Friday, 25 October 2013

A Democracy in Name Alone: My Struggles with Voter Registration in Thane (India)


My Struggles with Voter Registration in Thane (India)

Written by Dr. Seshadri Kumar, 25 October, 2013

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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Summary

This is a first-hand account of how I was cheated today of my right to vote in the 2014 Indian election.  It talks about how various obstacles are placed and spurious conditions set by election officers to (successfully) prevent people from registering to vote.

Introduction

Today, October 25, 2013, is the deadline for voters to register for the general elections in 2014.  I have never voted in any election, so I was keen to vote for the first time.  Having been very busy with work (October is the year-ending month of our yearly performance cycle in the company I work in, so I get free of work pressure only in mid-October), I did not have time to register as a voter earlier.  The deadline was earlier supposed to be October 16th, but it had been extended to the 25th, ostensibly to allow more people to register.

So I have been quite busy for the last week trying to get myself registered to vote in India.  As I have discovered, this is not an endeavour for those faint of heart.  And even for those, like me, who think they are endowed with a sturdy heart, success is not guaranteed.

Absentee Election Officers at the Polling Stations

The first step for me was to know what forms to submit and where.  The form to submit was fairly simple to obtain, as were the instructions.  Where they were to be submitted was much trickier.  I asked two people – one, a colleague at work and the other, a neighbour in the same housing society that I live in, as to where I am supposed to submit this form.  They were not fully clear on the answer.

With a little digging on the internet, helped along with my colleague at work, I made a reasonable assumption that the voting booth (where I was told I needed to submit the form) for my residential area was a local school in Thane, the DAV Public school in Tulshibaug, Thane (W).  Accordingly, I went there a couple of times to submit my forms, only to be told that the election officers who were supposed to be at the booths from 10.30 am to 4.30 pm had not shown up for a couple of days.  I even got the number of the officer from one of the guards there and called her, only to be brusquely told in Marathi: “I am in Mantralaya.  Call me later.” (Hangs up.)

I also spoke to my neighbour in the society, and he helpfully said that one of the municipal councillors was staying in our society, and also that all filled forms could be handed over to him and he would take care of the submissions.  Consequently, when I spoke to the same neighbour a couple of days ago, I asked him if I could give him the forms.  He cautioned me that I should ensure that I had adequate documentary evidence for everything that I had mentioned – proof of identity, proof of address, etc.  I replied that I had my landline telephone bill – surely that should be enough?  He said they are being very strict, and it is better to supply two proofs of address, because some forms were being rejected.

Having heard this, I decided it best to go to the office myself, so I could handle any problems myself if they arose, rather than depend on someone else to take care of them.  Since there were only two days to go, I didn’t want to take the chance that the application forms might be rejected.

But before that, I thought I’d try the online voter registration option that showed up on the election commission site.  This started off well: you had to enter your mobile number and you would get a verification code that you could then enter into an online form for security, then follow up with all the details that the paper Form 6 required.  The proofs of address and identity could be uploaded from your computer.  But that’s when the process choked.  Whenever I tried to click upload on either the address or identity proofs, the process would give an error and exit.  So much for trying to save myself some legwork.

So I called around yesterday and talked to the municipal corporation office.  This  yielded some helpful advice from the person who answered the Thane Municipal Corporation (TMC) phone.  He said that voter registration falls under the ambit of the state government, not the TMC, and so, given that 25th was the last date, my best bet was to go to the Zilla Parishad Office (ZPO) near Thane Station and submit the form there.

The Thane Zilla Parishad Office

So today, I dutifully took my forms, with two proofs of residence to be sure, and as many additional proofs as I could gather, to make sure there would be no basis for rejection of the forms.  I was actually on sick leave today from the office, as I was suffering from a mild fever, a severe sore throat, and a painful cough, with phlegm threatening to choke me now and then, and had difficulty even sitting up, but I thought that voting was so important that I would bear the pain and exhaustion and still somehow register.

Finally got the strength to leave the home at 11.15 am, and took an auto rickshaw to the ZPO.  Got there in about half an hour, and after asking around I found the place where they were accepting voter registration forms.  Elated at having found the place, I went to one of the officers there and submitted the forms for me and my wife.

The officer took a cursory look at the submitted forms and then looked at the supporting proofs.  He said, “these proofs are not attested as true-copy.  This won’t do.”  I said okay and asked him if there was someone nearby who would do the job.  Sure enough, he said there’s a chap right outside the gate who will do the needful.  So I went there and the chap got all my papers stamped as true copy.  I gave him Rs. 20 for the trouble.

Incidentally, the rules in the form state that proof of age is required only when the stated age is between 18 and 25:

Figure 1: Stipulations on Requiring Documentary Proof of Age in Form 6

Know your “Part!”

Now I’m all set, I told myself.  I walked briskly and excitedly back to the desk of the officer with whom I had spoken earlier and laid the forms with the true-copy attestation on his desk.  He went through the details of what I had filled in the form, came to the section that said, “Details of applicant’s family already included in the current electoral roll of the constituency.”  (see Figure below).

Figure 2: Details of Family Members Already Enrolled (from Form 6)

He asked me why I had left it blank.  I said none of my family members were included in the electoral roll of this constituency.  He said, no, no, that will not do.  We need to have some reference there.  If not your family, the name of someone from your area, your building, etc., SHOULD be mentioned there, otherwise we cannot accept your form.  I told him the rules did not specify that, but he would not listen.  He said it was a requirement and that without that, they could not accept the form.

See the relevant instructions for this section and decide for yourself if any names NEED to be entered there.  In fact, the rules specifically state that names of people other than immediate family members should NOT be entered.

