Fight for Freedom between the Rights and the Might

Fight for Freedom between the Rights and the Might

The freedom of India was never limited to the Sovereign Republic governed by a Constitution that lends justice, rights, and equality to its people through a parliamentary democratic process. 

To the contrary, August 15, 1947 led India from the might of the British to a fight for rights that brewed within; across generations and over centuries. Except for this time, the craving for rights and liberties was not in bits and pieces, across various segments and regions but got consolidated in the Union of India. 

 It might be naive to assume that the mass participation in the Freedom movement would have concluded on the very day of Independence. However, those who might have assumed that, might have also been naive to assume that the rights of Muslims would be honoured, when a large segment of people was considerably absolutely sure about the idea of a nation founded on the principles of its cultural civilization, rather than a mere succession from the British administration. They would, in fact, have been naiver to believe that any concept or idea of a new India will further the idea of liberation, as multiple groups of underprivileged people would want to be an equal stakeholder in the new demographics. 

The people who formed the new India carried ageless grievances against exploitation, whether before a foreign invasion or after that. Was it, therefore, a wiser choice for the Indian leadership to harness upon the Hindu-Muslim divide in a way that the other multiple diversities do not seek liberation instantaneously? As the incidents of the past 70 years reflect in the sub-continent’s history, the yearning for liberation spread wider to several other communities beyond the Hindu-Muslim. Although leaders in India, Pakistan, and Bangladesh have continued to keep the challenges on the periphery of the Hindu and Muslim, the foundation for the partition of British India, they have messed up its simpler differences, bringing in some ugly and unworthy dimensions of grievances. However aggressively they may have pursued the cause, whether, in India or Pakistan, they could not subvert the seeking of equality by a Bengali Pakistan subdued by the Punjabi Pakistan. The Hindu Muslim narrative is so frivolous in comparison to the idea of liberation fostered by Gandhi, developing successively among the people of this region.

The Hindu-Muslim divide did not quite reflect the division at the leadership levels. At the leadership levels, they were more inclined towards peaceful coexistence with the view to expand the spirit of freedom or liberty across the various communities as propounded by Gandhi, their ideal.  A significantly strong segment within were deliberate to see the dream of a consolidated nation based on its heritage, the way it existed before the foreign invasion using Hindu as its foundation. They were convinced that the social diversities would merge to identify with the Hindu philosophy. After all, if they could be inclusive in an Islamic, Moghul or the British rule, why would they resist the transformation of a more at home, Hindu heritage. That is when the Muslim would have questioned their faith in the ideas of India underlying the succession plans. They may have doubted the idealistic aspirations of Gandhi but feared more the threats of ideological Hinduism. 

The democratic transition of India met with its first expression of wanting equality in the seeking of Pakistan. It was also an expression of the will enforced by Gandhi to place human liberation above all. Gandhi’s idea of independence could not have prospered in an environment of fear and apprehension. It is therefore realistic to accept the India - Pakistan as an eventuality when a substantially large segment within the nation dreamt passionately for the return of the Hindu civilisation, against a whole new demographic in the modern world. 

The dream of a nation founded on the cultural affiliations of an old civilisation continues. However, the seeds that Gandhi had shown in seeking human liberation exists at the level of an individual, that is much deeper, and cultivates beyond identities with religion, culture or region. It asks for freedom from practices, from cults, from the ethos that had left a geography completely isolated from the rest of the world. 

The cultural transformations will continue in India as the people have rightfully adapted ways that were more convenient, advanced or evolving among the Portuguese, Islam, the British, the Jews or the Persians. That is how even the Hindus evolving, embracing new ideas has never been alien to this land. 

But the idea of Gandhi is stronger, more subtle and deeper. It has forced the people to realise how the liberation of people can transform their potential. People have witnessed how the leaders from India have been honoured by the worldwide communities, not based on who they are, or how they qualify to be recognised, but because they represent the world’s largest democracy, a sixth of people in the world.

As people continue to seek their stakes in the democracy, they are likely to emerge speculating if they are fully endowed with the privileges that the State guarantees.  The barriers between the ruled and the ruler at the various micro levels exist deep and strong. They cannot stay in Gandhi’s India. It will be realistic to assume that the process is long and challenging. It is evolving as well in following the never-so-staid Gandhi. The emergence of Patels or the Savarns is simply just another seeking of rights, justice, and opportunities. That, however, will not be part of 2017 calender. 2018 will bring more. 2022 will inspire more. Yet another may emerge in 2050. Gandhi’s ideas will continue to imaginatively and suitably anchored well until 2200. We are after all amidst 1.3 billion people who have seen a light that left human needs of dignity, pride and respects unattended for over centuries. 

Whether one likes it or not, wants it or not, loves it or not, lives it or not, an Indian cannot ignore facing the challenge, so well established now, to further the rights, justice, and liberties as a free citizen of India. The foreign rule was just a period of time in the history of this region. Ramayana, Mahabharata, Geeta or Kabir, Rahiman, Tulsidas contain elaborate inspiring actions that attempted to celebrate human values over discriminations. 

