Sunday, 6 April 2014

The Case for Free Markets in India: Part 1. Introduction

The Case for Free Markets in India

Part 1. Introduction

Written by Dr. Seshadri Kumar, 06 April, 2014

Copyright © Dr. Seshadri Kumar.  All Rights Reserved.

For other articles by Dr. Seshadri Kumar, please visit http://www.leftbrainwave.com

Disclaimer: All the opinions expressed in this article are the opinions of Dr. Seshadri Kumar alone and should not be construed to mean the opinions of any other person or organization, unless explicitly stated otherwise in the article.

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Abstract

Socialism, India’s current economic system, has failed India in its 67 years of independent existence.  India must rapidly move towards free-market systems in every aspect of its economy to avoid sliding into a disastrous abyss.  I present the evidence for these assertions in the form of a 12-part series.

In this first part, that sets the stage, I discuss the economic choices followed by India since independence, and what they imply for the direction in which the economy is being shepherded in.  In subsequent parts I will discuss the real impact of this direction on different sectors of the economy and explain why this direction is injurious to the long-term prosperity of India.

Executive Summary

India is currently reeling from some of the worst economic shocks in recent years, and people are desperate for things to improve.  Things have not yet hit rock bottom, but there is every danger of that happening unless rapid course correction is made.  The economic policies of the last 67 years, and particularly of the last five years, have taken a huge toll on the country and its productive energies.

The 2014 Indian general elections are about to begin, and a new government will most likely take over after May 16th, when counting ends for the world’s largest democratic exercise.  The politicians who will govern India after May 2014 have some tough economic choices to make.

Do they want to go back to the socialism that kept India from growing for 50 years and still prevent it from reaching its true potential, or do they want to go with market-based, industry-friendly policy that can take India to double-digit growth and great prosperity?  People, and particularly leaders, need to understand that those are key issues facing India today. 

To change course, they must be convinced that the policies of the past are a mistake.  It is my hope that this document will help them see that and decide on better courses of action than have been taken in the past.

To realize this, Indians need to understand what their economic choices are.  Rather than present a theoretical exercise on whether market economics or socialism is better for India, I propose to deal with the results.  We have the results from 67 years of a socialist economy, and we can readily determine how that has worked out for us by looking at the results.  With a view to understanding the impact of socialism on the Indian economy, I analyze ten key sectors:

1.       Roads and Highways
2.      Hospitals
3.      Power Generation and Electric Supply
4.      Water Supply
5.      Telecommunications
6.      Railways
7.      Public Transport
8.     Defence
9.      Agriculture and Food Sufficiency
10.  Education

Each of these sectors is analyzed in detail, and the consequences of government mismanagement of these areas are shown, and suggestions are given as to how the state of affairs can be remedied.

The conclusion from analyzing these metrics is that India needs to move rapidly towards a system in which the government is either absent or is minimally present in each of these areas.

The analysis presented here is apolitical; the focus is on the economic systems that India must adopt.  Political parties are mentioned only in the context of their support for certain policies.  A certain criticism of the incumbent Congress Party is inevitable, as they have held power for most of India’s independent history since 1947, and therefore must necessarily shoulder most of the blame for the shortcomings of the economic models they have followed.

Introduction

India celebrated its 67’s birthday on August 15, 2013, with some rather sobering reminders: the Indian rupee was at its lowest-ever level with respect to the dollar; current foreign exchange reserves were only 6-7 months worth; foreign investment in India was fast drying up; corruption was all-pervasive after the last few years in which no sector has been spared, from mining to telecommunications to sports; Goldman Sachs had recently downgraded Indian stocks to underweight, joining Fitch and Standard and Poor in doing the same; foreign companies viewed the Indian government as arbitrary and unreliable after the Vodafone saga, where the government tried to change/interpret the law retroactively in order to make Vodafone liable for taxes payable to the Indian government in the Hutchinson Essar-Vodafone telecommunications deal; the country’s GDP growth rate had slipped from near 9% a few years ago to below 5%; India’s current account deficit was at a very high level, of nearly 5% of GDP; inflation was seemingly out of control, with onions selling at nearly Rs. 80 a kilogram; Indian industrial magnates had stopped new projects in India and were moving abroad for business expansion; and many high-profile industrial projects had been stopped dead in their tracks owing to problems in land acquisition and protests from villagers.

The government seemed rather stunned by the state of affairs, and was trying to fight fires by emergency measures.  Recognizing that such a low level of foreign exchange reserves is dangerous, the government tried to bar imports of gold (India is the largest importer of gold in the world) and tried to control spending of foreign exchange by individuals and corporates, a move that could backfire as it could further decelerate economic growth for Indian companies by denying them growth opportunities overseas after souring the economic climate within India.