Figure 3: Instuctions for Filling Up Family Member Details in Form 6
Anyway, now that he had laid down the law for accepting the form, I had to comply.  So I asked him where I’d find the names of people to put down on the form.  To this, he said, do you know which “part” you belong to?  I said no, I don’t.  He asked me for my address again, and then said, well, why don’t you check 62 first?

This needs some explanation.  Turns out that I live in Thane Lok Sabha (Union Parliament lower house) constituency, and the Thane Lok Sabha constituency, in turn, consists of six legislative assembly constituencies: Mira-Bhayander, Ovala-Majiwada, Kopri-Panchpakhadi, Thane, Belapur, and Airoli.  Each of these legislative constituencies, in turn, is divided into hundreds of “parts.”  The Thane legislative constituency, for instance, consists of 353 “parts.”  What this chap was asking ME was to tell HIM which part I belonged to of those 353.

Should this burden be on the common man?  To help me, he said they have full printouts of all the voters in each part, and I could go ahead and check which part my housing society’s address falls in.  I said I had been told that the polling station for us was in DAV Public School in Tulshidham.  Oh, he said, why didn’t you say so, and then pulled out the full printout for that part (each of which is as big as a telephone directory, with the names, photographs, addresses, and elector Ids of every citizen in that part.)  After looking through that, he says to me, “your housing society is not mentioned here.”  

The amazing thing is that I was not alone in doing this.  The whole office was full of people who were poring through these huge books, trying to locate their housing areas and identify people who they could put down as references in the forms - a requirement that had NOT EVEN BEEN SPECIFIED in the instructions!

The officer then calls up the lady election officer who is supposed to be in charge of the DAV polling station to ask her if my society indeed belongs to that station.  She replies in the negative.  He then suggests some more part numbers for me to check.

I then go through several more directories of voter e-rolls, on directions from the officer, and fail to locate my society’s address in that those directories.  Finally, the guy calls another electoral officer to enquire where I might have to submit the form.  She tells him that I might need to go to the Majiwada TMC office to submit this.

The TMC Office in Majiwada

So I take another auto (after almost 2 hours at the first place) to the TMC office in Majiwada.  They are on lunch hour (a late lunch).  When the lady finally looks at my form, she is again unsure if I belong here.  She says, why don’t you ask someone from your society which part they belong to?  It will be on the back of their card.  I call a couple of people.  One of them says that he, too, has just applied, and doesn’t know; the other says that he got his elector card in Chembur, a different part of Mumbai, so he has no idea about the current part in Thane.

After further discussion, the lady asks me, for confirmation, whether I own my home that is mentioned in the form.  I reply that I do not own it but am renting it.  She says, “Oh, that might be a problem.”  I say, “Why?”  And she says, “Well, if you rent it, then you are there for one year – and there is no guarantee that you will be there next year at election time!”

I try telling the lady that these stipulations are absolutely absurd, because the voter registration form allows even homeless people to register, and in fact is very lenient with them – and with homeless people, you don’t know where they will be tomorrow, let alone next year.  They don’t need to submit any proofs of residence either – they only need to say which street corner they normally sleep on, and the election officers will come in the evening to verify that they indeed do sleep there.  I ask the lady, “Why am I being asked to jump through so many hoops when a homeless person is taken on his word?”  She backs off and says she’s not an election officer, just a teacher who is doing this part-time as part of government regulations, so while she understands it is absurd, she cannot help me.

Figure 4: Provisions for Homeless People and Their Address Documentation
The lady shrugs helplessly, but helpfully suggests that I talk to the big man in his cabin, both for advice about the part to fill in as well as whether the fact that I am a renter will cause problems.  However, he is having his lunch right then, and there is already a big queue of people to see him, and it has already been 3 hours since I set out to get this card, and my headache and tiredness are only getting worse.  To add to everything, it is looking bleak for me now and I have lost all hope of getting myself registered.  Unable to wait any longer, my spirit completely broken, I take an auto rickshaw and come home, fuming at the injustice of my disenfranchisement.

On the way I talk to the auto driver about my experience. He agrees with me and says that the poor people do not have to give any documentation.  He also says that he had applied for his voter ID card 6 years ago and never received it.  However, his name keeps figuring in the list of voters.  The last time, someone tried to stop him from voting because he did not have his voter ID card, but he successfully stared the man down.

So I came home, lay down a while to recover, and then decided that if they were not going to let me vote, let me at least write this article in protest.

Concluding Thoughts

If these are the kinds of struggles one has to go through just to get their name registered to vote, then I am sorry, India is a democracy in name alone.  The central, state, and local governments, for all their “registration drives,” have no genuine desire in allowing the common man to vote – at least the urban middle class voter. In fact, they would prefer that the educated, urban middle class voter not vote.

For the really poor voter, things are greatly streamlined – party workers come to their slums or hutments, give them forms to sign/thumb-print, submit them on their behalf, and make sure they get their cards in time.  And, on Election Day, the rural and urban poor are trucked to the nearest polling stations, cash and booze are stuffed in their pockets, and they are asked to vote for the party that sponsors them. 

Yes, voters are needed and encouraged in India, but only the “right” kind of voters.  Voters who might vote their mind are actively discouraged from voting by imposing unnecessary restrictions on them.  Consider the number of problems that I encountered which point to unfairness:

1.       Need to know which “part” I belong to. 
a.      Why impose this burden on the voter? 
b.      How many people are aware of the detailed administrative breakdown of their legislative assembly constituency – to the extent of knowing which of 353 parts of Thane assembly constituency they belong to? 
c.       Should this not be something the election officials of that constituency are aware of? 
d.      Should this not be easily obtainable on the computer with a simple address search?  I actually asked the officer if he could not just check with my address, and he said there was no such provision.  This information is not available on the ChiefElectoral Officer of Maharashtra’s website.  And you certainly cannot find it on the website of the Election Commission of India.
2.      Need to have proofs for identity.  This when the instructions specifically state that such a proof is necessary only for those whose age is between 18 and 25; for others they will accept the declaration without proof.
3.      Asking for attestation of documents (not specified with the instructions) for an address proof when it is clearly mentioned that election workers will come and verify your address by visiting you at the stated address.  This is also stipulated when the same form also says that homeless people need not supply anything except state which street corner they normally sleep on; the election officers will visit the place in the evening to confirm the address.  How is it that a person with a job and a home has less credibility than a homeless person?
4.      Telling me that the fact that I rent and don’t own my residence is a potential problem.  If this is a problem, then most of the people living in Mumbai cannot vote!  This is a deliberate attempt to put one more obstacle in my path.

