By the time I moved to New Delhi the British had long departed. India was now a free and sovereign republic. But not, it seemed, an altogether happy one. The signs of discord were everywhere. Notably on Rajpath, where the grounds meant to be empty except on ceremonial days had become a village of tents, each with colourful placards hung outside it. One tent might be inhabited by peasants from the Uttarak-hand Himalaya, seeking a separate province; a second by farmers from Maharashtra, fighting for a higher price for their produce; a third by residents of the southern Konkan coast, urging that their language be given official recognition by inclusion in the Eighth Schedule of the Constitution of India.
The people within these tents and the causes they upheld were ever changing. The hill peasants might be replaced by industrial workers protesting retrenchment; the Maharashtra farmers by Tibetan refugees asking for Indian citizenship; the Konkani speakers by Hindu monks demanding a ban on cow slaughter.
In the early nineties, these tents were summarily dismantled by a government worried about the impression made on foreign visitors by such open expression of dissent. Rajpath was vacated of encroachments and the lawns restored to their former glory. But the protesters regrouped, and relocated. They now placed themselves a mile to the north-west, next to the Jantar Mantar observatory in Connaught Place. Here they were away from the eyes of the state, but directly in view of the citizens who daily passed through this busy shopping district. In 1998 the police decided this would not do either. The shanties were once again demolished, but, as a newspaper report had it, ‘as far as the authorities are concerned, only the venue has changed – the problem persists. The squatters are merely to be shifted to an empty plot at the Mandir Marg–Shankar Road crossing, where they are likely to draw less attention.’10
When I lived in Delhi, in the 1990s, I wished I had the time to walk on Rajpath every day from the first of January to the thirty-first of December, chronicling the appearance and disappearance of the tents and their residents. That would be the story of India as told from a single street, and in a single year. The book that is now in your hands follows a different method. Its narrative extends over six decades, from 1947 to the present. However, like the book that I once intended to write – based on a year spent walking up and down Rajpath – this too is a story, above all, of social conflicts, of how these arise, how they are expressed, and how their resolution is sought.
These conflicts run along many axes, among which we may – for the moment – single out four as pre-eminent. First, there is cast, a principal identity for many Indians, defining whom they might marry, associate with and fight against. ‘Caste’ is a Portuguese word that conflates two Indian words: jati, the endogamous group one is born into, and varna, the place that group occupies in the system of social stratification mandated by Hindu scripture. There are four varnas, with the former ‘Untouchables’ constituting afifth (and lowest) strata. Into these varnas fit the 3,000 and more jatis, each challenging those, in the same region, that are ranked above it, and being in turn challenged by those below.
Then there is language. The Constitution of India recognizes twenty-two languages as ‘official’. The most important of these is Hindi, which in one form or another is spoken by upwards of 400 million people. Others include Telugu, Kannada, Tamil, Malayalam, Marathi, Gujarati, Oriya, Punjabi, Bengali and Assamese, each of which is written in a distinct script and boasts many millions of native speakers. Naturally, national unity and linguistic diversity have not always been seen to be compatible. Indians speaking one tongue have fought with Indians who speak another.
A third axis of conflict is religion. A vast majority of the billion-plus Indians are Hindus. But India also has the second largest population of Muslims in the world – about 140 million (only Indonesia has more). In addition there are substantial communities of Christians, Sikhs, Buddhists, and Jains. Since faith is as fundamental a feature of human identity as language, it should scarcely be a surprise that Indians worshipping one variation of God have sometimes quarrelled with Indians worshipping another.
The fourth major axis of conflict is class. India is a land of unparalleled cultural diversity but also, less appealingly, of massive social disparities. There are Indian entrepreneurs who are fabulously wealthy, owning huge homes in London and New York. Yet fully 26 per cent of the country’s population, about 300 million individuals, are said to live below the official poverty line. In the countryside there are deep inequalities in landholding; in the city, wide divergences in income. Not unexpectedly, these asymmetries have fuelled many movements of opposition.
These axes of conflict operate both singly and in tandem. Sometimes a group professing a particular faith also speaks a separate language. Often the low castes are the subordinate classes as well. And to these four central axes one should perhaps add a fifth that cuts right across them: that of gender. Here,again, India offers the starkest contrasts. A woman served as prime minister for a full fifteen years, yet in some parts of India female infanticide is still very common. Landless labourers are paid meagre wages, the women among them the lowest of all. Low castes face social stigma, the women among them most of all. And the holy men of each religion tend to assign their women an inferior position in both this world and the next. As an axis of discrimination, gender is even more pervasive than the others, although it has not so often expressed itself in open and collective protest.
