Premise: Evol Story by Sharika Nair reviewed by Anusha Mysooru

Evol Story by Sharika Nair

Reviewed by Anusha Mysooru

 

 

Evol story (Out of Print 54, September 2024) is a clever narrative that takes readers on a journey through the reverse evolution of Prakash, who openly wears his heart on his sleeve. By the end of the first section, it’s clear there’s a girl and a boy – when their chemistry ignites, readers smell fire.  The story unfolds in a reverse narrative style, alerting readers to play detective.

 

We follow Prakash, as he hides in the storeroom while his crush is pursuing an MBA. Through overheard conversations in the living room, readers witness that Prakash’s fate is largely his own. His fate is sealed – no chance for redemption. As we continue reading, we wonder if there was any trace of hope, for a different outcome.

 

As we travel to the past, readers meet Lekha and Suresh – and we bookmark them based on Prakash’s reactions to their visits, making a mental note to understand the emotional landscape of our protagonist. They offer clues, of his past and his impulses, anything at all to understand his current state – and in doing so, the writer gives us hope, even though we already know how it will end.

 

Just as Prakash is about to jump off a three-storey water tank, we face the pivotal event that we know can no longer be changed, filled with a foreboding sense of certainty. We are onlookers to Prakash’s frivolous love, driven by a sense of revenge and vanity. As the pain he may cause his family surfaces before he takes the plunge, we chuckle when Prakash craves biryani and ice cream, while he ultimately jumps to avoid embarrassment as the police arrive.

 

With no scope for redemption, we are transported to a ceremonial lunch, as seeds of mutiny are unknowingly sown in Prakash’s mind. While rice is mixed with sambar, proverbs about perseverance are served as the antidote to problems in love. Later, when Prakash faces rejection, we realize this too late, aching to shake him awake, to stop Prakash from making a mistake.

 

In the end, the writer sheds light on how it all began. A moment illuminated in purity and innocence, only to be tinged with an outcome that we are aware of. As the story concludes, we are no longer just readers but investigators, trying to trace when, how and why love transformed into something else.

 

By narrating this story in reverse, the writer leads you to question our instinct to apply the concept of cause and effect – common in life – to Prakash’s love story. Narrated in third person, the story nudges us after each section to examine the facts not to predict what happens next, but to question in earnest – why did it happen? Why did Prakash get to a state of stacking packs of Carefree sanitary napkins? By guiding us through this past-mortem, the writer doesn’t satiate our need for causality but instead fuels our spirit of inquiry. 

Read Sharika Nair's 'Evol Story', in Out of Print 54, September 2024.

The reviewer Anusha Mysooru is an Out of Print reader.

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Premise: Reclamation by Bhumika Anand reviewed by Mahima Kohli

Reclamation by Bhumika Anand

Reviewed by Mahima Kohli

Reclamation (Out of Print 51, December 2023) is a quintessential COVID story without ever portending to be one. True to its title, it’s the story of a young(-ish) woman Sujata’s attempt to reclaim her life and identity while still grappling with the sudden loss of her long-time partner, Adi.

The story grabs your gullet with the opening line, ‘There was no good way to get over grief.’ Things move fast. Her friend convinces her to try online dating, she agrees and matches with a guy who appears to be the very antithesis of Adi. The guy, Sharan, is a total nincompoop, you know it and Sujata knows it, but the author leaves you in no doubt of Sujata’s intentions – she wants to have sex with somebody, anybody, so she can stop comparing every guy for the rest of her life with Adi. She is after closure, and in the end, (spoiler alert) she gets it.

The story is set in Bangalore, and the characters are well-etched, each with a unique voice. Anju is that faithful if blunt friend who helps you through a break-up (in this case, death) by opening your eyes to the truth. Sharan is the stereotypical US-returned IT engineer – horny and self-absorbed, with an oedipal complex. He is underwhelming in every respect, which it turns out is exactly what Sujata needs to help regain her power and reclaim her life from the wreckage of her old life.

Sujata is the picture of sophistication – a modern woman of forty who faces the travails of office politics and living alone in a big city with elan. She dresses elegantly, knows how to keep her house functional and beautiful, and isn’t afraid of running the show in bed. And, like most of us, she also forgets to fill her Drink More bottle that she bought to remind herself to drink water. Sujata is any one of us, rebuilding her life in the aftermath of the pandemic.

The story sets up a simple premise – there is no good way to get over grief – and delivers on it. Sujata finds her empowerment in a one-night-stand, which she isn’t ashamed to seek for herself despite the guy pretending to want otherwise. From her journey, you learn that in overcoming grief, there might be some false starts (moving houses but failing to leave the memories behind) and some compromises (40-year-old Bumble matches arriving unwashed and bringing cheap Dairy Milk chocolates on a date). But in the end, you’ve got to find a way to pick up the pieces you want to keep from your old life and move on to a new one. Through Sujata, you get to live that soul-stirring transformation.

