The Clash Within
Pankaj Mishra reviews The Clash Within: Democracy, Religious Violence, and India's Future by Martha C. Nussbaum, in the New York Review of Books.
However, Nussbaum's strongly felt and stimulating book deepens rather than answers the question: How did India's democracy, commonly described as the biggest in the world, become so vulnerable to religious extremism?
Ideological fanaticism stemming from personal inadequacies, such as the one Nussbaum identifies in Arun Shourie, is certainly to blame. But as Nussbaum herself outlines in her chapter on Gujarat, religious violence in India today cannot be separated from the recent dramatic changes in the country's economy and politics. The individual defects of Indian politicians only partly explain the great and probably insuperable social and economic conflicts that give India's democracy its particular momentum and anarchic vitality.
Richard Nixon once said that those who think that India is governed badly should marvel at the fact that it is governed at all. In a similar vein, the Indian historian Ramachandra Guha asks in his forthcoming book India After Gandhi, "Why is there an India at all?"[5] For centuries India was not a nation in any conventional sense of the word. Not only did it not possess the shared language, culture, and national identity that have defined many nations; it had more social and cultural variety than even the continent of Europe. At the time of independence in 1950, much of its population was very poor and largely illiterate. India's multiple languages—the Indian constitution recognizes twenty-two—and religions, together with great inequalities of caste and class, ensured a wide potential for conflict.
Given this intractable complexity, democracy in India was an extraordinarily ambitious political experiment. By declaring India a sovereign, socialist, secular, democratic republic, the makers of the Indian constitution seemed to take the idea of liberty, equality, and fraternity more seriously than even their European and American counterparts. African-Americans got voting rights only in 1870, almost a century after the framing of the American Constitution, and American women only in 1920. But all Indian adults, irrespective of their class, sex, and caste, enjoyed the right to vote from 1950, when India formally became a republic.
However, Nussbaum's strongly felt and stimulating book deepens rather than answers the question: How did India's democracy, commonly described as the biggest in the world, become so vulnerable to religious extremism?
Ideological fanaticism stemming from personal inadequacies, such as the one Nussbaum identifies in Arun Shourie, is certainly to blame. But as Nussbaum herself outlines in her chapter on Gujarat, religious violence in India today cannot be separated from the recent dramatic changes in the country's economy and politics. The individual defects of Indian politicians only partly explain the great and probably insuperable social and economic conflicts that give India's democracy its particular momentum and anarchic vitality.
Richard Nixon once said that those who think that India is governed badly should marvel at the fact that it is governed at all. In a similar vein, the Indian historian Ramachandra Guha asks in his forthcoming book India After Gandhi, "Why is there an India at all?"[5] For centuries India was not a nation in any conventional sense of the word. Not only did it not possess the shared language, culture, and national identity that have defined many nations; it had more social and cultural variety than even the continent of Europe. At the time of independence in 1950, much of its population was very poor and largely illiterate. India's multiple languages—the Indian constitution recognizes twenty-two—and religions, together with great inequalities of caste and class, ensured a wide potential for conflict.
Given this intractable complexity, democracy in India was an extraordinarily ambitious political experiment. By declaring India a sovereign, socialist, secular, democratic republic, the makers of the Indian constitution seemed to take the idea of liberty, equality, and fraternity more seriously than even their European and American counterparts. African-Americans got voting rights only in 1870, almost a century after the framing of the American Constitution, and American women only in 1920. But all Indian adults, irrespective of their class, sex, and caste, enjoyed the right to vote from 1950, when India formally became a republic.
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