Until the arrival of Gandhi, the freedom fighters in India struggled between philosophical ideologies of scholars or manifestations of rebellion by passionate revolutionists. 

Gandhi, instead, engaged what he saw in the more evolved European culture, of negotiations, debates and persuasive arguments based on law and justice amidst the military fervour of the time. 

One of the reasons why Gandhi caught the fancy of the Western world was that he put to practice what some perceived as a possibility; a way to negotiate politically without military intervention. It was equally fanciful to India. Seeking peace this way stood genetically as the most trusted faith among the Indian people. However, seeing peace accomplish victory over an authoritarian rule was inconceivable to most at a time when the military had become such a champion for political leadership worldwide.

Yet Gandhi had a plan based on a genuine and trusted experiment. In that plan, the will to seek rights and justice from those in a position to grant, transformed into an essential expression for the masses; and, that was not to stop with the Independence of India, perhaps begin from the day when the rights to be an Independent nation was granted. 

Peaceful negotiations, peaceful protests, expression of a contrary view, with an intent to establish a dialogue became credible enough for the British to note and listen. No wonder then that a large number of Indians educated in Europe got inspired by using the more mature way of engaging the power of people in seeking justice. They began to trust the efficacy of a plan that demonstrated the power of resolute will over the powers of a Government. 

The rebellion that was sporadic or nomadic, turned just, fair and equitable. It expanded across the nation engaging spirited participation. It was dramatic, romantic and surreal. Did that then stir fear among the traditional satraps, leaders or royals? Or did several other leaders found that foreign to their native skills and political crafts? Irrespective, they had no choice against Gandhi. Of course, they could alienate, or hope for another time when their own wisdom takes over. That too was right as these contrary views turned into foundations for democratic contests of ideas or ideologies. 

At another level, Gandhi’s ideologies threatened the traditional hierarchies of community leaderships across the varied and diverse regions, as most were inadequately skilled to retain the power structures against a growing aware public. The traditional leaderships never reconciled to the idea of the man on the streets to seek more than their share of bread and butter. 

Successively, as the awareness of equality and justice inspired a cross-section of people, the feudal Indian society began to cultivate insecurities. As the rationale for the rights of underprivileged became just, one could not deny that the privileged becoming insecure would also breed coming together to seek justice. 

Whether the struggle for social justice converted successfully into political power in form of Karunanidhi, NT Rama Rao, Jyoti Basu, Lalu Prasad or Mayawati, the levels at which people seek social justice remains unexpressed yet. Reservations based on castes is just one among the several ways the political leadership will have to deal with the challenge that will evolve more and longer. Sheltering the insecurities of the privileged communities has just begun to be a potential new found human cause.

Of course, the more privileged will be threatened. And also, those who have become more privileged since. Nationalistic politics is never a long-term resolve against a society that is still to experience freedom and justice. It is neither Secular ideologies that can face the true challenge because secularity sees just one of the several layers of diversities. Nor is economic prosperity a way to address a Naga feeling insecure in Delhi or a Bihari being found unwanted in Maharashtra, just as a Tamil being out of place in Haryana. 

Proverbial arguments, political ideologies of the Left, Right or Moderate and the legislation will perhaps require evolving more imaginatively. The highest ideals of social justice, not described or narrated by Gandhi, but gently stimulated among the masses of India will scale up against the changing times. 

It will be unkind to consider Gandhi, a crusader for the underprivileged, as his foundation of equality of rights, human justice, and liberty never excluded the educated, the rich, the powerful or the old King. The churn may be more visible at the levels of a Dalit, farmers or people deprived of the basic necessities, the Indian inspired enough to enjoy the rights of a free citizen of a country committed to providing opportunities for growth, advancement and pride exists at every level. They may not be as forthcoming, willing to demonstrate or demand, but they will seek and would like to be addressed. 

Those who fear the challenges may rather take a back seat than throw in quick-fix sprinklers to delay the urge. India needs smarter, agile and imaginative political leadership to carry forward the dreams of Gandhi, as they continue to come alive in ways beyond apprehensions. 

Among Tanushree, Kanhaiya Kumar, CS Rao, Thackeray, Chirag Paswan, Hardik Patel, the Savarn, the Naxals, the Adani or the Ambani, there will be the silent or the more revolutionary. The unequal justice as a cause will prevail, perhaps prevail more as people begin to recognise the thought behind the Constitution of India. A favourable judgement or an Ordinance is a temporary healing, not a cure for the Gandhian belief at an individual level or for masses at large. 

Legends are visionary. What they do is beyond a lifetime, rather beyond time. One may research Gandhi, invoke his ideals or quote his aspirations, the unwritten, unscripted ideas of Gandhi are shaping up, whether wanted or unwanted. Gandhi is an idea beyond time. 

.