It is clear to me at least, from first-hand experience, that all Indian governments (central/state/local/municipal) lie when they say that they want a high voter turnout.  My personal experience has been that they deliberately placed obstacles in my path and successfully prevented me from registering to vote.  There is no point passing the buck and saying that this official or that was guilty.  Ultimately, to me, the people who are in authority – the politicians – must take the blame.  If they set the right tone and tell their underlings how to behave, none of this would happen.  But the politicians we have are cynical and care only about their votes, not the people.  That attitude simply percolates down to the Sarkari Karmachari.

I live in a sham democracy and do not trust my governments.  

Today my governments disenfranchised me of the right to vote in the 2014 general elections.

Thursday, 10 October 2013

Remembering Navratri – and Watching Kids Today Growing up Without Childhoods

Remembering Navratri – and Watching Kids Today Growing up Without Childhoods

Written by Dr. Seshadri Kumar, 10 October, 2013

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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It is Navratri in India – the festival of nine nights celebrating the different forms of the goddess, the female force in the world.  It is one of the most important festivals of Hinduism, and is marked by much pageantry.

In Tamil homes, Navratri is celebrated by having doll displays (Golu) in homes.  The dolls are of gods and goddesses, as well as secular figures, and usually arranged in a mini-staircase arrangement (see this for a fairly elaborate Golu).  Often, along with the dolls, people create contemporary urban or rural scenes in miniature, such as schools, railway stations, temples, merry-go-rounds, wells, parks, fields, cattle, roads, and the like with small dolls of people engaged in assorted occupations.  A Navratri display in a Tamil home can be as elaborate as one wants it to be.  People often search for interesting and unique dolls far and wide so they can showcase them in their golu. 

Conversations between old-timers often are on the lines: “Look at my golu doll of Lord Krishna.  I bought it in 1962 – see how fresh the paint on it still looks!  Nowadays, the idols are not so well-made, the features are not so good, and the paint also flakes off very soon.  Everything is going down the drain.”  Everyone else nods sagely in agreement.  Or, “Look at those unique Chinese dolls that I found a few years ago – I just had to have them in my golu!” Or, "My husband got those two dolls for me when he went to Jaipur 2 years ago.  And those dolls on the third row are from a business trip he made to Japan.  And the ones on the bottom we picked up from Poompuhar - aren't they cute?"

When I was a child, we used to have elaborate Navratri golu displays in our homes.  We also had toy trains, matchbox cars with elaborate tracks, and electric toy race tracks with cars, all of which would go on display along with the golu.  Our home was one of the most decorated homes during Navratri.

Maami Sundal!

Festivals are useless without special foods, and Navratri is no exception.  In Tamil homes, every evening of Navratri is an occasion for the preparation of a “sundal,” a spicy and savory treat made with pulses.  Each day the pulse is varied – one day with garbanzo beans, another day with black-eyed peas, another day with peanuts, one day with peas, and so on.  Some days snacks other than pulses are also prepared.  For example, my mom made sankar pela, a fried savory item, yesterday.

Every evening, all the children of the neighbourhood would come and knock on the doors of our flat, crying out, “Maami sundal!” (“Maami” being an address to the lady of the house.)  We’d welcome them in, they’d look at the golu, see the train, the cars, the pastoral doll scene, etc., and my mom would give them all packets of the day’s sundal wrapped in newspapers.  Each day we probably had about 25 kids visiting to see the golu and partake of the sundal.  Every evening, after coming home from school, it was part of my duties during those nine days to wrap the day’s sundal in dozens of small packets to distribute to the kids and adults who would visit.  I also used to go to other’s homes to see their golus and ask for their sundal.  It was a great way to keep in touch with each other.

Singing for the Goddess

In addition to this, the ladies of the neighbourhood would visit each other during Navratri.  This being a festival of the divine mother, ladies have a very important part to play in it.  The festival used to be a very good way to socialize and catch up with your friends and relatives.  As a small kid, I’d often be ordered by my mom to escort her as we went to other people’s homes in the evening.  I used to find this quite boring, because they would talk about all their adult concerns which were completely uninteresting to a kid; but I had no choice and couldn’t say no. 

One of the common customs during Navratri is that people (especially ladies, but even gents who can sing) are encouraged to sing Carnatic classical songs in praise of the deity.  So whenever someone came to our home to see our golu, my mom would ask them to sing a song or two; and when my mom and I went to someone’s home, they’d ask my mom to sing something (I had no interest in Carnatic music at that time.)  Small girls in Tamil Brahmin homes would usually be trained in Carnatic singing; so one common scene during those days was to see young girls in their pavadai-davani (blouse-skirt – similar to the North Indian choli-ghaghra) come and sing whatever they had learnt from their teacher recently (in praise of the goddess, of course).

The final day of Navratri is Saraswati puja, in which all the books that we study are worshipped along with Saraswati, the goddess of learning.  The day after the nine days is Vijaya Dashami, the day when new learning is begun.

