Conscience-keeper or cynic? Wednesday, Nov 1 2006 

Under which category would you classify Arundhati Roy? Her transformation from a literatteur to a political author and activist seems to be fairly complete, since all she seems to be writing on and participating in, is political issues. Going by her anti-establishment stand on most issues, she may be called the Noam Chomsky of India. Outlook magazine has had a pivotal role in her transformation, publishing that anti-nuclear weapons essay and several more after that. The latest one is a long article on why Mohammed Afzal, convicted in the Parliament attack case, should not be hanged.

Is her activism justified? And is she expressing her protest in an appropriate manner? Yes, and No, are my answers. Every civilized society needs voices of protest that help to keep society self-regulating, since not every desirable behaviour can be legislated. Enough goes wrong every day in our country and the world, so there is no dearth of issues to raise and protest. Ms. Roy has a very systematic mind and an eye for detail, which makes her well-suited for documenting and bringing to light social, political and economic issues. But the way she presents her thoughts, views and data gives you this impression of her – that she is haphazard and cynical. In most of her political essays published in the book “The Algebra of Infinite Justice”, she writes in an outraged, cynical way that robs the writing of credibility and makes you feel she is indulging in hyperbole. What difference does there remain, then, between a good author like her and the typical media reporter? Thus, the very issue which she wants to bring to light suffers. Even if she wants to write in the idiom of the media, she should simultaneously write a more detailed and systematic analysis of an issue, so that those people more genuinely interested in the truth of the matter have something very substantial to read and think about.

Reflections on Gandhi Wednesday, Oct 4 2006 

Yet another birth anniversary of Mohandas Karamchand Gandhi arrived and left. The man has received more than the usual lip-service recently. Instead of the only usual piece of news on October 2, of the President, the Prime Minister, the Leader of the Opposition, and sundry politicans having trooped to Raj Ghat, the man has been remembered in various other ways recently. Veteran filmmaker Jahnu Barua came up with ‘Maine Gandhi ko Nahin Maara’. Rajkumar Hirani and the others involved with ‘Lage Raho Munnabhai’ gave us a new term – ‘Gandhi-giirii‘. PM Manmohan Singh is in South Africa, visiting Pietermaritzburg, Durban and other places associated with Gandhi. In fact, two full days have been spent in joint Gandhi nostalgia before Manmohan Singh and Thabo Mbeki came round to signing a joint statement. Outlook published an interview with John Lewis, one of the foremost leaders of the American Civil Rights Movement, concerning the movement’s Gandhian influence, and the relevance of Gandhi’s ideology today. Most ironically, Yakub Memon, in his outburst after being convicted for the Mumbai bomb blasts of 1993, said that his brother and prime accused Tiger Memon had asked him not to ‘be a Gandhi’ and return to India from Dubai.

Gandhi is definitely relevant today, although his entire ideology may not. The basis of any ideology is a set of principles. It will usually be farcical to talk about principles in political life, not only in India but around the world, not only now or in the last century but for ages past. Yet Gandhi was a political leader with an incredibly strong sense of principle. From whatever I have read about him, I don’t think Gandhi ever violated any of his most basic principles from the time he first formed them till his assassination. To recognize principles, any principles, and to adhere to them, itself is a very valuable legacy to people across the world today.

What is Gandhi’s legacy? It consists of his principles and his methods. In other words, you may say, his ends and his means. I will make very brief observations only on his principles. Any comment on his methods would require better knowledge of the methods themselves and the context in which they were used.

What were Gandhi’s most basic principles? There was truth, and there was non-violence; faith in God, and basic equality of man; self-restraint and humility. To be sure, these do not constitute a coherent philosophy. Elements of Buddhism & Hinduism combine with a basic humanism, and there are some contradictions thrown in. For example, the caste system is an evil because it denies the man regarded to be outside the caste system his dignity and respect as a human being. Yet there is self-sacrifice in his life, and he respected that spirit in others. His advocacy of non-violence was based on the basic belief that man cannot morally resort to violence against his fellow man or fellow creatures, but his extension of this non-violence even to self-defence could only lead to humiliation and injury to peaceful freedom-fighters, without really shaming the British Government.

But witness the power of belief in principles like truth and non-violence. It gave Gandhi courage, tremendous courage. It gave him poise and the ability to stay calm and retain his sense of humour. Criticism of Gandhi for his foibles misses the point. The point is that Gandhi was equally open about all his practices and thoughts, which is how we came to know about those foibles in the first place. Most people would be frightened out of their wits to be so open about their lives. Belief in the principle of truth enabled Gandhi to achieve that openness.

That we, as a people, have failed Gandhian principles is obvious. The point is, did we ever really follow them? Even during his lifetime? In spite of some glorious successes on the communal front, Gandhi died a dejected man. He saw in his own lifetime that a principled human society in the face of so many possibilities for division and distraction was an impossible dream. Where people place any of their numerous identities above any general human principle, lasting peace can never be achieved.

Quota Quarrels Sunday, May 28 2006 

In the face of a government that consists of people who are either extremely (perhaps, foolishly) selfish, and therefore callous (like Arjun S., of interview-with-Karan-Thapar fame), or too weak-kneed and hapless (like Manmohan S.), it is quite useless to present reasonable arguments on achieving social justice through appropriate means. And then there are the Left parties, who reject reasonableness every single time, in every important issue, whether it is airport modernization or demerger of SEBs or pursuit of social justice. Idiocy of the highest order is visible in our Left parties (except, maybe, Buddhadeb B.).