The people of India, both lay and economist alike, were and are highly concerned with this state of affairs.  The government’s knee-jerk responses, such as restricting gold imports, or denying foreign exchange to individuals and corporates, not only will not solve the immediate problem (an indication of this is the fact that in spite of the government limiting the imports on gold, Indian people are buying even more gold, leading to a steep hike in the price of gold), but they miss the root of the problem, which is the economic system itself.  The fact is that India is still strongly wedded to an inefficient, leaky, and corrupt socialist system and, unless this is significantly dismantled and replaced by a true free-market system, prosperity will always remain an elusive dream for Indians.

Some of the woes I have listed above might be short-term, and the reader can be forgiven for thinking that I, too, am responding in a knee-jerk manner to macroeconomic fluctuations by condemning the entire economic system.  However, that is not my intention.  Therefore, condemn the current economic system of India I surely will, but not based on the woes that are currently afflicting the nation.  I view these woes as only symptomatic of a larger malaise affecting the nation.  To prove my hypothesis, I propose to look at the integrated effect of pursuing socialist policies for the last 67 years and show how those policies have ruined India and prevented it from rising to the ascendancy it richly qualifies for, when one considers the immense human capital present in this country.

The Socialist Economic Vision of the Congress Party

The ruling Congress party has strong socialist ties.  It was during the rule of the Congress party under Mrs. Indira Gandhi that the Indian Constitution was amended to describe India as a “socialist, secular republic.”  It was under Congress rule that India adopted what was popularly known as the “license Raj,” a term that connotes strong state control of all aspects of the economy.  The term “license Raj” arose from the fact that to conduct any economic activity, a large number of licenses and permits had to be obtained from a range of government offices and ministries; and even then, one could only produce what was allowed, where it was allowed, and how much was allowed by the government.  All this changed overnight when, at the point of a gun (metaphorically speaking), India was forced to liberalize its economy in 1992 under the prime ministership of PV Narasimha Rao of the Congress party.  However, the last 10 years of Congress rule have been marked by a strong move to return control of the economy to the state.

The alliance of the present Congress government and its allies, known as the United Progressive Alliance (UPA) that is governing the country today, is headed by Mrs. Sonia Gandhi.  Her son, Mr. Rahul Gandhi, is currently the second-most important person in the party and is the vice-president of the party.  It is instructive to understand the economic philosophy of the party by analyzing one of the rare instances that Mr. Gandhi spoke to a conference of business leaders, the Confederation of Indian Industry (CII), in April 2013.

I am reproducing below some extracts from this very important speech – a speech that gives clear insight into the thinking of Mr. Gandhi and the UPA (italics mine):

“What we have to do, what the government has to do, is: we have to improve the playing field and create an impartial, professional and rules-based governance system.  I’ve spoken to you about what we need to do to nurture this movement of people. I would also like to tell you about, what I feel, threatens this movement of people. What is it that we should worry about? What are the things that can go wrong? Lack of infrastructure is clearly one. Lack of knowledge infrastructure is another one. But for me the biggest danger is excluding of people. Excluding the poor, excluding the middle-class, excluding the tribals, the dalits and I’m going to tell you why.”

“Whenever we have not embraced the excluded – the poor, women, the minorities, the dalits, the tribals, we have fallen backwards.”

“What is the basic infrastructure? The basic infrastructure, as designed by the UPA, is the rights-based paradigm. Give everybody the basic minimum on a number of key ideas. Give them the basic minimum on the job front. Give them the basic minimum on the education front. Give them the basic minimum on information - which is what Nandan is doing. That is what we are trying to do with a rights-based approach.”

 “But the work our women do, the work millions of Indian women undertake every day, not poor ones, not rich ones, every single one of them. The work they do right now as we sitting here in this nice, AC hall: they are building not only our boats, they are the waves. And I for one will not speak of growth without speaking of them. Our economic vision must be about more than money. It must be about compassion. We must envision a future for India that leaves no man and no woman outside in the shadows.”

“Embracing the excluded is essential to the wealth of the nation. If we do not embrace them, we will all suffer. It’s very simple. In a democracy, the poor have a veto. And we have to carry the poor and the weak with us.”

Understanding the UPA’s Rights-Based Paradigm

What do all these words mean?  Let’s look at this carefully, understand the speech, and distil out its essence.  I have deliberately italicized important sentences in the extract above – let us focus on what those mean.

Rahul Gandhi (and the UPA he heads) believes in a rights-based paradigm.  The UPA does not want to leave anyone behind.  They understand that there are problems in the country – deficits, if you will – in infrastructure, education, nutrition, etc.  And how do they propose to solve these problems?  By using a “rights-based” approach.  What is this rights-based approach he is talking about?

