Every politician, when he leaves office, ought to go straight to jail and serve his time,
thus goes an American folk saying. Politics and politicians have come to be
synonymous with dishonesty, favoritism, and corruption. This perhaps is the underlying
reasoning for many good and competent people to stay away from active politics; and
many corrupt and incompetent people to get attracted to active politics. The good
people’s silence and inaction make it easy for the wicked people to fill the world with
their opinions, lies, and propaganda; and establish their agendas and actions as normal
and standard. For Gandhi, being political was not a choice, but an imperative. He
famously said, “Anyone who says they are not interested in politics is like a drowning
man who insists he is not interested in water.”
Gandhi returned to India on 19 December 1914, after his sojourn in England and South
Africa, as quite a matured man of forty-five, having seen the worlds of exploiters and the
exploited. In the heart of the empire where the sun never sets, he must have seen the
normalcy of white supremacy, privilege, and entitlement. In the South Africa of racial
discrimination, being a man of color, Gandhi must have experienced what it means to
be with less or no rights, underprivileged, and treated without respect. Gandhi plunged
into the Indian freedom struggle with half a dozen keywords: satya, ahimsa, satyagraha,
sarvodaya, swaraj, and swadeshi. Recently in a session I was attending, Bobby Jose
Kattikad, the speaker, said, as we arrive at our 40s, we also arrive at the keywords that
define us. From the media content that we read and watch, our conversations, our
engagements, our preoccupations, and the causes that we commit to, others around us
can recognize it. Gandhi was 45 when he came back to India, and he had his
uncompromising keywords to elaborate his life on. Though Gandhi had revised his
opinions from time to time, his conceptual framework remained the same. He had not
altered from his basics. After seven years, he unceremoniously exchanged his pair of
pants, shirt, and suit as a barrister for a dhoti and a towel at Madurai. Should we not be
serious about the politics of a man clad in dhoti and a towel, and steadfastly upholding
satya, ahimsa, satyagraha, sarvodaya, swaraj, and swadeshi?
India’s Political Centre Ought to Be Gandhi
Left, right, and centre are terms used to describe different positions on the political
spectrum. The terms left wing and right wing originated from the seating arrangements
in the French National Assembly during the French Revolution (1789). Supporters of the
king and the traditional social order sat on the president’s right side. These were
generally considered more conservative and resistant to change. Supporters of the
revolution and those advocating for a more egalitarian society sat on the president’s left
side. These were seen as more progressive and willing to challenge the status quo.
Over time, these seating positions became symbolic of broader political viewpoints. The
terms “left” and “right” were eventually used to describe the entire spectrum of political
ideologies.
Left Wing focuses on equality, social justice, and reform. Left Wing ideologies generally
believe in reducing economic inequality and increasing government intervention in the
economy to achieve social goals. They hold on to values such
as freedom, fraternity, rights, progress,
and internationalism. They, with their enthusiasm for immediate social and political
change, can easily move towards far left because, in the words of Ferdinand Marcos, “It
is easier to run a revolution than a government.”
Right Wing focuses on individual liberty, tradition, and limited government intervention in
the economy. Right Wing ideologies generally believe in free markets, minimal
government regulation, and a strong national identity. They hold on
to order, hierarchy, duty, tradition, and nationalism.
Centre focuses on finding a balance between left-wing and right-wing ideas. Centre-
right and centre-left ideologies aim for a mix of social welfare programs and economic
growth. They hold on to values such as pragmatism, negotiation, and participation.
India, the world’s largest democracy, boasts a vibrant political landscape. In the Indian
context, though many may disagree and disown, it is proper and beneficial to consider
Gandhi and his non-violence (ahimsa) as the political centre; because at the extreme
right and at the extreme left, we see the use of violence as a chosen means to achieve
their goals. Along with Gandhi, Nehru was centre-left and Patel was centre-right. The
Indian National Congress was a left-leaning socialist organisation as it fought the
British, but post-independence, the Congress party has also exhibited tendencies of
right wing.
The Dangers of Far Right Going Too Far
India, more than ever before, must take the political position of Gandhi seriously, for
India today exhibits a dangerously strong tendency towards the far right. Though
extremes exist, the liberal left hasn’t moved much, or they are more under control of the
state. Robert Reich, a professor of public policy at the University of California, Berkeley,
says the right has become more extreme over the last 50 years. Some have gone so
very far that they have lost sight of the centre. As Robert introspects, he realises that in
the last 50 years, he, being one from the centre, has moved further to the left of center
without changing his political views at all. How? The right has moved far right and has
moved dangerously close to fascism.
“Far right extremism is a global problem; and it is time to treat it like one,” says Heather
Ashby. Right- wing extremists pose the danger not with bombs but with ballots, says
Daniel Byman. From Brazil to the United States, France to India, right-wing extremist
ideas and groups are posing a grave threat to democratic societies. For example, in
India, the ruling party, after they came to power in 2014, has brought extremist ideas
into the mainstream, advancing the idea of India as a Hindu country irrespective of its
great diversity.
Check Where We Stand
Far right begins with a strong “us versus them” mentality, and belief in the supremacy
of, or at least strong loyalty to, a political, religious, social, ethnic, or other grouping, or
to a person. The group’s survival is therefore contingent on hostility towards and
suppression of those who are outside the group. Far right eventually moves to radical
right, and then to extreme right, with violence as an accepted means to social change.
One begins with racism and micro-aggressions, like belittling jokes, stereotyping a
community or group. Then one moves to religiously or ethnically motivated verbal,
online, and physical harassment and abuse. After which one begins hateful extremism
with coordinated online and offline campaigns aimed at creating hateful and
discriminatory attitudes. Finally, one arrives at violent extremism, advocating terrorist
vandalism, attacks, and assault.
As we strive for a more humane, less violent, and more civilised existence, the life and
inspiration of Gandhi and his unwavering commitment to ahimsa continue to inspire,
guide, and centre us.
