, Chief Minister Raman Singh told reporters on Friday that it was likely “something emotional was going on in the victim’s mind”. “All the accused have been arrested and the case is going on in court,” he said.

Source: indianexpress

Friday, January 29, 2016

Air India perjurer's connection to B.C. town lingers as residents support families

The Canadian Press

Jan 28th, 2016

vancouverobserver

Inderjit Singh Reyat was convicted of perjury and manslaughter in the 1985 Air India bombings. Photo courtesy Canadian Press.

VANCOUVER — Residents of a British Columbia town are thinking of the families of 331 who died in the Air India bombings now that the only man convicted of the crimes has been released from prison.

Inderjit Singh Reyat became eligible for statutory release on Wednesday. He has served two-thirds of his nine-year sentence for perjury for lying at the trial of two other men charged in Canada's worst mass murder 30 years ago.

Reyat was convicted in 1991 of manslaughter in the deaths of two baggage handlers at Tokyo's Narita airport on June 23, 1985, the same day another suitcase bomb aboard an Air India plane exploded over the Atlantic Ocean off the coast of Ireland, killing 329 people.

The Crown maintained Reyat built the bombs that were housed in suitcases meant to go off mid-air on two state-owned Air India planes as revenge against the Indian government.

Reyat's earlier trial heard that Ken Slade, a resident of Duncan, B.C., unwittingly gave Reyat some of the explosive material found at the Narita bombing.

Duncan resident Tom Paterson said Wednesday that the well driller who used explosives in his job has had to live with that reality for decades.

Paterson said that while Reyat will walk free after his time in a halfway house and return to his wife and four children, the victims' families will have to live with their loss forever.

"My God, I can't wrap my mind around conceiving such a plan in the first place, let alone executing it," Paterson said of the terrorism plot the Crown said as hatched by British Columbia-based Sikh extremists.

"How many communities anywhere have had a Reyat Singh in their midst?"

Reyat's wife and children moved from the Duncan area years ago, but the town's people are focusing on the families of the bombing victims, Paterson said.

"We must never allow the Air India tragedy to be forgotten. And that's not dwelling on it in a morbid sense but as a moral milestone," the writer and historian said.

"I would hope that we all share a sense of being violated by having this within our community."

Paterson said he would often see Reyat and his sons at garage sales around town but then couldn't reconcile that image with the bomb maker who destroyed so many lives.

"He was such a striking-looking man," he said. "I'm six feet two, and he seemed taller, the way he carried himself. Once you saw him, you remembered him.

"To this day, I think that I have actually seen, in a most fleeting way, real evil."

Duncan Mayor Phil Kent said that while he was expecting Reyat to be released soon, he was still shocked to hear he was no longer behind bars.

"For families of that particular travesty, I can't imagine how they're feeling about it," said Kent, adding he met Reyat years ago at the now-defunct Auto Marine Electric.

Ripudaman Singh Malik and Ajaib Singh Bagri were charged with murder and conspiracy in the bombings but were acquitted in March 2005.

Canada's worst act of mass murder led to an inquiry, and a report in June 2010 cited a "cascading series of errors" by the Canadian government, the RCMP and the Canadian Security Intelligence Service for allowing the terrorist attacks to take place.

Replies to Devdutt Pattanaik: 'One cannot explain caste, one can only condemn it'

Letters to the editor

A selection of readers' opinions about Devdutt Pattanaik's article on how free speech and political correctness prevent India from having an honest discussion about caste.

Scroll · Jan 27, 2016 · 07:30 pm

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Dear Mr Pattanaik,

The death of Rohith Vemula at the University of Hyderabad has brought forth a surge of support for the anti-caste movement from a variety of individuals, many of whom are from dominant castes ("The two factors that prevent India from having an honest discussion about caste").

This support has pivoted on the struggles of luminaries such as BR Ambedkar, Jyotiba Phule and Savitribai Phule, acknowledging one’s own caste (and therefore oppressor) status, and admitting that Dalit-Bahujan people face the worst caste violence, and hence, they should lead the struggle.