Well, it is already in evidence in India.  Mr. Gandhi is talking about policies that the UPA has already implemented in UPA I & II and is continuing to implement. 

1.       One specific example is the Mahatma Gandhi National Rural Employment Guarantee Act (MNREGA), which is a “Right to Employment,” guaranteeing people in rural areas a right to an income, whether or not something productive is achieved with that income.  The point of the MNREGA (in practice) is not so much that useful work is done as it is to give a free handout to rural people in an attempt to directly alleviate poverty.  Given that poverty leads to immeasurable suffering, the aim is certainly noble.

2.      Another example of the “rights-based” approach is the Right to Education – the idea that every school should provide quality education to every child in the nation, so that no child is left behind.  Again, a noble idea and, in theory, what this should guarantee is a well-educated and literate population, which is highly desirable.

3.      A third example is the national mid-day meal scheme, which provides free, nutritious meals to children as an incentive for parents to send their children to school.  Again, a very good idea in principle.  The midday meal, ideally, saves money for the parents, compensates for the child not being used as a bread-winner, and provides a fundamental right – education – to children.

4.      Another, more recent example is the Food Security Bill, which is designed to provide free food to hundreds of millions (about 67% of the population) so that their basic nutritional needs can be met.  This seems like a highly desirable aim, considering that much of the country does not get proper nutrition.

Other rights-based schemes one could envision in a UPA-III would be

1.       The right to housing – after all, food, clothing, and shelter are defined as the necessities of life – in which each person of the republic is guaranteed free housing or housing at highly subsidized rates.  This would again be a noble endeavour – for who would want to see our fellow citizens suffer without a roof over their heads, whether in the monsoons, in the heat of Indian summers, or in the cold of North Indian winters?  (Note: when I wrote the draft of this article, this was just a hypothetical scheme I thought of by extrapolating the existing welfare schemes in operation.  However, I was surprised in February 2014 to see that the Congress party indeed has plans to implement exactly such as scheme if it comes to power again, which it calls the Right to Homestead Bill.)

2.      The right to free medical care.  Again, it is heart-breaking to see poor people suffer because they cannot afford medical care.  A government-funded program that would provide free medical care to all people below a certain income would guarantee that no one would suffer.  Of course, this is already present in large measure due to the existence of government hospitals, in which healthcare is practically free, but government hospitals are still too few and there are not enough of them for every Indian.  A tenfold expansion would be well-advised if no one is to be left behind.  (Note: Again, in the time that it has taken me to polish and finish this article, the Congress has, as in the case of the Homestead bill, promised to, in fact, enact a free healthcare bill if elected to power in 2014.)

3.      The right to free mobile telephony.  One can argue that in the modern age, being without a mobile telephone puts people at a serious disadvantage.  People may not be able to hail emergency services when a calamity occurs, or when a pregnancy is due, when a crime is committed, or when a serious health crisis such as a heart attack happens.  The resulting delay could mean the difference between life and death.  Providing everyone below a certain income (the richer people can, of course, afford to buy theirs with their own money) with a basic, no-frills mobile telephone will level the playing field for all Indians.

4.      The right to free computers and internet connections.  In this knowledge economy, not having a computer is being seriously crippled.  If someone has a school-going child at home and the child does not have a computer with an internet connection, he or she will be definitely backward compared to children from affluent families who have computers and internet connections.  The resulting disadvantage will put him or her in a backward state for his or her entire life and prevent him or her from ever raising his or her status in life. 
To a large extent, this is not a hypothetical scheme I am proposing – the government has already gone down this path with the development of the Akash tablet PC, which is to be distributed at very low prices to poor kids.  What would be a good idea to complement the distribution of Akash tablets would be free BSNL connections to all poor families so that their children could take advantage of the information superhighway.

One can go on and on, but I think you get the general idea of the rights-based paradigm.

What Could be Wrong with The UPA’s Vision?

On the surface of it, it is hard to come up with an objection to any one of these schemes.  After all, they speak to basic issues that we would all agree affect all of us.  None of us, except the most hard-hearted, would wish for someone to die because they had chest pains and did not have a mobile phone to call the ambulance; or want a pregnant mother to not get immediate medical care when she needed it; or see a brilliant child who might be the next Ramanujam end up washing dishes because he did not have access to a computer or textbooks; or want children to miss school because they couldn’t afford to feed themselves.
So why would I object to any of these ideas?

THEY DON’T WORK. 

And TODAY’S INDIA, 67 years after independence, is THE EVIDENCE.

The policies that the UPA is pursuing and is talking of continuing to pursue have been followed in India earlier.  In fact, ever since independence, India has followed these kinds of policies.  And their kind has a name.  It is called socialism. 

