Reclamation by Bhumika Anand
Reviewed by Mahima Kohli
Reclamation by Bhumika Anand
Reviewed by Mahima Kohli
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)
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)
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
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.