However, you are the first to point out the “problems” of upper caste people when they deign to support people like us – how we don’t welcome the support with open arms, how we’re wary of the sudden love after centuries of oppression and how we’re gagging the “powerful” – though I’m not sure how that’s a bad thing, even if true.

You begin with an account of how caste came to be – “there is no oppression in the world, only hierarchy” – a controversial and oft-discredited theory of the French anthropologist, Louis Dumont.

You say, “Hierarchies are inescapable and eternal… any attempt to overturn the prevailing hierarchy will only create chaos and end up creating just another hierarchy”.

I’m not sure how to read that statement other than an endorsement of the violent caste system, with you saying that any attempt at an equal and just society is bound to fail.

Ground realities

Caste activists aren’t trying to upend the order, they’re trying to demolish it – creating a society where individuals and communities aren’t discriminated and killed based on their birth and choices, where access to resources is just and equitable, and where freedoms aren’t curtailed based on appearance. If this isn’t reconcilable with your hierarchies, then so be it.

You further go on to talk about how we’re reading caste wrong – as a violation of the social contract, instead of “inevitable” hierarchy. This again, is familiar: reducing the real-life struggles of millions of people to an “epistemological” problem. Not that there isn’t a wealth of lower caste literature on caste, but none of that paints it as inevitable or says that if one can’t handle hierarchy, one needs to step out.

You say we haven’t understood caste – as if the thousands of people who are dying as a result of the system don’t comprehend it better than you and I – because of free speech and political correctness.

But you then reduce free speech to your apparent right to hold forth on caste, complaining how people like us are stopping you from your god-given (or is it birth) right to educate the oppressed on caste.

I’m sorry to disappoint but there is no such right, though that hasn’t stopped dominant caste scholars from silencing lower caste voices and crowding them out of voicing their own oppression.

Unlike your assertion, members of privileged communities can speak about caste but we only ask them to foreground the oppression meted out by their brethren to millions of people over centuries who have had limited access to health, education, social resources and wealth.

Pushed to the margins

One cannot explain caste, one can only condemn it – condemn it for stripping people of basic human dignity, of killing men, women and children, of violently suppressing struggles and disenfranchising everyone except a handful of privileged caste Hindus.

Accusing an upper caste person of appropriating the movement comes from this memory of silencing and discrimination, where scholars have examined caste without examining their own privileges and complicity in the oppression.

Despite the wealth of lower caste literature, Dalit Bahujan academics find it difficult to exist in universities and are seldom published. Our much-beloved shops rarely stock any books by lower caste persons, and we don’t acknowledge their contribution.

Unlike your statement, millions of lower caste people are taking back Hinduism from the violence of upper caste traditions, re-imagining the epics and festivals, and asserting our right to public and religious spaces.

The death of Rohith Vemula has seen a surge of support, but most of these tend to put their own statements and justifications front and centre, instead of focusing on the powerful life and struggle of the student. It is no accident that much of this self-righteous assertion comes from upper caste scholars and academics trying to use the movement to again crowd out lower caste voices. This is what we are against. – Dhrubo Jyoti

***

Dear Mr Pattanaik,

I am not sorry to say that your piece is rather silly and banal in its outlook, and obviously in its content. You have viewed the problems of casteism from a delusional standpoint and tried to appear liberal. Attempting to introduce your article with hints of drawing a genealogy is completely moronic.

I hope when you wrote about the first side of story, where culture is a contract, you have possibly tried to talk about the Social Contract Theory, propagated by Hobbes, Locke and Rousseau. If that is what you have tried to talk about, please read those texts again. Firstly, they say nothing about what you have written. Secondly, there are several criticisms of the theory too, thus making it redundant in a way. Kindly update yourself. The point is not that the breach in the contract leads to oppression, but that the mere existence of the contract causes the oppression.