Our first prime minister, Jawaharlal Nehru, was enamoured of what he saw in the former Soviet Union before independence, and decided that he would commit India to similar policies as the USSR had implemented, so that India could also be a superpower like the USSR.  And thus began the cycle of five-year plans, a standard feature of socialist, planned economies.

Socialism did not work for India in the 45 years from 1947-1992.  In 1992, facing a balance of payments crisis, and under pressure from the IMF and World Bank, Prime Minister PV Narasimha Rao directed Finance Minister Manmohan Singh to liberalize the Indian economy.  Liberalization of the economy meant that the vise-like grip of the state on all aspects of the economy had to be loosened and the private sector was encouraged to play a larger role in the economy.  This led to a boom in the private sector in India. 

Figure 1 shows how the Gross Fixed Capital Formation (GFCF), a measure of new investment in the economy in the form of fixed assets, has varied over the years (measured as a percentage of GDP).  The graph shows two curves: one showing how much the total GFCF was as a percentage of GDP; and another showing how much the contribution of the private sector was.  This was obtained from World Bank data.  Clearly, both have risen over the years, which is to be expected as the economy has been growing.  There is a disturbing decrease in GFCF, both public and private, since 2007, that is a sign of a troubled economy.  More specifically, it is a sign of stagnation in an economy that still has a lot of room to develop.

Figure 1. Variation in Gross Fixed Capital Formation Over the Years

What is more illuminating is to see what percentage of the total GFCF is contributed by private investment, and Figure 2 shows this percentage. From a value of 60% in 1992, at the start of liberalization, this rose to nearly 76% by 2004.  Since then there has been no rise in the relative role of private investment.  For instance, in the 5 years of 1999-2004, the relative percentage of new fixed capital investment contributed by the private sector rose from 71.4% to 75.9%.  What this means is that 75.9% of all new fixed capital investment that happened in 2004 was contributed by the private sector, as opposed to only 60% in 1992.  This rise in the role of the private sector has led to remarkable increases in the standard of living of the ordinary Indian.  In the 8 years from 2004-2012, the private sector's percentage in the GFCF has actually dropped from 75.9% to 74.9%. 

Figure 2. Percentage of Private Gross Fixed Capital Formation Over the Years

It is important to understand that even though the GFCF tells us that 75% of all NEW fixed capital investment comes from the private sector, the 45 years of 1947-92 have left us with a huge base of government investment in industry.  India’s economy is still heavily dominated by the government.  To really significantly lower the role of government in the economy, two things need to be done: aggressive disinvestment of government assets, such as coal mines, ports, steel plants, oil refineries, and the like; and increasing the percentage of private GFCF much beyond even the current value of 75%.  However, for the past 10 years this has been stagnant, as can be seen in Figure 2.

The present UPA government (2004-2014) appears to have had a serious rethink on the role of the private industry.  Several of the initiatives discussed earlier seem to be targeted to increase the role of the state in the economy rather than decrease it.  For instance, the Food Security Bill that was passed in 2013 stipulates that 67% of all grain production will be purchased by the government at fixed prices, thus almost eliminating the role of the market.  Essentially, the focus appears to be to reverse the trend of privatization that was the hallmark of the economic policies of governments from 1992 to 2004, by now greatly enhancing the role of the government. 

How salutary is this proposed change to the Indian economy?  That is the question this series of articles attempts to answer.  To know the answer to this question, all we need to do is look at the present, and see what the net effect of big government in the economy from 1947 to the present has been on India’s economy.

To do this, I present, in a sequence of articles, detailed analyses for 10 different sectors that are vital to the health of the country and its prosperity, and show how socialism has adversely affected the state of each of these aspects of India’s economy:

1.       Roads and Highways
2.      Hospitals
3.      Power Generation and Electric Supply
4.      Water Supply
5.      Telecommunications
6.      Railways
7.      Public Transport
8.     Defence
9.      Agriculture and Food Sufficiency
10.  Education

And, finally, I sum up the ideas discussed in this series in a concluding article.

Tuesday, 25 February 2014

The Bottlenecks to Innovation in India

The Bottlenecks to Innovation in India

Written by Dr. Seshadri Kumar, 07 December, 2013; Published 25 February, 2014

Copyright © Dr. Seshadri Kumar.  All Rights Reserved.

For other articles by Dr. Seshadri Kumar, please visit http://www.leftbrainwave.com

Disclaimer: All the opinions expressed in this article are the opinions of Dr. Seshadri Kumar alone and should not be construed to mean the opinions of any other person or organization, unless explicitly stated otherwise in the article.