Read Bhumika Anand’s ‘Reclamation’ in Out of Print 51, December 2023.

Reviewer Mahima Kohli is a loyal Out of Print reader based out of Delhi and Mumbai.

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Kodaikanal Gandhi Prize 2023, First Prize (shared) – Krishna Kalal

Kodaikanal Gandhi Prize 2023

First Prize (shared)

Essay Topic: How might Gandhi have responded to the way elections are conducted today, looking at one or more of the following: (1) election financing; (2) campaign rhetoric; or (3) the election commission.

Gandhi vs. the Election Circus

by

Krishna Kalal

DPS Bopal, Ahmedabad

Mahatma Gandhi, a towering figure in the Indian independence movement, left an enduring legacy that extends beyond the realm of political freedom. Gandhi's philosophy of non-violence and his vision of democracy, often referred to as "integral democracy," offer insights into

how he might have responded to the contemporary challenges in the conduct of elections. In exploring this, we will examine three key aspects: election financing, campaign rhetoric, and the role of the election commission.

To understand how Gandhi might respond to modern elections, we must first delve into his conception of democracy. Unlike the Western liberal view of representative democracy, Gandhi's integral democracy envisions a society without representative government, capitalist greed, and social hierarchies. His emphasis on citizenship duty, ethical renewal, and enlightened citizenship sets his model apart from conventional notions of democracy.

Gandhi's democracy is not merely a political institution but a form of "shared sovereignty," where ethics play a pivotal role in governing society. Rejecting the individualistic and materialistic nature of Western liberal thought, Gandhi advocates for a moral and ethical foundation for political life. His philosophy of non-violence becomes a transformative dynamic, offering an ethical solution to the pervasive issues of injustice and inequality.

A well-functioning democracy requires vibrant political parties and competitive elections. Political parties perform several crucial functions, including: ‘‘1) the integration and mobilisation of citizens; 2) the articulation and aggregation of interests; 3) the formulation of public policy; 4) the recruitment of political leaders; and 5) the organisation of Parliament and government.’’ In order to function effectively and to fulfil these roles, to run for and win office, or to serve as an effective opposition, political parties and their candidates need significant financial resources. India has had a mixed record in coming to terms with this reality.

Gandhi, a fervent advocate of simplicity and moral integrity, would find the elaborate and often opaque nature of election financing deeply troubling. In his vision, the means to achieve political ends must align with ethical values, a sentiment that sharply contradicts the prevalent trend of massive financial contributions, corporate sponsorships, and the influence of money in shaping political outcomes.

Gandhi's integral democracy hinges on the active participation of citizens in political processes, with an emphasis on decentralised decision-making. In contrast, the current state of election financing often fosters a system where a select few wield disproportionate influence through financial contributions. This clash amplifies the ideological dissonance, as Gandhi envisions a democracy where the voice of every individual, irrespective of financial standing, holds equal weight.

Gandhi's critique of modern civilization's materialistic values finds resonance in his clash with election financing. The lavish spending on political campaigns, the commodification of candidates, and the prioritisation of economic interests over ethical considerations starkly contrast with Gandhi's vision of a society grounded in moral values, simplicity, and self-sufficiency.

Election financing, with its reliance on corporate donations and vested interests, becomes a battleground where the spirit of democracy faces a formidable adversary in the Gandhian narrative. The drama unfolds as Gandhi's principles challenge the very foundations of a system where financial prowess often dictates political success, raising questions about the legitimacy and morality of such power dynamics. How much of that money is actually put to good use? Is there actually no nexus between black money and political fundraising? What is the strategy behind the expense utilisation? Questions that are never addressed.

Gandhi, an apostle of truth and non-violence, envisioned a political landscape where integrity and sincerity prevailed. The drama unfolds as his unwavering commitment to honesty clashes with the intricate web of exaggerations, half-truths, and at times, outright falsehoods that characterise much of modern campaign rhetoric. At the heart of Gandhi's ideology is the belief in the transformative power of dialogue and constructive communication. His commitment to open, respectful discourse contradicts the confrontational and divisive nature of contemporary campaign rhetoric. The drama intensifies as Gandhi's vision of political dialogue as a means of understanding and cooperation faces off against the bombastic, polarising language that often dominates election campaigns.

What are the current elections even about? Language and civility are two prime victims of this vicious poll campaign. Hate speech makes a minority cower even as a vast section of the majority is made to feel insecure and besieged. Many Hindus are driven by religious fervour and nationalism. Their feeling are magnified many times by the slavish TV channels, newspapers and social media.

These days, there is no level field in these elections as the ruling party is spending many times more money on propaganda than all other parties combined. The dark money amounting to more than half the funds circulates freely as the donors remain anonymous.