In your shallow paragraph laden with hopes of a revolution, you have tried to put across your revolutionary, Marxist outlook. But trust me, anyone who has read Karl Marx could figure out the shallowness and lack of knowledge. You merely repeated certain words, which even a child who reads a little of the newspaper or listens to elders can say. It is true that the revolution will come and at any given time and era, a revolution is needed. But will you wait for one and help your hierarchical system, as you belong to that category?

You mentioned a revolution inspired by messiah or messenger of god. Why did you need to include the rational scientific leader, if messiahs are here? If you have also read world history other than Hindu texts, then you should know that revolutions in the world have always been brought or initiated by either the workers, labourers, or the people from lower strata of the society (read oppressed), or the students - never by a messiah. Are you trying to say that the birth of Christianity and Islam were revolutions?

World of hierarchy

I agree that Hinduism and capitalism work on the basis of hierarchy. But if hierarchy is “inescapable and eternal,” then conflict and resistance will always be inescapable and eternal against this very existence of hierarchy. As long as there is hierarchy, there will be conflict. Then why did you say that hierarchy is inevitable, thus hinting that we, the people of India should agree with it? Why not at least attempt to resist it?

You said: “Any attempt to overturn the prevailing hierarchy will only create chaos and end up creating just another hierarchy. Hierarchies are inescapable and eternal. Those who cannot handle the hierarchy need to step out, either physically like an indifferent monk, or psychologically, like a detached yet engaged household.”

I somewhat agree with the first sentence. Why not have an entirely different hierarchy, where the upper castes for a change switch roles with the lower caste? For several centuries, upper castes have enjoyed superiority over the rest. Let the opposite side enjoy those fruits that have been denied to them since time immemorial. They are the base of the society, upon which the superstructure of upper caste can comfortably dwell. Let for once let the upper caste people go down to the bottom, do all the laborious, scavenging jobs and struggle for once just to survive with dignity.

And can you please explain what you meant when you said that “those who cannot handle it should step out”? Are you trying to say like Rohith Vemula, they all should die? What if we neither step out, nor get to grips with the hierarchical system?

I agree that the caste system is borne out of your second story of hierarchy. But aren’t you too committing the same mistake you are accusing us of: understanding football with the logic of cricket? I don’t think caste can be explained in any other way other than a hierarchical system, which perpetrates only violence in the name of maintaining law and order. It is nothing but an oppressive and exploitative system. But I can surely see from where you have drawn your inspiration, which clearly lays bare your ideological leanings.

Speaking out

Also, free speech was never created to give voice to the opposition. Do you seriously not know the history of the world? There is a subtle difference between “free speech” and “free flow of information and communication”. Free speech is a right, given to us by our Constitution, which says that any citizen of India (definitely not just the upper caste and class) has the right to voice their thoughts and opinions, provided the public order is maintained.

What you have written in your article is basically the second thing: free flow of communication, which definitely is not made for opposition, but for the powerful to grasp even more power as they have more capital to invest.

Meanwhile, the lower strata will lose themselves in just finding a niche amidst all other powerful people, who dominate the communication field by the virtue of owning a lot more privileges and capital to sustain it.

Our current government is only interested in disciplining the people of India (Read: lower caste and class, and the minority) and not encouraging them much (indirectly) to have an access to education or a career.

The government is only curbing the original and unique intellect of students so that this kind of protest (chaos, as you called it) should never happen anywhere. The more you people will try to discipline us, the more we will create chaos, until and unless you realise and understand the inherent discipline amidst the chaos.

Till date, very few people have spoken properly about caste. Ambedkar could do so long ago. One needs to understand caste fully and then talk. It is only then that the problem will be clearer.

Let me tell you in short what caste is. Caste is an epidemic; it only kills, is vast and the sufferer dies with no control over the situation at all. The caste system is based on nothing else but exploitation and oppression. It is disgraceful and is devoid of anything to do with humanity. And there can be only one reason to study or understand caste, which is how to demolish the entire system from its very roots. It needs to be killed, not nurtured.

And before I take your leave, your prescription on understanding caste is wrong as you have wrongly diagnosed the disease. – Ankhi Mukherjee

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