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Abstract

India has long had a tradition of imitation rather than innovation; of not taking risks; and, therefore, of rarely setting international touchstones of quality and excellence.  India needs to develop an “innovation culture” if it needs to acquire the DNA to consistently excel in leapfrog innovation rather than incremental innovation.  Critical to such an innovation culture are five factors: the encouragement and development of a questioning mindset by breaking traditional Indian ideas of absolute, unquestioning obedience to teachers, parents, and other authority figures; the development of higher education systems that encourage students to do independent research work; stringent, merit-based performance management structures; the emphasizing of Indian role models in excellence and innovation; and a recognition by industry of the long-term importance of leapfrog innovation in order that they may embrace the risks inherent in such ventures and trade short-term for long-term thinking.

Introduction

McKinsey ran their Reimagining India Essay Contest last year, for which they accepted entries until 12 December 2013 and recently announced the winners.  I was not one of the winners, but am presenting here the essay I submitted to their contest.

They had three topics on which one could write an essay.  I chose the topic that was presented thus:

How can “innovation capitalism” drive India’s technological and economic development?

“If the environment is changing rapidly, then you want to bias your system toward change, flexibility, and adaptability. You want to foster what I call “innovation capitalism” versus “incumbency capitalism.” Incumbency capitalism relies on generous depreciation rules that favor big established players, those who have the most capital and can pay for $400 million plants. Innovation capitalism offers generous R&D tax credits that favor start-ups, people with ideas, who are willing to experiment and create.”
—Vinod Khosla, “How to Win at Leapfrog”
Consequently, I submitted an essay on what I saw as the barriers to leapfrog innovation in India and how I believed they could be overcome.  That essay is presented here.  There was a word limit of 1000 words for the essay. 

Readers are cautioned that I come from an engineering/scientific background and my approach to innovation and creativity is naturally coloured by my experiences in the scientific world.  In particular, I have rarely found path-breaking, innovative work to be easy.  There is a lot of work (and attendant pain) involved.  I mention this explicitly here because there is (I state this in the essay below as well) a popular perception that innovation (and especially leapfrog innovation) is simply “looking at the world with different lenses” or other similar metaphors.  I don’t believe it is that easy.  Even if an initial insight comes so easily, qualifying it so that it becomes a true innovation is a lot of work.  That has been my experience.

My Essay Entry for the Contest

Mr. Khosla is right that India needs to have a flexible, leapfrogging model of innovation.  But at a more fundamental level, India lacks an innovation “culture” – and this mindset problem makes it very hard for Indians to adopt the “innovation capitalism” that Mr. Khosla alludes to.  This must first be tackled if Indians are to take advantage of innovation capitalism.

A word of caution is necessary in understanding what innovation really connotes.  It is a popular misconception that innovation is merely looking at the world with different “eyes,” such as the oft-cited example of using washing machines to make lassi; and that it does not require deep knowledge or expertise.  That is, indeed, true for the low-hanging fruit, but for deeper and more lasting innovation, technical excellence is an indispensable complement to creative thinking.

Innovation, at its core, is a practical enterprise.  A new idea that never crosses the threshold from academic curiosity to practical implementation does not meet the yardstick of innovation.  The role of industry in fostering innovation is, therefore, critical.

The Indian private sector has, indeed, allocated funds to R&D for decades, but by and large this has been utilized in imitation rather than innovation.  For proof of the same, consider that India did not have an indigenous automaker making cars with home-grown technology until Tata unveiled the Indica in 1998.

This timidity has been in evidence in practically every industry.  My father, who was a chemistry professor and industrial consultant, cited the example of an Indian company that asked its engineers to develop the scaled-up design for a new chemical plant on paper, for which my father had helped the company develop the chemistry in the lab; at the last minute, the company developed cold feet, discarded the indigenous design, and imported the entire plant from Switzerland.

There are five main reasons for this timidity.  The first is a reluctance to question the status quo.  The second is a lack of training in original thinking in higher educational institutions.  The third is the legacy of decades of socialism.  The fourth is the lack of Indian role models in technological innovation.  The fifth is a lack of understanding on how to address the risks involved in innovation.  Below I address each of these.