Mahatma Gandhi's opinions about the election commission, if he were to express them in the context of modern democratic processes, would likely reflect his broader principles of ethical governance, transparency, and the empowerment of the people. Transparency and accountability would be paramount for Gandhi. He would likely advocate for an election commission that operates with complete openness, providing the public with clear information about the electoral procedures, campaign financing, and the decisions made. Gandhi's vision of democracy involves an informed and engaged citizenry, and he would expect the election commission to facilitate this through transparent practices.

However, the recent attempts of the Government to curtail the independence of the Election Commission would really dishearten Gandhian ideology. The Union government introduced a Bill which proposes that election commissioners will be selected by a panel led by the Prime Minister, with the leader of the opposition in the Lok Sabha and a Union cabinet minister as members. The bill also eliminates the Chief Justice of India from the Election Commission of India’s chief selection panel. If this bill passes, it’s very obvious that the only independent body that is in force right now will also lose its power and be forced to work under the Executive.

Gandhian ideology was about ethical principles but politics now has just turned out to be a furious battle for power. The prominent amount of corruption, intricate web of exaggeration, half-truths and at times outright falsehoods that characterise modern politics in no way is capable of achieving the kind of future that Gandhi had dreamed of.

As we witness this clash of ideologies, it raises profound questions about the future of democracy. Can a system that thrives on financial prowess, divisive rhetoric, and political manoeuvring truly fulfil the aspirations of a just and ethical society? The drama leaves us pondering the true cost of political victories achieved through questionable means and the long-term impact on the democratic fabric.

Will we continue down a path where the pursuit of power eclipses ethical considerations, or can we, inspired by Gandhi's principles, usher in an era where democracy is a true reflection of the collective will, grounded in truth, non-violence, and the shared sovereignty of an enlightened citizenry? I end this essay with a question mark as the current state of politics in our country has not really been able to mark a full stop on any sentence in my mind.

Thank you.

Kodaikanal Gandhi Prize 2023, First Prize (shared) – Jasnoor Matharoo

Kodaikanal Gandhi Prize 2023

First Prize (shared)

Essay Topic: Would a Gandhian today support a uniform civil code? If yes, what would he/she say should be its core approach or elements? If no, why not?

The Kodaikanal Gandhi Prize

by

Jasnoor Matharoo

Yadavindra Public School, Mohali

We’ve all heard about the Uniform Civil Code but are we actually aware of what it means? India is a country of diverse traditions, beliefs and language. Every aspect is unique and valuable in its own way and contributes to the beauty and strength of an entire nation. But, among these positive aspects exists a lot of tangles that run counter to our core values of equality, fairness and respect for all, for which the Uniform Civil Code comes in consideration of whether it’ll be a boon or a bane for our country.

First, let us consider Gandhi’s unwavering commitment to equality and justice. He is likely to support a single public bill addressing discriminatory practices in existing private law, particularly those that prevent equal rights for women, such as unequal property rights. However, his peaceful nature and devotion to the truth would guide his approach. Instead of advocating a uniform mandate, Gandhi might support greater consultation with communities. Emphasis on respectful dialogue will ensure that their concerns are heard and addressed, the communities should strive for legislation that truly represents their needs and is truly successful once implemented. This principle of inclusion would be in line with his respect for diversity; he acknowledges that India’s vibrant textiles are inspired by many traditional weaves and cultural expressions.

Gandhi believed that one-size-fits-all solutions often ignore the unique needs and traditions of different communities. Instead, he advocated the word "Swaraj" which means self-government, encouraging communities to take ownership of their problems and find solutions through local initiatives. This may include the creation of a village council to mediate conflicts and initiate health and sanitation campaigns led by local volunteers, or reviving traditional crafts to generate income.

In an equitable civil code, the Gandhian spirit of local control can translate into meaningful dialogue at the village level. Think of these conversations not as heated discussions, but as open discussions where older people share their customs, women share their concerns about discriminatory practices, and younger people offer new perspectives.

Ideas can emerge from these conversations, and are not imposed from above, but built from the ground up. These proposals should address the specific needs identified by communities, respect their traditions and adhere to broad principles of equity and fairness. However, Gandhi recognized the need for balance. While advocating local solutions, he never lost sight of the need for national unity. He envisioned community infrastructure that would contribute to the master plan, providing equal opportunities and protections for all citizens, regardless of location.

Moreover, Gandhi’s flexibility and understanding of the needs of a changing society would influence his vision of a uniform civil code. He would not advocate rigid and inconsistent laws. Instead, he would prefer a flexible framework that can change over time, with both local change and community-driven change. This approach acknowledges that traditions evolve, and legal systems still address contemporary challenges.

Known for promoting non-violence and unity, Gandhi could argue that a Constitution should transcend religious boundaries and bring harmony to the various communities we belong to. Some say the establishment of a constitution could be considered as a violation of religious freedom, a value Gandhi valued. This aspect can cope with Gandhi’s determination to work together and his respect for tradition requires a more sophisticated approach that allows for individual codes.