The whole festival had so much fun associated with it that it is impossible to forget.  For 16 years I lived abroad, but the memories of Navratri were always etched in my memory – taking the dolls out of storage the day before; arranging the golu; decorating everything; the kids ringing the bell and saying “Maami sundal”; visiting with neighbours and relatives; and the happy occasion of Saraswati puja (the day you were not supposed to touch your school books as you were worshipping the goddess that day!)

Playing in the Dark

But now, I am back in India, and yes, we do celebrate Navratri even today – we have a golu in our home as I write this.  But no kids come home saying “maami sundal.”  They don’t have the time.  They are too busy doing homework, going to tuition classes, going to music, drawing, and dance classes, not to mention personality development and other such trainings.  (I should add: I live in Mumbai.  I have seen the same thing in Pune and Bangalore, but I don’t know how things are in Chennai.)

Why talk about Navratri?  When I was a kid, on any day, we used to come home from school at 4.30 pm, and immediately used to change clothes, go out and play outdoors until sunset, which was 6.30 or 7.00 pm.  The only criterion on when to come back home was that the light was so dark that the tennis ball which was used to play cricket could not be clearly seen any more.  Once we got home, then we’d work on homework and other things, then have dinner and sleep.  No coaching classes of any kind – but plenty of fun!  If it was raining outside, we’d take out the carrom board and play carrom for hours on end, accompanied by cups of hot coffee, tea, or Horlicks, and the choicest snacks to go with them.

But now, when I get home from work, I see no children outside (if I manage to get home when there is still light).  The first time I saw this was quite unbelievable – it was 5.30 pm, bright light outside, and not a kid in sight.  And then, suddenly, at 7 pm, after it was dark and the electric lights went on in the housing society where I live, all the kids came out to play.  I couldn’t understand why the kids weren’t playing in sunlight but preferred to play in streetlights.  On inquiring, I found out that all the kids go to coaching classes immediately on arriving from school, and the classes end only at 7 pm, and so that’s when they play.

This is wrong.  Children should play in the sunlight – that’s how they get Vitamin D - from the sunlight falling on their skin.  And not just this – there is something really uplifting about playing in the sunlight.  This is why, in some countries in the Northern Hemisphere, such as the USA, people are often afflicted by what is known as Seasonal Affective Disorder (SAD) – a psychological illness with the symptoms of depression that is linked to the absence of sunlight in the winter, when days are very short – sunrise can occur at 8 am and sunset at 4.30 pm.  These people are diagnosed “light therapy” – treatment with artificial lights to compensate for the lack of sunlight.  And here in India, you are asking kids to stay indoors and play in the darkness when there is abundant sun available!!  Not to mention that you cannot possibly play cricket in your society compound when it is hard to see the ball!  And all this sacrifice for what?  To attend coaching classes??

The Coaching Class Culture

Why do children need coaching classes all their lives?  I can understand if parents are concerned about a coaching class for the kid who is in the Xth or XIIth standard, as they are preparing for important public board exams and so think a little extra assistance may be needed.  But why have ANY coaching for a kid in the 5th standard?  When are these children going to have a little fun and enjoy their childhood?  I am truly saddened that these kids cannot live the carefree life I lived as a child.  No coaching classes for me – except I did try Agrawal’s classes for XIth standard, hated it, and told my dad I wouldn’t enrol in it again in the XIIth standard. I simply told my dad that Agrawal’s classes was robbing me of all my play time, and he agreed.

Agrawal’s classes was the premier coaching establishment in Mumbai when I was a student, with its main branch in Dadar Circle. Their most coveted class, the “vacation batch” of XIIth std. coaching, was a perfect way to ruin the summer vacation before you entered the XIIth grade – spend the entire vacation enrolled in the “vacation” batch of Agrawal’s classes and mugging away.

No siree Bob!  Not for me.  I enjoyed my vacation soundly, slept happily every afternoon, had fun with my Dad on the weekends when we’d go to South Mumbai to take photos and he’d teach me about photography before both of us heading to eat at “Chetna” or “Talk of the Town” or some other place in that area.  The entire summer vacation was meant for fun.  My father wasn’t much bothered, really, whether I got into engineering or not.  He used to tell me that engineering and medicine were not the only things to study in this world.  If I got in, fine; if I didn’t, he said pure sciences were also a good option to pursue (he himself was an organic chemistry professor, and a very successful one, so he had reason enough to say this.)

The only coaching class I took in addition to that XIth Agrawal class was the correspondence course for IIT-JEE from Agrawal.  Even in that year, I never missed my daily dose of carrom for 2 hours a day or other games.  I also got sick that year with TB and was bed-ridden for 2.5 months.  And I didn’t do too badly – got into IIT Bombay with a pretty good rank.


I can make similar comments about music, dance or any other personality-development class parents put their kids through.  All this is good, of course, but within bounds and in balanced quantities.  A sensitivity for music or dance in a child is desirable, but not at the cost of basic playtime, and outdoor playtime at that.  Nothing equals the sheer joy of playing in the sun.  If there is time left over, then chuck the academic coaching class and let the kid learn one thing - be it music, dance, or whatever he or she fancies.  Don't make it an obsession. Training your kid in music is not going to guarantee that she will become the next Lata Mangeshkar, MS Subbulakshmi, or Kishori Amonkar, just as making your son mug all day is not going to ensure he becomes an engineer or doctor.

You Either Have it Or You Don’t

People have to stop obsessing about the rat race and think about the negative consequences of denying their children childhoods and the precious memories that go with it.  My personal belief has always been that if you’ve got what it takes, you don’t really need any coaching classes.  If you don’t have what it takes, all the coaching classes won’t help you.  I think most people’s experience, if they are honest about it, will bear this out.  The coaching establishments are taking everyone for a ride.