1.       To innovate, one must be willing to ask both the question of the curious learner – “why?” – as well as the question of the disruptive thinker – “why not?”  The traditional problem in India is that, from kindergarten through PhD, one is taught to never question the teacher, the guru – an attitude that stems from ancient Hindu tradition.  This has to change.
2.      Much of what passes for research in Indian universities is second-rate work.  There are, indeed, a few brilliant professors in Indian centres of excellence such as the IITs or IISc.  These professors use graduate students to advance their research, but generally do not succeed in inculcating in their students a spirit of independence and an ability to define problems.  These students find their way into Indian industrial R&D and, while they can follow a pre-defined research direction, they find it difficult to chart new paths – the activity that is at the heart of innovation.
3.      In a capitalistic system, your job is never secure – as a researcher, there is a push for you to stretch yourself to innovate for the market, to take risks and prove yourself.  In socialism, on the other hand, since annual pay raises and regular promotions are more or less guaranteed with an “average” level of performance, why put in the extra effort? Performance management strategies, including giving appropriate pay for performance and delinking salaries from politics, are necessary if Indian government agencies are to be more innovative.
4.      There are only a few organizations such as Tata, Aravind Eye Care, Narayana Hrudayalaya, and C-DAC that Indians can draw inspiration from when looking for role models in technological innovation.  Very often, Indian scientists and their managers are hampered by the belief that they cannot do truly innovative work; that real innovation can only happen in the west.  As India produces more innovation leaders, this problem will gradually go away.
5.      Leapfrog innovation, by definition, is something that has not been done before, and is not a “me-too” type of endeavour, where some minor tweaks are done to an existing product or process.  It is, therefore, inherently risky.  Work involves time and hence money and so, companies’ financial policies regarding R&D determine their attitude towards leapfrog innovation – i.e., towards significant inputs of time and money that don’t have guaranteed returns.  A good example of an organization that understands how to take risks is the American company 3M – one of the world’s most innovative companies, known for products like Post-ItTM.  In 3M, while 85% of their researchers’ time is to be spent on clearly-defined projects, with milestones, deliverables, and timelines, the remaining 15% is their own, to work on whatever “blue-sky” projects that they can define, with no questions asked, and no penalty for failure.  3M’s extraordinary success as an innovative company reflects the success of this policy, and should inspire other companies to do the same.

The Indian system has changed since liberalization and the arrival of MNC companies which have set up their R&D centres in India.  This is a positive first step, since these companies bring with them the culture of innovation that is part of their survival DNA.  However, the people who work in these centres are still often recruited from the older school of thinking in India, and it will take some time to change them and the innovation landscape in India. 

Indian industry leaders need to rise to the challenge and build innovative organizations – organizations that value creativity, innovation, and risk-taking – and reward excellence.  This involves grooming the right research leaders who can set the example, allowing R&D scientists the freedom to explore that is the fount of leapfrog innovation, and ruthlessly enforcing a meritocracy.


Sunday, 16 February 2014

Why Wendy Doniger’s Book Offends Hindus

Why Wendy Doniger’s Book Offends Hindus

Written by Dr. Seshadri Kumar 

16 February, 2014

Copyright © Dr. Seshadri Kumar.  All Rights Reserved.

For other articles by Dr. Seshadri Kumar, please visit http://www.leftbrainwave.com

Disclaimer: All the opinions expressed in this article are the opinions of Dr. Seshadri Kumar alone and should not be construed to mean the opinions of any other person or organization, unless explicitly stated otherwise in the article.

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I have already written a blog article on this controversy.   The focus of my earlier article was that the reactions by left-leaning liberals in India and overseas to Penguin's withdrawal of their book were overblown and ridiculous.  The fact is that India's laws are intolerant and allow any religious group to put pressure on any book to be withdrawn because it "offends" them.  Penguin's withdrawal is not symptomatic of India becoming any more intolerant than any other country.  

When you write a book on religion that is unconventional, some group will be offended - the real question is whether your country's laws contain adequate protection for free speech to protect you from such groups.  India's laws do not.  That a small group of Hindus was able to pressurize Penguin to pulp Doniger's book is not proof that India is intolerant; it is proof that free speech in India is conditional.  The remedy to that is to abolish section 295A of the IPC.

The Ignorance of Hindus About Hinduism

But there is a second point to address here, and that is the question of why, actually, Doniger's book even offends Hindus.  As a person who has had a lifelong interest in Hindu epics, I have a fair idea of the reasons.  The first reason is that most Hindus know little about their epics.  Most Indians have never read the Ramayana or the Mahabharata in full; for most of them, the knowledge of these epics comes purely from Ramanand Sagar's and BR Chopra's teleserials.  The fact is that the actual books are HUGE.  I can testify to this personally - several years back I bought the full English translation of the Mahabharata in four huge volumes by Kisari Mohan Ganguli, and I have not yet found time to finish all four volumes.

Second, if one does read these epics in full, one finds all kinds of interesting information - information that is often shocking and not told to children by their parents and grandparents when growing up.  There are fairly stark sexual episodes that are mentioned in a matter-of-fact way in the Mahabharata that would make most conservative Indians turn a deep shade of red, despite their brown skin.  These are not stories you can tell your kids.  But it is a fact that our epics contain these R-rated or X-rated portions.