As a strong believer in Gandhian principles and a citizen striving for a more just India, I believe that any one Constitution can be an instrument for positive change, but only if it’s put together with careful and collective consideration. It was Gandhi, an advocate of unity and equality, who saw the need for social reform. He found that countless individuals and communities were held back by traditional practices such as child marriage or gender discrimination.

"Every custom, though it may have held good once, loses its beauty the moment it becomes harmful to society." This quote from Mahatma Gandhi reflects the importance of rethinking and adapting traditions to the needs of a changing and rapidly developing society. It means that cultural practices must be respected, harms or inequities must be addressed and improved. I firmly believe that if a Uniform Constitution is drafted with the right intelligence, there can be a way to address these harmful practices and ensure equal and greater rights for all, and thus for a nation it is a modern and successful fruit.

True unity does not mean forcing everyone to sing the same song. It’s about finding unity where every voice, every tradition, is in harmony with equality and justice as a guiding chorus. However, Gandhi excelled in diversity and cultural understanding. He believed that true unity comes not from homogeneity, but from a celebration of uniqueness that makes us who we are. "Unity in diversity is India's true strength," he said. So, the Uniform Constitution treads well. Imposing the same legal system without recognizing and respecting traditions and customs is disastrous and comes to silence minority voices and undermine the very interests of our nation.

Think of it as a uniform code of not just a single thread, but a skilled weaver directing the threads into a harmonious arrangement. To do this, we need to have open and respectful communication. Communities need to be allowed to voice concerns, voice their opinions, and reach consensus with one another. It is through such dialogue that we can develop societal norms that uphold universal values such as equity and fairness.

I want this discussion to go beyond just a legal debate. Given that traditions evolve and change over time, we need to enter into a spirit of empathy and understanding.

Practices that served our ancestors well may not hold the same relevance in a rapidly changing and modernising world, but Gandhi himself constantly re-evaluated his beliefs and practices according to the needs of his time. I know this process will not be easy and there will be a mountain of disagreements, complications and compromises. But if it is carried out with Gandhian guiding principles – equality, non-violence and respect for all – then we can dress in uniform. A civil code that strengthens the bonds of unity while celebrating the vibrant colours of our diverse nation.

To conclude, I would like to say that a uniform civil code is not a magic solution. It is a tool whose effectiveness depends on how we use it. Let us introduce ourselves to the wisdom of Gandhi and ensure that justice and equality is a form, an expression of respect and a celebration of the unique threads that make India an incredible country.

Kodaikanal Gandhi Prize 2023, Second Prize (shared) – Jeevitha S

Kodaikanal Gandhi Prize 2023

Second Prize (shared)

Essay Topic: Can the recently enacted reservation for women in parliament be considered Gandhian? Should it include Dalit and OBC quotas within it or should there be women’s quotas in existing Dalit and OBC reservation?

The Kodaikanal Gandhi Prize

by

Jeevitha S

Parikrma Junior College, Bengaluru

• WOMEN ARE MORE FITTED THAN MAN TO MAKE EXPLORATION AND TAKE BOLDER ACTION IN NON-VIOLENCE.

• THERE IS NO OCCASION FOR WOMEN TO CONSIDER THEMSELVES SUBORDINATE OR INFERIOR TO MEN.

• WOMAN IS THE COMPANION OF MAN, GIFTED WITH EQUAL MENTAL CAPACITY.

• IF BY STRENGTH IS MEANT MORAL POWER, THEN WOMEN IS IMMEASURABLY MAN’S SUPERIOR.

• IF NON-VIOLENCE IS THE LAW OF OUR BEING,THE FUTURE IS WITH WOMEN.

• WOMENHOOD, IS THE PERSONIFICATION OF SELF-SACRIFICE, BUT UNFORTUNETLY TODAY SHE DOES NOT REALIZE WHAT TREMENDOUS ADVANTAGE SHE HAS OVER MAN.

There are some of the most famous quotations from Gandhi’s Writings and speeches. Gandhiji believed that India’s salvation depends on the sacrifice and enlightmant of her women.

Any tribute to Mahatma Gandhi, the great soul, would be an empty one, if we were to take no cue for our own guidance from his words and from his life, because for him ideas and ideals had no value if they were not translated into action. He saw men and women as equals, complementing each other. And he saw himself not as a visionary, but as a practical idealist. If then, men and women work together selflessly and sincerely as equals with a faith like Gandhi’s, they may indeed realize Ram Rajya, the perfect state. Traditionally, woman has been called abala (without streanght). In Sanskrit and many other Indian languages, bala means strength. Abala means one without strength. If by strength, we do not mean brutish strength, but strength of character, steadfastness ,and endurance, she should be called sabala, strong. His message, almost six decades ago, at the All India Womens Conference on December 23, 1936 was: “When women, whom we call abala becomes sabala, all those who are helpless will become powerful”.