It’s much like that exam, the Graduate Record Examination (GRE), which one has to do well in to get admitted to American Universities after an undergraduate degree.  The GRE, when I took it, had a Verbal, a Quantitative, and an Analytical section.  The Quantitative was the easiest section, and you were widely expected to ace it.  The Analytical was also easy to score, since it was mostly composed of puzzles and you could solve all of them with a little practice.  The real roadblock for most people was the Verbal section, which tested your English.  Most people would go around rote-memorizing words and their meanings by the hundreds, hoping that such an effort would help them achieve success in the Verbal portion of the GRE.  But what I noticed was that only those whose native comprehension of English and ability to use the language well were already fairly good (because of a lifetime of reading) actually did well in the exam.  All the rote-memorization was really of little use.

The same lessons are true for kids in today’s world.  Yes, you should work and prepare for exams.  But working all the time, spending all your free time in coaching classes, and obsessing about exams, will never get you there.  If you still made it after all that pain, don’t attribute your success to the coaching class.  You would have gotten in any way.  And there is a price you are paying for all this.  Don’t forget the old saying, “All work and no play makes Jack a dull boy.”  We are raising a generation of dull Jacks and Jills.

So parents, next year, please don’t ruin your kids’ childhood.  Let them go around the neighbourhood shouting “Maami sundal” and admiring each other’s golus – and just be kids.

Saturday, 4 May 2013

Can you Compare Today’s Rape Victims to Draupadi?


Can you Compare Today’s Rape Victims to Draupadi?

Written by Dr. Seshadri Kumar, 04 May, 2013

Copyright © Dr. Seshadri Kumar.  All Rights Reserved.

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

You can reach me on twitter @KumarSeshadri.

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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In recent times, there has been a tendency in India to invoke the name of Draupadi, the unfortunate heroine from the Hindu epic Mahabharata, in a variety of contexts.  Satirists and cartoonists often liken the nation (India) to Draupadi herself, with politicians stripping her of everything through scams.  Mother India, as Draupadi, beseeches the Prime Minister for help; as Dhritarashtra was in the epic, Manmohan Singh is silent at this injustice.  Others, outraged by the several recent incidences of rapes of women in India, compare the plight of the rape victims to that of Draupadi being disrobed in the assembly during the game of dice.

How valid are these comparisons?  What was the status of women at the time of the Mahabharata?  Was Draupadi really the model of a liberated woman who insisted on getting justice for the wrongs done to her, and succeeded?  And is the fact that women today are unable to get that kind of justice a reflection of a weakening of women’s status in Indian society, as some believe?  Were women better off in the hoary past?

To understand the answers to these questions better, let us look at some particulars of what happened to Draupadi in the Mahabharata.

The Game of Dice

The Game of Dice is an important incident in the epic Mahabharata, in which the Kauravas, jealous of the prosperity of their cousins the Pandavas, invite them to play a game of dice with them in their court at Hastinapura, in the specially-constructed assembly hall.  Shakuni, the uncle of Duryodhana, the eldest Kaurava, who will play the eldest Pandava, Yudhishthira, in the game that follows, is a master at the game.

Yudhishthira is fond of gambling but is not skilled at it.  He recognizes the dangers of playing dice, but out of politeness, cannot decline the invitation.  Yudhishthira’s mortal weakness is that once he starts playing, he cannot stop.  He is a degenerate gambler.
 
The Kauravas exploit this weakness of Yudhishthira.  He first loses valuables, land, jewels, and all his possessions, but still doesn’t stop playing.  Goaded on by Shakuni, Yudhishthira then gambles away his brothers, one by one, and finally himself.  When he thinks he has lost everything, then Shakuni asks him if he wants to play one last time by gambling something he has not yet gambled – his wife, Draupadi.  The desperate Yudhishthira agrees and loses Draupadi.

Draupadi’s Horror

Drunk with their success, the Kauravas decide to use this opportunity to humiliate the Pandavas.  Duryodhana asks his charioteer to summon Draupadi to the court as a slave of the Kauravas.  She is amazed at the news, and asks a legal question of the assembly: whether, Yudhishthira having lost himself, could stake his wife when he was no longer free.  Duryodhana, in response, asks the charioteer to tell Draupadi to come to the assembly and ask the question herself.  Draupadi refuses, at which point Duryodhana asks his brother Dussasana to bring Draupadi to the assembly, using force if necessary.

Draupadi, on seeing Dussasana approach her, tries to run to the female chambers of Dhritarashtra’s queen Gandhari, but Dussasana drags her by her hair and brings her to the assembly.  In the assembly Draupadi, weeping, asks her question of the elders: whether, having lost himself to Shakuni, Yudhishthira could stake Draupadi.

The Debate in the Assembly

To this, the patriarch Bhishma responds (Ganguli, Sabha Parva, p. 129): “O blessed one, morality is subtle.  I therefore am unable to decide this point that thou has put, beholding that on the one hand one that hath no wealth cannot stake the wealth belonging to others, while on the other hand wives are always under the orders and at the disposal of their lords.  Yudhishthira can abandon the whole world full of wealth, but he will never sacrifice morality.  The son of Pandu hath said, 'I am won.' Therefore, I am unable to decide this matter.  Shakuni hath not his equal among men at dice-play.  The son of Kunti still voluntarily staked with him.  The illustrious Yudhishthira doth not himself regard that Shakuni hath played with him deceitfully.  Therefore, I cannot decide this point.”

This is followed by a protest from Vikarna, one of Duryodhana’s younger brothers, who states his viewpoint that because of Draupadi’s objection that Yudhishthira was no longer a free man when he staked Draupadi, as well as a second point that Draupadi did not belong to Yudhishthira alone, being the common wife of all the brothers, and so could not be staked by Yudhishthira alone.