The Sanitizing of Hinduism

In modern days, there has been a clear attempt by rightwing Hindu groups to avoid any mention of these R-rated portions of the epics - to present Hindu epics as clean, wholesome, and without contradictions.  Modern TV presentations of the Ramayana and Mahabharata take generous liberties with the epics, to the extent that they even falsify what is in the epic.
 
For example, Rama in the Ramayana, although an avatar of the God Vishnu, sees himself, and is portrayed in the epic, largely as a human, albeit an exceptional one.  The times that he realizes in the epic, or is made to realize his divinity, are rare.  This is unlike Krishna in the Mahabharata who, in general, is more conscious of his divinity than Rama in the Ramayana, though, again, not all the time.

Given this backdrop, consider this scene that I saw in one TV representation of the Ramayana a couple of years ago.  This was the scene where Rama breaks Janaka’s bow of Shiva and claims Sita as his wife.  The original poem by Valmiki, the entire unabdridged English translation of which is available online (due to Ralph Griffith), simply details, in lovely poetry, the sequence of events as Rama lifts the bow and breaks it, and as others watch this feat in awe.  But the TV serial went much further than this.  It showed Rama walking towards the bow, and as he did, all the assembled kings saw him in the form of Vishnu, with his four arms, holding the conch, the discus, the mace, and the lotus, and realized that this was Vishnu, and bowed to him.  The TV serial makers want to hammer the idea that Rama was divine all along, and have deliberately added things that the epic does not contain.  The “TV Rama” often makes statements that the Rama of the real epic would never make – for example, often stating himself that he is divine – whereas, in fact, those who have read the original know that Rama mostly describes himself as a human being, and has to be reminded by the Gods (as they do so when he subjects Sita to the Agni-pariksha or the trial by fire) that he is divine and should act accordingly.

This may seem like a subtle point, but it is very important nonetheless, because it dehumanizes Rama – and by dehumanizing Rama, robs him of much of his achievement.  The dehumanization makes it hard for us to understand, for example, why he would do such a thing as ask his wife, who had already proved her fidelity through the trial by fire in Lanka, to leave the Ayodhya palace again because a washerman said insulting things about her.  

Indians have a right to know their epics the way they were written, with both the good and bad parts.  It is wrong for someone to print lies about our epics; it is equally wrong for a TV channel to show an epic with lies in it simply because they think and decide it is more “appropriate” for us to watch.

To a large extent, Doniger's attempt is to present a more balanced version of Hinduism - to say that what are present in the Vedas, the Upanishads, the Ramayana and the Mahabharata are much more complex than the "Cliff’s Notes" abridged versions that are presented on Indian TV and in abridged texts.

How Doniger Offends Hindus

Since the controversy, many twitterati have given links where Doniger’s book could be downloaded electronically, and I did download a copy so I could find out what the fuss is all about.  What I discovered was a book that tried to present many different angles on the epics, the Vedas, and the Upanishads – not complete translations of them, but select passages that bring out things that might surprise the average Hindu about his religion.

That brings me to the main topic of my post – why Doniger’s book offends Hindus.  There are two reasons for this.  The first is that, as I said, Indians are ignorant of what is in their epics.  As Doniger recounts in the book, one person threw an egg at her once when she was giving a lecture.  She found out that he was offended that Doniger had stated that Sita accused Lakshmana of having sexual designs on her. 

Offense was taken here in ignorance, because the listener was clearly unaware that Sita did, indeed, accuse Lakshmana in the Ramayana of wanting her for himself when Rama had gone after the golden deer and had not returned and, when pressed by Sita to go look for Rama, Lakshmana refused, saying that nothing would happen to Rama and that his orders were to guard Sita.  In fact, Sita's unfair accusations about Lakshmana are critical to the story, for they are the reason he disobeys his brother's command not to leave Sita alone - he is so horrified that Sita would level such charges against him that he leaves to look for Rama, unable to bear any more such accusations.

Part of the reason this person took offense was that he was unaware of what the great epic actually contained; part of it must also certainly be that he was only exposed to highly sanitized versions of the epics where any mention of sexuality is censored out.  The remedy to avoid this kind of misunderstanding, clearly, is for Indians to educate themselves better about their own epics.

The other reason why Hindus are offended by what Doniger and people like her (other professors of Hinduism) is that often, they bring western interpretations to Hindu epics.  This is treading into extremely dangerous territory, because while presenting parts of epics that people are normally unaware of might shock some people, these are still part of the original epic and all the professor has done is shine light on hitherto poorly-known facts; interpretation, on the other hand, is adding new material that is not contained in the epics; and no two people need agree on any interpretation.