As a laboratory of social conflict the India of the twentieth century is – for the historian – at least as interesting as the Europe of the nineteenth. In both the conflicts were produced by the conjunction of two truly transformative processes of social change: industrialization and the making of modern nation-states. In India the scope for contention has been even greater, given the diversity of competing groups across religion, caste, class and language. Conflicts are also more visible in the subcontinent since, unlike nineteenth-century Europe, contemporary India is a democracy based on adult suffrage, with a free press and a largely independent judiciary. At no other time or place in human history have social conflicts been so richly diverse, so vigorously articulated, so eloquently manifest in art and literature, or addressed with such directness by the political system and the media.
One way of summarizing the history of independent India – and the contents of this book – would be through a series of ‘conflict maps’. One might draw a map of India for each decade, with the conflicts then prevalent marked in various colours depending on their intensity: blue for those that democratically advance the interests of a particular group; red for those that more aggressively, yet still non-violently, ask for a major change in the law; black for those that seek the destruction of the Indian state by armed insurrection.
Reading these maps chronologically, one would find major variations across the decades, with red areas becoming black, black areas becoming red, and blue and red areas becoming white, that being the colour of those parts of India where there appears to be no major conflict at all. These maps would present a vivid kaleidoscope of changing colours. But amid all the changes the discerning observer would also notice that two things remain constant. The first is that the shape of the map does not change through all its iterations. This is because no part of India has successfully left India. The second is that at no time do the blue, red and black areas, taken together, anywhere approximate the extent of the white areas of the map. Even in what were once known as its ‘dangerous decades’, much more than 50 per cent of India was comfortably at peace with itself.
The press nowadays – broadsheet and tabloid, pink and white, Indian and Western –is chock full of stories of India’s economic success, this reckoned to be so much at odds with its past history of poverty and deprivation. However, the real success story of modern India lies not in the domain of economics butin that of politics. The saluting of India’s ‘software boom’ might be premature. We do not yet know whether this will lead to amore general prosperity among the masses. But that India is still a single
nation after sixty testing years of independence, and that it is still largely democratic – these are facts that should compel our deeper attention. A recent statistical analysis of the relationship between democracy and development in 135 countries found that ‘the odds against democracy in India were extremely high’. Given its low levels of income and literacy, and its high levels of social conflict, India was ‘predicted as [a] dictatorship during the entire period’ of the study (1950–90). Since, in fact, it was a democracy practically the entire period studied, there was only one way to characterize India, namely as ‘a major outlier’.11
To explain this anomaly, this paradox, one needs perhaps to abandon the methods of statistical social science – in which India will always be the exception to the rule – in favour of the more primitive techniques of the narrative historian. The forces that divide India are many. This book pays due attention to them. But there are also forces that have kept India together, that have helped transcend or contain the cleavages of class and culture, that – so far, at least – have nullified those many predictions that India would not stay united and not stay democratic. These moderating influences are far less visible; it is one aim of this book to make them more so. I think it premature now to identify them; they will become clearer as the narrative proceeds. Suffice it to say that they have included individuals as well as institutions.
V
‘[The] period of Indian history since 1947’, writes the political theorist Sunil Khilnani, ‘might be seen as the adventure of apolitical idea: democracy.’ Viewed thus, independent India appears as the ‘third moment in the great democratic experiment launched at the end of the eighteenth century by the American and French revolutions’. Each of these experiments ‘released immense energies; each raised towering expectations; and each has suffered tragic disappointments’. While the Indian experiment is the youngest, says Khilnani, ‘its outcome may well turn out to be the most significant of them all, partly because of its sheer human scale, and partly because of its location, a substantial bridgehead of effervescent liberty on the Asian continent’.12
As an Indian, I would like to think that democracy in India will turn out to be ‘more significant’ than comparable experiments in the West. As a historian, I know only that it is much less studied. There are hundreds, perhaps thousands, of books on the French and American revolutions: biographies of their leaders famous and obscure, studies of the social background of those who participated in them, assessments of their deepening or degradation in the decades and centuries that followed. By contrast, the works by historians on any aspect of Indian democracy can be counted on the fingers of one hand – or, if one is more open-minded, two.
The educationist Krishna Kumar writes that ‘for Indian children history itself comes to an end with Partition and Independence. As a constituent of social studies, and later on as a subject in its own right, history runs right out of content in 1947 . . . All that has happened during the last 55 years may filter through them easly civics syllabus, popular cinema and television; history as formally constituted knowledge of the past does not cover it.’13
If, for Indian children, history comes to an end with Independence and Partition, this is because Indian adults have mandated it that way. In the academy, the discipline of history deals with the past, while the disciplines of political science and sociology deal with the present. This is a conventional and in many ways logical division. The difficulty is that in the Indian academy the past is defined as a single, immovable date: 15 August 1947. Thus, when the clock struck midnight and India became independent, history ended, and political science and sociology began.