The matter is finally settled by Karna, who states that since Yudhishthira had lost all his possessions to Shakuni, he had already lost Draupadi, whether or not he staked her explicitly.  He further states that even the clothes on the Pandavas and on Draupadi belong to the Kauravas, and if the Kauravas order it, the Pandavas should remove them.  He asks Dussasana to remove Draupadi’s robes as well.  The Pandavas do not object to any of this, but remove their own upper garments in response.  Dussasana proceeds to remove Draupadi’s single robe in which she is dressed.

What is supposed to have happened, according to the epic, is that as Dussasana tried to remove Draupadi’s robe, new robes kept magically appearing and he was unable to disrobe her because she was praying to Lord Krishna to help and he gave her divine help.  (What actually happened might have been much worse for Draupadi; but we will never know, since history is written by the victors, and the Pandavas, understandably, would not have wanted history to record events that portrayed an indignity to their wife any worse than this.)

Nevertheless, let us take the events as they are recorded, and see what they tell us about the society of those days.

The Status of Women in the Society of the Mahabharata

Note that in all these debates in the assembly, no one (including Draupadi) asks whether a husband has any right to gamble away his wife!  Even the wise Bhishma, who knows the Law (Dharma) better than anyone else, says that “wives are always under the orders and at the disposal of their lords.”  

Draupadi’s own argument is not whether Yudhishthira has any right to stake her, but rather the technical point of whether, having lost himself, he could stake her.  Karna’s argument also appears to have force according to the rules of the day (for no one disputes it) – that if Yudhishthira had lost everything he owned, including himself and his brothers, his wife is automatically lost, being counted as one of his possessions.

Look at poor Draupadi’s plight.  Having been lost by her husband in a game of dice, she had absolutely no legal recourse.  Dussasana, who disrobed her in the assembly, and perhaps worse too, would have been guilty of no crime under the laws of those days, because he was only doing all this with a slave of his, and slaves had no rights.  They belonged to their master, who could do what they pleased with their slaves.  (Remember the abuses meted out to black women during the period of slavery in American history – their owners regularly used them for sex when they wanted it.)

Yudhishthira the Just

The real criminal in this entire episode, and the real reason for all the heartburn and the eventual war in the Mahabharata, is not Duryodhana, Dussasana, or Karna; for they only behaved as a master was allowed to behave with his slaves in those days; but the degenerate gambler husband, Yudhishthira, who doomed his wife to a life of slavery (even if, fortunately, only for a short period) because of his addiction to gambling.  But here is the rub: this act of abandoning his wife to such cruel people is not even considered an offense by the gods of those days. 

In the final chapter of the Mahabharata, the five Pandavas and Draupadi attempt to ascend directly to heaven in human form.  Yudhishthira is the only one who succeeds, the others having fallen and died in the journey as a consequence of their various imperfections; but even he has to spend a sixteenth portion of a day in hell as a penalty for his sins – but the sins do not include abandoning his wife in the game of dice.  The only sin that is counted against Yudhishthira is his having lied on the battlefield about Aswatthama, his preceptor Drona’s son, having died.  

The abandonment of one’s wife is considered to be insignificant, an offense so minor that it pales in comparison with uttering a lie.  In his assembly reply to Draupadi, even Bhishma doesn’t fault Yudhishthira’s morality for staking his wife – instead he praises Yudhishthira for his “morality.”  Abandoning your wife did not affect your moral standing in those days.

Married to Five Men - Willingly?

One should also remember the way Draupadi was married off to the five brothers.  At the swayamvara of Draupadi, it was Arjuna who executed the difficult feat set for the winner who would take Draupadi as a wife.  When they came home, Yudhishthira said to his mother, “Look, mother, what alms we have gotten today!”  And their mother, Kunti, who had not seen Draupadi with the brothers, simply said, “Whatever it is, share it equally among yourselves.”  A casual comment like that, said in ignorance, was treated as an order, and the five brothers decided to wed Draupadi together.  

In the entire discussion that follows with Draupadi’s father, Drupada, not once does anyone ask Draupadi if she has an opinion about the matter – that she was to be shared by five men.  There is an extensive discussion on whether five brothers marrying one woman would be committing a sin, and when Drupada is relieved of that concern, he gives his assent to the wedding.  Whether Draupadi cares about her body being shared is no one’s concern.  

(I should add here that Satya Chaitanya has argued, reasonably convincingly, that Draupadi’s silence during this entire episode is completely at odds with her generally vocal and assertive nature elsewhere in the epic, and suggests that Vyasa whitewashed some portions of the epic to remove content that would have been unacceptable to the society of his times, such as Draupadi’s objections to this arrangement.)

In addition to having to physically compromise herself in this way, poor Draupadi also has to be the butt of offensive taunts, such as the one Karna throws at her in the assembly after she has been gambled away: “The gods have ordained only one husband for one woman.  This Draupadi, however, hath many husbands.  Therefore, certain it is that she is an unchaste woman.  To bring her, therefore, into this assembly attired though she be in one piece of cloth – even to uncover her is not at all an act that may cause surprise.”  Draupadi pays for the foolishness of her husbands who trap her in this unconventional marriage that is not fully accepted even in their society – by men who were therefore duty-bound to protect her – but whose failure to do so is not counted as a sin or a failure in the epic.

Conclusion

So, while it is easy to talk about the gang rape victims in India and compare them to Draupadi, remember that in the age of Draupadi, women had no rights.  They were treated as chattel to be used at their fathers’ and husbands’ whims.  At least, in today’s India, women have some rights, and they don’t belong to their husbands.

Violence occurs today as well against women, but at least it is regarded as a crime.  Even if Dussasana had raped Draupadi in the assembly hall, the nobles assembled in the court wouldn’t have even filed their society’s equivalent of an FIR. 

After all, she was their slave.

But, in the end, though, Draupadi did have the last laugh.  Bhima tore out Dussasana’s heart in the great battle, tore out his arms that had dragged Draupadi by the hair, drank the blood from Dussasana’s still-beating heart, broke Duryodhana’s thighs and killed him. 