Gandhi was totally opposed to gender discrimination Gandhi did not like Indian society’s preference for a boy and a general neglect of the girl child. In fact, in most cases she is not allowed to be born. If born her, survival Is not ensured. If somehow she survives, she is subjected to neglect. She does not get respect and that status she deserves equal to that of a boy. He described discrimination against women as an anachronism, as already stated, he said: “I fail to see any reason for jubilation over the birth of a son and for mourning over the birth of a son and for mourning over the birth of a daughter. Both are god’s gifts. They have an equal right to live and are equally necessary to keep the world going”.

Gandhi called women as the noble sex, he said that if she is weak in striking, she is strong and suffering. Gandhi described “women as the embodiment of sacrifice and ahimsa”. He further states: “a daughter’s share must be equal to that of a son. The husband’s earnings are a joint property of husband and wife as he makes money by her assistance”.

Gandhi firmly believed that if a husband is unjust to his wife, she has the right to live separately. He aversed, “both have equal rights over children. Each would forfeit these rights after they have grown up, and even before that if he or she is unfit for them. In short, I admit no distinction between men and women except such as has been made by nature and can be seen with human eyes”.

Gandhi preached sharing of homework by both men and women of the family. He encouraged women to do intellectual work and men to help in cooking, cleaning and caring, conventionally ‘women’s chores’.

Fundamentally, man and women are one; their problems must be in one essence. The soul in both is the same, each is a complement of the other. The one cannot live without the others active help.

Nevertheless, there is no doubt that at some point there is bifurcation, whilst both are fundamentally one, it is also equally true that in form, there us a vital difference between the two. Hence the vocations of the two must also be different. The duty of motherhood, which the vast majority of women will always undertake, requires qualities which man need not possess. She is passive, he is active. She essentially mistress of the house. He is bread-winner; she is the caretaker in every sense of the term. The art of bringing up the infants of the race is her special and sole prerogative. Without her care the race must become extinct.

The division of spheres of work being recognized, the general qualities and culture required are practically the same for both the sexes.

He had profoundly said that the women is the incarnation of ahimsa: ahimsa means infinite love, which again means infinite capacity for suffering. Who but woman, the mother of man, shows his capacity in the largest measure? She shows it as she carries that the infant and feeds it during nine months and derives joys in the suffering involved. What can beat the suffering caused by the pangs of labour? But she forgets them in the joy of creation. Who, again suffers daily so that her babe may wax from day to day? Let her transfer that love to the whole of humanity, let her forget she ever was or can be the object of a man’s lust. And she will occupy her pround position, by the side of man as his mother, maker and silent leader. It is given to her to trade the art of peace to the warning world thirsting for nectar. She can become the leader in Satyagraha which does require the stout heart that comes from suffering and faith.

The issue of 33% reservation of seats for women in Parliament and state assemblies, has seen many fiery debates both on the floor of the House in Parliament and off,  in the past.

The Joint Parliamentary Committee report examining the 1996 Women’s Reservation Bill had recommended that reservation be provided for women of other backward classes (OBCs) once the Constitution was amended to allow for reservation for OBCs. It also recommended that reservation be extended to the Rajya Sabha and the legislative councils.

Neither of these recommendations were incorporated in the 2010 bill or the latest one. The Constitution does not provide for reservation for OBCs in Lok Sabha state assemblies.

With the Lok Sabha set to discuss the new bill on Wednesday [insert date], we look at the arguments presented by political parties and recommendations and observations made on the issue of OBC quota in the reports of the Joint Parliamentary Standing Committees led by Geeta Mukherjee in 1996 and Jayanthi Natarajan in 2009 respectively.

The Parliamentary Standing Committee on law and justice in its report on the Constitution (108th amendment) Bill, 2008 presented in Parliament in December 2009 had stated that “the question of reservation within reservation for OBC women and some minorities generated great discussion in the committee, with one section of opinion strongly of the view that such OBC reservation within reservation should be provided”.

The Committee was of the view that this matter should be considered by the Government and action on this taken at the appropriate time.

They noted that the Geeta Mukherjee led committee that looked into the 1996 reservation bill had recommended that the government may consider the issue of extending the benefit of reservation of OBC also “at the appropriate time so that the women belonging to OBC class will also the benefit of reservation”.

However, the Mukherjee led committee had also observed that “Such reservation of seats has not been provided for in the bill for women belonging to OBCs because there is no reservation for them at present under the Constitution as it exists for scheduled castes and scheduled tribes”.

 The report also records the views of different political parties on the issue. For instance, in its written memorandum, the Rashtriya Janta Dal had stated that “ In case of providing reservation to women, there must be a quota of OBC minorities including Muslims, Christians and other, and Dalits (SC/ST) within it.

There must be quota within quota for these sections. Of women proportionate to their population in the country.”