In the decades since 1947, the present has moved on. Political scientists studied the first general election of 1952, and then the next one held five years later. Social anthropologists wrote accounts of Indian villages in the 1950s, and then some more in the 1960s. The past, however, has stayed fixed. By training and temperament, historians have restricted themselves to the period before Independence. A vast literature grew – and is still growing – on the social, cultural, political and economic consequences of British colonialism. A even more vast literature grew – and it too is still growing – on the forms, functions, causes and consequences of the opposition to colonial rule. Leading that opposition was the social reformer, spiritualist, prophet and political agitator Mohandas Karamchand Gandhi.
Gandhi was, and remains, greatly admired by some and cordially detested by others. Much the same could be said of the monumental edifice he opposed, the British Raj. The British finally left India in August 1947; Gandhi was assassinated by a fellow Indian a bare five and a half months later. That the demise of the Raj was followed so quickly by the death of its most celebrated opponent has had a determining influence on the writing of history. One cannot say whether, if Gandhi had lived on much longer, historians would have shown greater interest in the history of free India. As it turned out, by custom and convention Indian history is seen as ‘ending’ on 15 August 1947 – although biographers of the Mahatma are allowed a six-month extension. Thus many fine, as well as controversial, books have been written on the last intense, conflict-filled years of British India. That great institution, the British Raj, and that great individual, Mahatma Gandhi, continue to be of absorbing interest to historians. But the history of independent India has remained a field mostly untilled. If history is ‘formally constituted knowledge of the past’, then for the period since 1947 this knowledge practically does not exist.
And yet, as this book shows, the first years of freedom were as full of dramatic interest as the last years of the Raj. The British had formally handed over power, but authority had to be created anew. Partition had not put an end to Hindu–Muslim conflict, nor Independence to class and caste tension. Large areas of the map were still under the control of the Maharajas; these had to be brought into the Indian Union by persuasion or coercion. Amidst the wreckage of a decaying empire a new nation was being born – and built.
Of his recent history of postwar Europe, Tony Judt writes that ‘a book of this kind rests, in the first instance, on the shoulders of other books'. He notes that ‘for the brief sixty-year period of Europe’s history since the end of the Second World War – indeed, for this period above all – the secondary literature in English is inexhaustible’.14 The situation in India is all too different. Here the gaps in our knowledge are colossal. The Republic of India is a union of twenty-eight states, some larger than France. Yet not even the bigger or more important of these states have had their histories written. In the 1950s and 60s India pioneered a new approach to foreign policy, and to economic policy and planning as well. Authoritative or even adequate accounts of these experiments remain to be written. India has produced entrepreneurs of great vision and dynamism – but the stories of the institutions they built and the wealth they created are mostly unwritten. Again, there are no proper biographies of some of the key figures in our modern history: such as Sheikh Abdullah or Master Tara Singh or M. G. Ramachandran, ‘provincial’ leaders each of whose province is the size of a large European country.
Unlike a history of postwar Europe, a history of postwar India cannot simply rest on the shoulders of other books on more specialized subjects. In matters great and small it must fill in the blanks using materials picked up by the author. My first mentor, a very wise old civil servant named C. S. Venkatachar, once told me that every work of history is ‘interim’, to be amplified, amended, contested, and overthrown by works written in its wake. Despite the range of subjects it covers, this book cannot hope to have treated any of them comprehensively. Individual readers will have their own particular grouses; some might complain, for instance, that I have not said enough here about tribals, others that I should have written even more pages on Kashmir.
My own hopes for this book are best expressed in the words of Marc Bloch, writing about another country in another time:
I could liken myself to an explorer making a rapid survey of the horizon
before plunging into thickets from which the wider view is no longer possible. The gaps in my account are naturally enormous. I have done my best not to conceal any deficiencies, whether in the state of our knowledge in general or in my own documentation . . . When the time comes for my own work to be superseded by studies of deeper penetration, I shall feel well rewarded if confrontation with my false conjectures has made history learn the truth about herself.15
VI
The great Cambridge historian F. W. Maitland liked to remind his students that ‘what is now in the past was once in the future’. There could be no better maxim for the historian, and especially the historian of the recent past, who addresses an audience with very decided views on the subjects about which he presumes to inform them. An American historian of the Vietnam War is read by those who have mostly made up their minds on whether the war was just or not. A French historian of the student movement of 1968 knows that his readers shall have forceful, if mutually contradictory, opinions about that particular upsurge.
Those who write contemporary history know that the reader is not a passive vessel to receive the text placed before him or her. The reader is also a citizen, a critical citizen, with individual political and ideological preferences. These preferences direct and dictate the reader’s view of the past, and of leaders and lawmakers most particularly. We live with the consequences of decisions taken by modern politicians, and often presume that an alternate politician – someone modelled on oneself – would have taken better or wiser decisions.
India After Gandhi: The History of the World's Largest Democracy Page 2