Wednesday, August 15, 2018

Democracy: From People-Centric Governance of Mauryan Era

The ongoing discourse on efficacy of democracy assumes a special significance today when the biggest democracy in the recorded human history celebrates its 72nd independence day. The entire world has marvelled that despite all its flaws, imperfections and at  times some extremely disturbing social and economic trends, Indian democracy has moved forward and become increasingly stronger. We are a model for peaceful transfer of power through a credible electoral process on such a large scale that the world has neither known in the past nor may see anywhere else in foreseeable future. While, there are serious concerns about the quality of governance provided by the Indian democracy, and we sincerely require urgent remedial measures in this direction, it would be a worthwhile exercise to look back in the past to trace values and ethos as well as examples of good governance.  We cannot, and must not, attempt to go back to the past but the ideals and ingredients of good governance, remain timeless. Our glorious  heritage of ancient era must inspire us to steer our democracy and quality of  governance to usher in greater prosperity, social harmony and higher quality of national security.  

        In our last post, I had briefly mentioned that the genesis of democratic values and ethos of contemporary India could be traced back to people-centric governance institutions and values of Mauryan era. Of course teachings of Tamil sage Thiruvalluvar around same era also played huge role in building a social culture for a harmonious, pacifist trust based society, where integrity among individuals was emphasised as the biggest virtue. 
Mauryan polity of ancient era is very often considered as one of the earliest examples where governance principles and processes incorporated principles of collective security as well as welfare of the vulnerable. Even though it was not an elected government, goodwill and support of the masses was one of the most critical foundations on which the entire political system rested. We must remember that the Mauryan polity thrived in an era that was quite close to that of the ancient Greek democracy. The notable distinction was that Greek city states were much smaller in sizes whereas Mauryan empire covered almost entire Indian subcontinent, extending from Afghanistan to Bengal and beyond, barring of course a substantial part of the Southern sub-continent. 

       When we study available records about Mauryan polity, as offered by Kautilya and Megasthenese as well as other sources, which have been interpreted and analysed by both Indian and Western scholars, it clearly emerges that King did not rule on the basis of divine rights. Kingship might have become hereditary but ‘duties of the King were well defined and he had no discretion to reject advice rendered by the most capable and wise men, who constituted the council of Ministers.’[1] One of the most well researched works on Mauryan Polity, written by Professor  Ramachandra Dikshitar in 1932 for University of Madras, states that the “The views of Council Ministers were not merely an advisory  (p 134) but mandatory, the king could lay down his opinion but could not impose and decisions were not taken by majority but by mature decisions implying by consensus.”[2] 

Professor Dikshitar  identified the following as the principal duties of the political sovereign[3]   
    Enforcement of Svadharma, implying members of every profession or                        sections of society fulfilled their identified professional or otherwise role                  with integrity;

     protection of life and property of all citizens;

    State support to Promotion of trade and commerce, obliging the king to                  guarantee safety of trade and commerce routes as well as protection from          criminals and hostile forces;

Administration of Justice;

Protection of citizens from natural Calamities;

Administration of an effective foreign policy to safeguard all round security of         the empire.

Promotion of arts and education, health and sanitation, medical aid and relief  to the poor, and other charitable acts and deeds including donations and grants to learned men and maintenance of widows, the orphan and the helpless;

Close watch on “Sanyasins”, who were protected and honoured but any                    impropriety in their conduct was not tolerated.

It appears that Mauryan polity, under the wise stewardship of Kautilya,  was way ahead of the idea of reasonable restraint on authority of  sovereign. In fact, sovereign was obliged to promote, protect and uphold the highest possible principles of “people-centric” governance that combined well-being of citizens with, what we understand in modern era, the core principles of comprehensive national security. An elaborate administrative apparatus was in place to look after security and protection of citizens from both natural calamities and man made threats. Considerable emphasis was laid on promoting economic prosperity by creating conditions that were conducive for both agriculture and commerce. It was a highly welfare state in the sense that it had detailed arrangements to look after the vulnerable and orphans. 

      Professor Dikshitar has also emphasized on progressive taxation followed by the State and special care taken to avoid inconvenience to the people, by instituting safeguards against corruption by officials. At the same time, Sovereign was obligated to spend all its resources wisely and with a degree of austerity. At another level, it indicates a dynamic and somewhat mutually reinforcing equilibrium between the state and society, where both state or sovereign as well as people in general were guided by certain code of conduct to maintain high degree of social harmony and political  correctness.

      Professor Dikshitar wrote this piece in 1932. Wide range of sources that he has consulted, lends authenticity and integrity to his work. Virtually all eminent historians on the subject,  also share such description of governance in Mauryan polity, where royal authority was constrained to pursue welfare of the people as well as security of state and society. Interestingly, even at the time of publication of Professor Dikshitar’s research, neither the idea of modern welfare state  (envisaging support for the vulnerable and destitute) nor the idea of national security (enshrining a comprehensive and yet integrated concept of political, military, social, scientific and economic dimensions of governance to optimise strength and security of a state) had gained momentum. 