The Samajwadi party said that “if reservation is to be given to women, there must be a quota for OBC and Muslim women within it”.

On the other hand parties like the National Congress Party had opined that they don’t  find any needs for reasons for special quota for OBC within the women’s quota and cited the then configuration of the house to highlight there is good representation of OBC’s existing on the unreserved seats.

Reservations for Dalits and women is important in India because these social groups have suffered centuries of social oppression in India. As a result, their social and economic position is weak. 

• RELEVANCE OF GANDHI LEGACY – THE CONTEMPORARY WOMENS MOVEMENT

Contemporary feminist analysis on empowerment of women includes not only of sexism but also of racism, classism and imperialism as determining factors in shaping women’s status in the private and public realm. This development seems consonant with Satyagraha which for Gandhi was an inclusive quest to find creative solutions for all forms of oppression. In India and elsewhere. There are healthy movements of Gandhi’s followers and there are more moribund Gandhians who speak in Gandhi’s name but also subvert the power of his theory and practice by failing to be open to new movements. Feminists and other women are engaged in many forms of action that Gandhi may not have anticipated. We have much to learn from Gandhi’s theory and practice, but not to the exclusion of modern ideas and movements. He was never against any ideas coming from any quarter.  He said: “I do not want my house to be walled on all sides and my windows to be stuffed. I want the cultures of all lands to be blown about my house as freely as possible. But I refuse to be blown off my feet by any. 

I refuse to live in other people’s houses as an Interlopes a beggar or A slave”.

Former South African president Nelson Mandela and follower of Gandhi has an interesting tip to give to women to bring their men around. 

He said : In the ancient Greek comedy ‘Lysistrata’ by Aristophanes, the women of Athens refuse to do anything for their men-including making love to get them to stop fighting the Spartans.

“I HAVE CHOSEN TO NO LONGER

BE APOLOGETIC FOR MY FEMALENESS AND MY FEMINITY. AND I 

WANT TO BE RESPECTED IN ALL OF MY FEMALENESS

BECAUSE I DESERVE TO BE”

From We Should All Be Feminists 

by Chimamanda Ngozi Adichie

Fourth Estate, 2014

Attribution inserted by the editors

Kodaikanal Gandhi Prize 2023, Second Prize (shared) – Samaira Gargi

Kodaikanal Gandhi Prize 2023

Second Prize (shared)

Essay Topic: Would a Gandhian today support a uniform civil code? If yes, what would he/she say should be its core approach or elements? If no, why not?

The Kodaikanal Gandhi Prize

by

Samaira Gargi

DPS Bopal, Ahmedabad

Uniform Civil Code is to formulate and implement personal laws of citizens which applies to all citizens equally regardless of their religion, gender and sexual orientation. This is to replace the existing diverse personal laws based on religion with a legal code that applies uniformly to all the citizens. Implementation of a uniform civil code is one of the contentious promises pursued by India’s ruling party Bhartiya Janata Party. This has been a Subject of debate in India as herein all the religious communities have their own sets of personal laws.

Gandhian mind-set refers to beliefs inspired by Mahatma Gandhi’s principles. Its key practices include ahimsa (non-violence), satyagraha (truthfulness), swaraj (self-reliance), simple living, interfaith harmony, morals and ethics, and the pursuit of justice and equality. It emphasizes simplicity, humility, and the idea of serving each other. 

I believe yes, that a Gandhian today would support the Uniform Civil Code because the word uniform in its uniformity aligns with ideal of the Gandhian mind-set; in other words the elements of the UCC align with the main 5 principles set by M.K. Gandhi in pre-independence India which led to a mildly peaceful independence procession. 

Under the Gandhian mind-set the core elements that must be implemented in the Uniform Civil Code would be defined as transparency, decentralisation at a deeper level (local government), complete eradication of caste discrimination, and eradication of poverty, equality and basic education as these are just the common rights that a human being deserves just for existing as believed by Gandhi ji. Let me elaborate on this more:

Transparency: 

Transparency here would mean transparency by the government in making decisions. Whether it’s Legislature, Executive or Judiciary all the governments need to show the transparency in their work as it makes a government more open, accountable and accessible to its citizens, keeping them well informed about the government activities and decisions. There are several acts imposed to implement this principle, to name a few: Right to Information Act (2005), budget transparency, social audits, etc. These acts are for the welfare for the citizens when used correctly and coherently, as they can be hindered by the corruption that runs alongside the politics of the country.

Although, as written earlier, there are acts imposed, these acts need to be taken seriously under the UCC as this civil code will be imposed on each and every citizen of India.