Two people (in collaboration with others) have, however, thought of a means by which the goal of social justice can be achieved, or at least, pursued, without harming anyone's interests. Prof. Satish Deshpande and Yogendra Yadav resented their scheme in two parts in The Hindu (links: Part I, Part II). They recognize a few fundamental things about the objective and the problem before proceeding towards a solution. As with any such nationwide scheme in a country like India, there might be numerous operational difficulties with this scheme as well, but in principle, it looked quite easonable to me.

What is our objective? The Constitutional objective is to strive towards social justice. In my mind, what this means is basically equality of opportunity in every legitimate sphere of life. What are the problems that cause social injustice today? Is it just caste or community? No, as the authors rightly point out, there are multiple, overlapping sources of disadvantage to many of our countrymen (& women) today. Apart from caste, the region of domicile and gender are two other important sources of disadvantage.

The authors argue that some form of 'affirmative action' is indeed required to ensure the Constitutional objective of equality of opportunity. But they err in saying that one should not read purely vote-bank-ish reasons behind the government's quota move. By introducing a fixed quota for designated castes, and also not including any subtleties like the 'creamy layer', the government is definitely indulging in short-term, vote-bank politics.

Their scheme includes three major sources of disadvantage, as mentioned above, and assign 'disadvantage scores' to each person, with suitable weightages to each level of disadvantage on each of the three axes. In principle, this scheme seemed comprehensive enough to me. However, the operational problems here will be in terms of segmenting and combining castes and religious communities into categories, designating different states or regions to particular categories, etc. Politicians from each region will want to categorize their region as backward as possible, to get points for their constituents and hopefully, votes for themselves, and so will quibble about the parameters used for categorization. The authors also say that a specific national survey for collecting data to be utilised in the scheme would be a good idea. But then, how long will that take (including field data collection, collation and analysis)? At least as long as the Census, or the NSSO sample surveys? The government, on the other hand, would want to do something now, not at an uncertain time in the future, for their own selfish reasons. Sociological configurations change over time, and the authors have not considered, or not mentioned, how revisions to the weightages will occur over time to reflect such changes.

Next comes the question of combining merit score with disadvantage score to arrive at a single score for each person seeking admission to any educational institution. In the first part, the authors blast our concept of merit and the style of exams like the IIT-JEE. Then, in the second part, they dismiss the question of merit as 'less controversial' and leave it at that. But  the question of how best to 'measure' merit and combine it with disadvantage scores remains.

So, the problems are many. But the authors have the germ of a good idea. At least, it's an idea based on reason. Perhaps, it will never be implemented precisely for that reason.

Reservations – a perspective Sunday, May 28 2006 

The following are views of my friend Vikas Vashishtha on the larger issue of reservation, not just in education but beyond.

"I am sure that Bombay is about to witness a great boom in Global Financial Services. It has already started with Global I-banks shifting their back and middle offices to Bombay (Apart from the their IT department already outsourced). The factors are the same old ones: Low-cost, English and Education. The next in line could be higher end services (fund management, trading, product R&D) not only from these banks but Global Funds (Mutual, Pension even Hedge funds), commercial banks, accounting and tax consultings. This could definitely be lot more prominent and beneficialthan the 'Bangalore process'.

This depends by and large on 2 factors:
- India's economic stability and growth (full-convertibility of INR being the most important sub-factor.. should be possible in next 5 years)
and
- Size and Quality of talent pool (More importantly, the quality perceived by the foreign investors and decision makers)

Looks sad, that so many 'meritorious' (by the way, 'merit' is not as pure a word as it sounds… depends largely on and is highly correlated to seemingly opposite 'ancestory') candidates would be left out of certifications from noble universities, which provide an easy entry to noble careers. Where they gonna go?

While reading the reservation debate on rediff.com, I noticed 2-3 ads by Ivy-League schools like Yale. Nice new cutomer segment for them! But, whatever they say it costs like hell. We would definitely witness more of the leftouts with deep pockets, moving to the US. But, I see a bigger opportunity coming in the form of foreign certifications: CFA and CPA. CFA costs around 50k and takes 2-3 years to complete. But the exams can be done along with your usual college studies.

For foreign recruiters, a guy with MSc in Maths from Pune Univ and a CFA would pretty much be equal to an average IIM grad in finance and definitely above the MBAs from other universities. Same holds good for for CPA vs. CA, when PwC or EnY are recruiting for their global operations.

Do you see a business opportunity for someone starting something like NIIT of late 90s; coaching college students for these certifications. It is not going to be any less than the NIIT or Aptech for late 90s. Moreover, this time the entrepreneur would have the chance to learn from the mistakes of these 2 companies (dont expand to non-core areas and dont expand randomly).

I would end by coming back to the original issue. Reservation in private sector can have some prominent and not-so-visible effects. If the government, brings it in Big-bang way: "50% flat and make sure you have good distribution across the hierarchy"… stock market would definitely crash… but this artificial barrier would also change the scale and scope of overall Indian industry. There would be a boom in small service businesses and frachise. After all, the Govt. can not say to an Invidual consultant/accountant/analyst, "where's the other person you are supposed to employ". Corporations will outsource great deal of work to these boutiques. This may lead to an unprecedented boom in entrepreneuship.

However, there will be terrible efficiency losses in the scale oriented industries. This, I guess, would be the sadest part. Because, the scale oriented businesses have the greatest potential to enlarge the job market. Providing higher-end jobs to socially backward sector.So, there is a need to weigh these factors while formulating with a reservation policy. There is a political need to satisfy populism and I am not against it. A good govt should first try to win the next election and then worry about the overall good of the country. Just dont ignore the second one. Managed smartly, reservation has potential to serve both the objectives in an optimal manner. "