A prime example of such interpretation that has annoyed many Hindus is when Doniger refers to an Oedipus complex when referring to Ganesha’s relationship with his father Shiva.  Now clearly this is a foreign concept, coming from the Greek myth of Oedipus, who desired his mother sexually and killed his father since he viewed him as a competitor for his mother’s affections.  Doniger interpreted the story of Shiva killing Ganesha as a reversal of the Oedipus myth – the father killing the son instead of the son killing the father as they compete for the same woman.  For a staunch Hindu, trying to project the relationship between the highly-revered God Ganesha, his mother, the goddess Parvati, and his father, the most powerful God of Hinduism, Shiva, in incestuous terms, is an unbearable sacrilege.

A Christian Parallel: The Last Temptation of Christ

To understand how serious such an aspersion is, consider the parallel in Christianity.  In 1988, Martin Scorcese brought to film Nikos Kazantzakis’ 1960 masterwork, “The Last Temptation of Christ,” in which Jesus is presented as a human being with the weaknesses that all human beings have, but rises above them.  The story talks about Jesus on the cross being tempted by Satan, exploring the temptation that is offered to him of a happy domestic life with Mary Magdalene in what seems like a dream, and then rejecting it to die on the cross.

The movie caused a commotion in the western world, with many countries banning the film, including Turkey, Chile, Mexico, Argentina, the Philippines, and Singapore.  In one savage expression of intolerance for free speech, the Saint Michel theatre in Paris was attacked by Molotov cocktails, which severely burned 4 people, injured 9 others, and forced the closure of the theatre.  There was also a huge campaign against the film in the United States, which severely affected the commercial success of the film, as many theatres were forced to stop screening the film.

If so much anger can erupt simply for saying, in a relatively permissive western society, that Jesus, a human manifestation of divinity, with all the allowances that a human may be permitted,  may have had a consummated marriage with Mary Magdalene in what was, essentially, a dream, how much more anger can one expect from the (fairly conservative) followers of a religion who have been told that their Gods (not even a human son of God, but the Gods themselves) are in an incestuous relationship?

Throwing Out the Baby with the Bathwater

Wendy Doniger’s fatal mistake, and that of her students and academic followers who imitate her ways, was to show extreme insensitivity in dealing with the sentiments of Hindus about their religion while choosing to “interpret” it.  That this kind of insensitivity came from someone who has spent her lifetime studying this religion and interacting with Indians has made several people suspect that the insensitivity was deliberate and mischievous, which has caused them to intensify their attacks against Doniger.  I do not know enough about this, as I have not read enough of her works, so at this point I will give her the benefit of the doubt and assume she did not know how offensive her interpretations might have been to Hindus at large.

All of this is rather sad for, as I am discovering, the vast majority of her book is rather interesting and reflects a high level of scholarship.  Very few of us have actually delved into the Vedas, the Puranas, the Upanishads, and the two major epics in such detail as Doniger has, and the insights she presents from a lifetime of study are quite interesting and revealing, and helpful in constructing a unified synthesis of Hinduism from these diverse sources. But then, I am the kind of person who is capable of ignoring things that I consider as far-fetched or unnecessary and pick out what I like in a book; others may not be so easygoing.

A Need for Cultural Sensitivity – and Open-Mindedness

So Hindus, in their rage, are throwing out the baby with the bathwater; but in fairness, if Doniger had only shown a little sensitivity, none of this need have happened.  Accounts from people who have read the book corroborate this – that they started reading it, encountered these offensive sections at the very beginning – the reference to the Oedipus complex occurs fairly early on, for instance – and then get so offended that they completely disregard the rest of the book, regardless of its merits.

Some may accuse me of endorsing self-censorship, but that would be an immature response, and an impractical one at that.  As I said in my previous article, the right to free speech in India is not an absolute one, and if one can make a reasonable case that what someone has written hurts the sentiments of followers of a religion, it may be all the ammunition needed to ban the book or put pressure on the publisher, as in this case.  Until such time as section 295A of the IPC is removed, such abundant caution as I suggest here has to be exercised.  Merely informing Hindus of what their epics contain, and helping them understand the details of their ancient and complicated religion, on the other hand, cannot in any court be deemed to be deliberately offensive.  Had Doniger stuck to just that, she would have been hailed unanimously as a person who helped Hindus understand their religion better, instead of being accused as a Hindu-baiter.  It is even possible that instances like the Oedipus complex are very few and far apart in the book; most of what I saw as I flipped through the pages was highly revealing and interesting.

Hindu society, for its part, needs to educate itself better about its own epics and scriptures, and realize there is more to them than the flashy, packaged versions of the epics that they see on prime-time TV.  Reading the work of important academics (whether Indian or otherwise) provides Indians with the necessary perspective to appreciate their own religion in the completeness that is essential to prevent prejudice and closed-mindedness.