Those who insulted Draupadi paid for the insults with their lives.  Draupadi may not have had legal recourse for the insults done to her, but most rape victims today would be delighted if they could get that kind of revenge on the men who raped them.  One could argue that the FIRs they file against their rapists aren’t worth the paper they are written on, and they would any day trade them for a good old eye-for-an-eye, the way Draupadi handed it to Dussasana and Duryodhana.

But then, you need a husband like Bhima.  Any qualified volunteers?

References

Ganguli, K.M., The Mahabharata – Translated into English Prose from the Original Sanskrit Text, Munshiram Manoharlal Publishers Pvt. Ltd., 2002 (Original Publication 1883-1896).  Online at http://www.sacred-texts.com/hin/m01/index.htm

Acknowledgements

I would like to thank my wife, Sandhya, for reading a draft of this article and giving valuable comments that, in my estimation, have helped improve this article.


Tuesday, 9 April 2013

Why I Will Not Sue Rahul Gandhi for Stealing my Speech


Why I Will Not Sue Rahul Gandhi for Stealing my Speech

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Written by Dr. Seshadri Kumar, 09 April, 2013

Copyright © Dr. Seshadri Kumar.  All Rights Reserved.

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

You can reach me on twitter @KumarSeshadri.

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 was watching the TV last week on some goings-on at the Confederation of Indian Industry (CII) summit, notably the presence of our young Yuvraaj (heir-apparent) at the CII.  That reminded me of an interaction I had in a previous company I used to work in, not too long back ago.  Watching Rahul Gandhi on TV, I thought that was me speaking on screen, and that my presentation at my old company had been recorded secretly and was being telecast!! 

So, without further ado, let me tell you about my exciting interaction with my colleagues, years ago.  Judge for yourself if this is a straight lift or not.

My CEO had asked me to give a presentation to everyone in the company on my division’s performance and help everyone understand how we could all do things better.  Following are some excerpts from the interaction...I saved a transcript of the speech at the time because I was so proud of it.  Now it looks like I had good reason to be proud of it.

Introduction

Dr. Kumar will talk to us about how we can succeed in this company, based on his experience in our company and his understanding of the challenges facing our company in this challenging environment.  In particular, our competitors are aggressively innovating, adopting new and more efficient sytems; the world’s economies are in a downward spiral and so there is less money to go around; being lean and still being profitable is a huge challenge.  Europe’s spending is rapidly going down, so we need to tap the Indian and Chinese markets to sell our products effectively.  All of these challenges need to be addressed, and we are hoping Dr. Kumar can help us see some light in this regard.  Please welcome Dr. Kumar!

My Speech of a Lifetime

What an Honor!

Thank you very much!  It’s an honor for me to be here today.  And I’ll tell you why it’s an honor.  These days, we think of our organization as a chemical company.  But if you go back 50 years, 100 years, you think of our company as rivers – rivers of sulphuric and nitric acid, streams of naphtha, petroleum, natural gas, chorine, bromine, fluorine.  Everything we make is based on those rivers.

And now, we have gone way beyond that.  We have built products, chemical structures, with energy and force, and you are the people who are telling the world about it.  And that’s why it’s an honor to be here talking to you.  We had rivers of chemicals, now we have rivers of products, and by that I mean rivers of energy, rivers of force – and you are giving those rivers of force to the people – I mean forces of rivers – I mean energies of forces – or was it energies of chemicals? ... sorry, I lost it.

When I joined this company 10 years ago, nobody knew about it.  It was absolutely unknown, even though it was founded by my great-grandfather and then managed successively by my grandmother and my father for 50 years.  People said to me, “what company is that?”  But now people know us!  So thank you!  Thank you for raising our company from the mess and wilderness that our founders, my great-grandfather and his colleagues, and those who followed him, like my grandmother and my father, and his colleagues, including many of you, left it in.  Like I said, that’s why it is an honor to address you.

Suresh the Plumber, or...??

I want to start off by telling you a real-life story.  I was coming to Mumbai from Dehradun via the Dehradun Express, and I met Suresh the plumber.  I asked Suresh why he was coming to Mumbai, and he said he didn’t know.  I asked him, did he know where he was going to work when he came to Mumbai?  He said yes, he was going to come to our company here and get a job.  I said, do you have a job offer from our company? He said, no.  We continued talking on the train and by the time we arrived in Mumbai – for the next 40 hours – and they call it an express – ha ha – isn’t that funny? -  I had really gotten to know Suresh the stenographer very well by now.  We went to his home in Mumbai, which was a 6x10 hut in Bandra, and he offered me tea.  Yes, tea!!!  In a 6x10 home!  That’s the kind of people we have in this country!!  I asked him how he was confident that he could get a job in our company when he didn’t even have an offer.  He said, hey, you work there, right?  How hard can it be then?  So, boss, that is the power of our company that I see!  The idea that we are seen as an employer for one and all – this diversity is our strength!

I want to talk about diversity rather than company performance for three reasons here.  One, it is easier than talking about company performance, which I know sucks right now.  Two, man doesn’t live by money alone!  Three, as Warren Buffet said, “Should you find yourself in a chronically leaking boat, energy devoted to changing vessels is likely to be more productive than energy devoted to patching leaks.”

Boss, what is important is that a Dalit like Suresh the accountant, who I met in the Dehradun express, has the same opportunities as people from other communities in our company.  Because if we don’t have that plurality, that diversity, our company will never be strong, and if it is not strong, we cannot get great results in the future.  I know we can.  We may not have them today, but I have faith in you.  I have faith in this company.  I have faith in the Dalits and Muslims in this company, like Suresh the office boy.  What an example Suresh the office boy can be for the rest of his community!  He can take the entire Muslim community forward – sorry, I lost it again – that was supposed to be Iqbal the office boy – and they all have hopes and we have to pave the dreams that our hopes are walking on – or pave the hopes that our dreams are walking on. (sotto voce: I think that’s right.  Yeah, sounds about okay.  Which consultant wrote this damned speech?  To think I paid Rs. 500 for it.)