Decentralisation on Deeper level: 

Although the imposition of the third level i.e. the local government, has taken place, they lack economic and decision making autonomy. The lack of autonomy makes them vulnerable to the powers of the state, the eleventh schedule is not enough to specify the power of the local government as this is the government directly in contact with the daily affairs of the people. Implementation of decentralisation on deeper level would encourage 

a) An efficient decision making that can boost the growth of the country as they understand the challenges and needs of the people in a better way which can make the government more responsive and responsible with their actions.

b) Promotion of civic participation as directly connected to people, which in turn would develop great governments as a government in India is by the people 

c) Efficient allocation of resources which would boost the innovation and the experimentation which will help all the regions as each region has diverse challenges and different situations, and this in turn would foster economic development and independency 

d) Maintaining cultural and regional diversity without overshadowing or raising up only the major community, which will empower all the communities to be a part of active decision making.

Complete Eradication of Caste Discrimination:

This is an important element or principle that should be implemented in a UCC inspired by the Gandhian mind-set. This principle would mean that all the people, no matter which caste they are from, should be treated equally as in the pre independent times casteism was very prominent – and it still is in many parts of the country. It supports the basic rights of the citizens, that is, to be treated with human dignity, acceptance of inter-caste marriage, social integration, and breaking away from the rigidity of caste-based occupations. These are the basic fundamental rights of the people stated in Article 12-35 contained in the 3rd part of the Constitution that can only be overruled but the elements of the 9th schedule of the Constitution. Even though the provisions have been made and implemented there are a lot of times in daily life that they are violated and communal riots being a major part of such diverse country, they hinder the growth of the people. These riots have been going on since before the Independence and there’s only limited suppression that minorities can take as it is always the suppressed that act out as they don’t feel heard while their rights are violated.

Eradication of Poverty:

This is pen of the most important elements that should be in the core elements of the UCC as Gandhi once said “No one is born poor; society makes one poor” and followed it by calling poverty a moral collapse of the society making it one of the seven social evils. Poverty must be eradicated in a sense that it develops not only the human capital but also gives people the ability to afford basic and everyday needs. There are some citizens of the country that fall below the poverty line making them miserable financially and stressed socially. Working with this principle would give people a moral imperative in a socio-economic status and would create a more cohesive and inclusive society that can foster a sense of community and shared responsibility, mitigating social dividend and promoting cooperation. India will never be a developed country unless poverty is eradicated is a statement that should be believed by everyone as a country can never be developed if its citizens are not developed.

Should I do it or should I not do it but well it’s already done

 

Equality:

It should be the first and the foremost principle of modern India that must be implanted in the UCC, but in what sense? 

Equality is needed for the basic human dignity in other works everyone should be treated equally irrespective of their caste, gender, religion or socio-economic status. India was one of the first countries under the colonial rule to implement the suffrage for both common men and women at the same time. Political equality is also a hug element of this as inclusion of each and every individual in the political process is important as government in idea is of the people and everyone should have equal access to it. Sargodha i.e. welfare for all is what is believed by the Gandhi an mind-set and is one of the core beliefs of this philosophy, this commitment was envisioned for a society where benefits of development would reach the weakest and poorest, ensuring overall social and economic equality.

Basic Education:

Nai Talim is a concept articulated by Gandhi ji that refers to new education as he believed that everyone must get basic education. There are some definitions that emphasise this:

a) Holistic education focused on developing mind, body  and spirit aimed at nurturing individuals to become responsible and ethical members of the society 

b) Integration of work and education, in other words, with education there must always be productive work included; for example, manual labour or craft based skill must be included in the educational curriculum

c) Education for character building revolves around moral education and that an individual must have strong ethical values.

d) Also aiming at preserving cultural roots as India’s heritage is one that is ancient and unique at the same time. Fostering different types of rituals in in the same national context.

To be or not to be is the question that remains in my mind she

These are all the elements that should be implemented in the Uniform Civil Code from the view of a Gandhian as this will foster the collective sense of nationalism, social and economic dignity giving people social justice; foster a sense  of inclusivity, providing a forum for gender equality, establishing communal harmony, leading to simplicity and accessibility; provide autonomy to the local government; create a government free of corruption thus promoting an ethical government and empowering not only the future youth but also the present handlers of the country. 

These elements would strike a balance between uniformity and diversity in the complexity of India that usually needs and requires careful consideration of various perspectives. These are the elements that have been around the country just as an idea but now is the right to impose them as these are the approaches that are not only important to be imposed from the mind-set of a Gandhian but also important to be imposed to grow the country in the right direction.

Kodaikanal Gandhi Prize 2023, Third Prize – Chandana P

Kodaikanal Gandhi Prize 2023

Third Prize

Essay Topic: Can the recently enacted reservation for women in parliament be considered Gandhian? Should it include Dalit and OBC quotas within it or should there be women’s quotas in existing Dalit and OBC reservation?