I know a lot of people are saying that we should focus on hiring people based on their knowledge of chemicals, chemistry, the chemical industry, and other such irrelevant things rather than look at Dalits, minorities, women, tribals and other such groups.  The argument used for such ideas is that we are a chemical company.  But let me tell you, we are a company made of humans first, and then a chemical company.  The biggest danger for us – well, for me – is if we stop hiring minorities who have no knowledge of chemistry but are beholden to me and instead actually start hiring competent people regardless of their background!  How will this company – or at least my group – survive?  Well, you did ask me for MY perspective, right? – so there, you got it!

I Have Faith in You!

There are many things lacking in this company.  I know things have been bad.  I know it is my group’s responsibility to build the infrastructure on which the rest of the company depends.  But I cannot do it alone.  I need you.  I need you to solve my problems.  I know you can solve them.  That’s why I want to encourage partnerships between my group and other groups in this company – together we can solve my group’s problems – the problems I couldn’t solve.  I have faith in you.

And why is that?  Well, when was the last time anyone in our group talked to the rest of you about what you want in the last 10 years when I was the group manager?  What kind of infrastructure were we building without talking to you?  When did you have any input into what we were building?  Have you ever been asked for your input, in the last 10 years that I was heading this group?  That’s a question!  I’ll tell you - the answer is no!  The manuals we are using in our group talk about how to make tea and coffee, when the need of our company is to make acetic acid!  When was the last time you needed a lesson to make tea?  I don’t remember the last time I needed one.  Hahaha – aren’t I funny? 

So we need to change the way we train our people.  There has been no vision in the way our employees are being trained.   We don’t have vision because we cannot see!  We don’t know how to make acetic acid.  All that has to change.  And you have to help us make acetic acid.  But only if you understand and accept diversity.

No Knight on a White Horse

Sometime back the company went ahead and got an outside management consultant who gave lots of suggestions on how to restructure the company to make it more efficient.  I tell you the problem with that.  See, companies like that – Accenture, McKinsey – these companies are very simplistic in their thinking.  We are complex.  You are all managers of complexity, so you will win in the end.  You are dealing with people trained in complexity.  Our problems will not be solved by some knight coming in on a white horse telling us to focus on simple things like efficiency, innovation, vision, aspiration, and the like.  

If you cannot carry all the diversity of the company – Suresh the security guard, Iqbal the cook, and the others, with you, then all solutions are useless.  Diversity is the only thing that will take our company forward.  The decision-making structure in this company consists of a few senior managers who take all the decisions.  How can the company move forward with this model?  Unless we have every Iqbal, Girish, and Suresh involved in the decision, we can never be profitable.  I consider Wack Jelch a hero but he was only a representative of all the other heroes in GE.  I want the voice of all the minorities in our company to be heard.

And that is the central question: how to give voice to Girish, Suresh, Iqbal and others like them.  We do things like this, we do it softly, and we will win.  You know, visitors come to our company and I take them to the cafeteria for lunch, the noise there drives them crazy.  Boss, why is everyone here complaining about the company, they ask.  They ask me, give us a simple answer.  I tell them no, I cannot give you a simple answer because our environment is complex.  It isn’t because we are sinking as a company; it isn’t because we haven’t paid a raise or bonus to our employees in years; and it isn’t because promotions have stopped for the last ten years.  No, that’s not why they are complaining.  Those are the simple answers you are looking for...but we are not simple.  We are complex, like a complex beehive full of activity.  They are complaining because they don’t have voice.  I tell them I know that’s too complex for you to understand, but we in our company, we are trained in complexity.  So we will win.  All we need to do is give everyone a voice.

***End of Speech***

Concluding Thoughts

Now you see why I was stunned when I saw Rahul Gandhi’s speech.  I thought it was just lifted straight from mine!!!  My immediate reaction was anger.  He stole it, dammit!  He should be punished for that!  My talk was recorded, but was for only intra-company viewing - some rascal must have sold it!

Then I thought of how rich Rahul’s family must be, and I started getting greedy visions – visions of me suing the hell out of him for damages for copyright infringment, getting awarded millions by the courts – and then I would retire, spend my time shuttling between the beaches of Goa, Kerala, Majorca, and Miami; the hill resorts of Kullu, Copper Mountain, and Turin; live the life in London, Paris, and New York; and sip martinis in Rio.  Maybe even get myself a dacha in the Crimea and discuss defense deals with Putin and Depardieu.  Time to call Ram Jethmalani, I said to myself.

Then suddenly reality hit me and I thought of a possible discussion in the courtroom.  The judge might, I thought, ask me a simple question: “What damages?  What benefit do you think he might derive from your speech?  And why do you believe it will benefit him?  How much did it benefit YOU?”

That stumped me.  I didn’t know how to answer that one.  Googly! 

Because, you see, the day after I made that speech in my past company, they fired me.

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Concluding Disclaimer:  For those to whom it isn't yet glaringly obvious, the entire preceding article is meant to be a joke.  I do not mean to imply that Rahul Gandhi actually stole from this speech - it really isn't worth stealing from! :-)  Just making it obvious in case someone is tempted to use legal flak!  Also, some of my friends were worried about the ending of the article - the company firing me.  Rest easy.  This story is fictional.  If I really had given this speech, I wouldn't be telling you about it publicly - I'd be too ashamed of myself.  Not ashamed had I been actually fired, but ashamed if I had given such a miserable speech :-)