The Kodaikanal Gandhi Prize

by

Chandana P

Parikrma Junior College, Bengaluru

Caste is an social group where an individual is born within a particular system –  SC, ST or OBC. Dalit is treated as the lowest caste in the Hindu social hierarchy. Before independence Dalits were treated very badly – they were not allowed to take water from wells, Dalit children were not allowed to enter classes, Dalit women were sexual servants for upper classmen. They were hanged, raped and tortured if they try to defeat the upper-class people. OBC category people are educationally or socially backward. 

In earlier days, parents were ashamed if a girl was born in their homes. Girls were forced to get married before they reached puberty and were made to do domestic work only done by women. Women were considered weak compared to men, they were not allowed to go to schools instead they had to perform household chores. Chatrapathi Shahu, Maharaj of Kolhapur introduced reservation for backward classes that came into existence in the year 1902.

We always see men represented the most in various fields and women are given less opportunities. Gandhi was born on 2 October 1869 into a Gujarati Hindu Modh Bania family in Porbander. Many of the writings and speeches of Gandhiji comment on the sacrifice of a women. He learnt the fundamental aspects of soul politics from his mother and wife. Gandhi was totally opposed to gender discrimination, he did not like that Indian society was always supporting boys and generally neglected a girl child. Gandhi always believed that women could do much to transform India on all levels. He also believed that equal rights for women and men were necessary. Gandhi said that if women is weak in striking, but she is strong in suffering. Gandhi also said, “Women is the embodiment of sacrifice and ahimsa”. He further states, “A daughters share must be equal to that of a son.” He preferred girls to remain unmarried all their lives than to be humiliated by marrying a man. 

Most of the illiterate tribal women joined the freedom struggle along with Gandhi. To educate women, Jyotirao Phule and Savitribai Phule started first schooling for girls. Girls were sent to schools and they were provided education. As the women were educated they started being independent and participated in various fields. After numerous struggles regarding women’s reservation in parliament and the caste system, Dr. B. R. Ambedkar first articulated caste inequality in Indian society. Later, he demanded educational rights, equality and right to property for women. He also demanded public drinking water resources open to all, and right for all castes to enter temples and schools. 

Yes, recently enacted reservation for women in parliament might be considered Gandhian because Gandhi always said everyone should get equal opportunities everywhere. Women should also participate in many fields even if she is not given equal chance compared to men. Agnes Macphail became the first women parliament member in the world. In India, when the first Lok Sabha was elected in 1952, women made up only 4.4% of the body. As the years passed, women’s representation stood at 12 percent in 1980. To remedy low participation of women electors, India in 1994 established reservation through Constitutional Amendments to reserve 28.3% of seats in the local government for women. Currently, India’s lower house, the Lok Sabha has 78 elected women MPs out of 543 seats, that is, 14.36% of the total number of MPs are women. A total of 102 women parliamentarians are serving as of 2023. The Women’s Reservation Bill, which passed both the houses of parliament will ensure that women will occupy at least 33 percent of the seats in state legislative assemblies and the Lok sabha, the lower house of parliament. Hence considering all these points that support women reservation is considered Gandhian. 

Yes, it should include dalit and OBC quotas within it because most of the time we see the caste system as an unequal mode of organisation of social relations, with the pure and impure at either extreme. Hence Ambedkar provided certain constitutional provisions to protect the rights of Dalits in social, economic, educational, employment and political fields, in the form of positive discrimination. Dalits are the depressed class people and OBC are educationally or socially backward people. Ambedkar demanded electorates for Dalits and reservation seats in educational institution for them. Once Ambedkar said “ Non- Brahmins must get highly educated and occupy the strategically important places, which has remained the monopoly of Brahmins since long”. Reservation should be provided to Dalit and OBC caste people because it helps in removing the inequality among different castes by bringing them at the same level with other upper castes. So seats are reserved in Lok Sabha for SC and ST so that they get a chance of decision making. Prime Minister VP Singh, stated before the Parliament on August 1990 that OBC’s would be given 27 percent reservation in central government jobs and other public sector units. To uplift the lower castes and give them equal opportunities reservation are must. Hence to provide adequate representation of all classes in government service Ambedkar, Jyotibai  Phule, Chatrapati Shahu and William Hunter have struggled a lot. 

Every caste should be treated equally. Reservation is undertaken to address oppression, inequality and discrimination faced by communities. In India, reservation to the SC, ST and OBC, in case of direct recruitment on an all-India basis by open competition is given at the rate of 15%, 7.7 % and 27% respectively. Six previous attempts to pass the measure had failed, often due to the opposition of smaller regional parties, many of which insisted that the gender quota must include a sub quota for women representing historically disadvantaged castes. Together , these trends cast a shadow over the newly adopted quota reform. Bringing more women into national and state politics could be a significant step for women’s representation, making governance more responsive to women’s interest and needs. Yet ongoing efforts to concentrate power in the executive branch and close space for dissent will inevitably weaken these representational gains. After all civil society is another critical space for women to articulate their demands, hold legislators accountable and claim political power.