    The concept of welfare state gained momentum only after second world war, and many believe that it was in the aftermath of Marxist challenge to capitalist democracies. They argue that western democratic states were compelled  to incorporate the principles of welfare and egalitarianism in their governance policies to pre-empt any possible influence of Marxist ideology on the masses. Similarly, the idea of national security as such was first articulated by US Navy Secretary James Forestall during a hearing in the US Senate in August 1945.  Forestall had suggested a much ‘wider and comprehensive concept going beyond military strength to include almost everything linked with war-making potential or capacity of state. These included industry, mining, research and manpower and such other activities which also enhanced quality of civilian life’. [4] The Western discourse on national security also traces  origin of this idea only in the aftermath of emergence of modern Westphalian state in 17th Century. It should not be considered an act of audacity when we claim that Mauryan polity seemed to combine both the welfare and national security dimensions of governance way before these ideas germinated in the West.

           It would certainly be unfair to scrutinise political structures and social order of Mauryan polity from the prism of 21st Century Scandinavian democracies. Even the techniques and principles of warfare or conduct of foreign policy or collective security of Mauryan polity needs to be studied in its own context rather than comparing it with contemporary era. Subsequently, these systems might have degenerated or subverted or lost their vigour or failed to adapt to changing realities. Nevertheless, these do provide one of the finest example of people-centric governance that combined the highest principles of comprehensive security outlook. 

         Robustness and vigour of these institutions and their values can be inferred from their ability to provide stability and harmony in an empire that is massive even by contemporary standards. Barring China, most of the advanced civilisations, especially those in the West, during the same time were divided in much smaller city state like entities. Even though some had secured spectacular military victories, they did lack a comprehensive and detailed governance apparatus  of a welfare like state. It is unlikely that such a system and values would have emerged suddenly with wisdom of Kautilya  and valour of Chandragupta. It is more plausible that the values and processes that Kautilya was able to resurrect and streamline were widely prevalent, or at least known, much before Kautilya himself came on the political scene of the  sub-continent. Kautilya may have codified and refined these further. The concept “Dharma” infused a moral obligation both on the ruler and the ruled, enhancing the quality of social or political contract between the two.

        The concept of un-elected "Dharma" driven polity is neither feasible nor desirable in the contemporary era. However, observance of "Dharma" even by the elected representatives and masses can take our democracy and the civilisation to a new pinnacle. Popular accountability and representative governments by experts are inescapable necessities both for credibility and efficiency in governance. However, custodians of democracy need to appreciate that five key principles that can differentiate a high quality democratic polity could be summarised as : a) Centrality of people as a whole in the process of governance and politics, with their common and composite interests being defined in indivisible terms; b) Rule of law implying obligation on state, and all other entities in public domain,  from any arbitrary and unreasonable action, along with a credible mechanism to enforce, interpret and uphold the same; c)  Accountability of entire governance process to people (who should be represented by wise and virtuous men and women with integrity); d) Integrity, autonomy and efficiency of institutions of governance; e) High degree of social harmony with prevalence of wider values of trust and integrity among people, access to opportunities and instruments to cooperate and collaborate and forge a spirit of partnership. Efficacy of all these instruments and institutions lay in their ability to provide the masses optimum access to all round security and   dignity . 

Some may consider these ideas as utopia but an effort to move in this direction alone can bolster democracy and enable it fight the onslaught of both authoritarianism and populism.  Interestingly, the quality of governance in some of the non-elected regimes in certain areas like public services, maintenance of public order, access to healthcare, elementary education and employment are better than many of the democracies. Un-elected public functionaries are probably more accountable in these polities and they enjoy greater autonomy in their routine professional sphere. Many of these institutions are afflicted by sub-par output in most democracies. 

     If societies lack cohesion and institutions are clumsy, it is easier for smaller network of forces to derail the focus of governance in democracies. In absence of strong regulatory capacity and efficient criminal justice systems, democracy can become an arena for war among competing groups. They may use every possible means, including propaganda, deception and even some degree of violence in pure and simple pursuit of power. Despite an outward facade of democracy, priority shifts from collective  interests of entire mass of people to narrow interests of  cliques and syndicates. Outwardly, these institutions may still feign commitment to wider popular  interest and do a lip service to the same. Governance also seems to be suffering in democracies due to lack of inbuilt incentives, opportunities and support for incumbents, for high quality output with integrity, in different key institutions - like political parties, corporate sector, civil service, judiciary, research institutions, health sector, media etc. Many a times, one finds a gap or a contradiction between institutional goals of these entities and the larger governance objectives. 

        The idea of democracy is driven by the spirit of channelling collective energies and wisdom of people towards composite well-being of all. As societies are advancing, the idea of composite well-being  of the people becomes more complex. Simultaneously, it becomes increasingly difficult to build and manage institutions which can pursue these effectively while adapting and evolving to new realities. Hence, it is not sufficient to have some structures and processes of representation and governance. The underlying spirit of harmony, trust, collaboration and  opportunities or incentives for excellence are equally important. Without these, it amounts to having body without soul. We need serious re-focus and re-orientation of institutions of  governance in democracies. Mauryan polity does provide an inspiring example in its context. Its structures may not be relevant but its spirit remains worthy of emulation. We need to pose to ourselves:  are we ready to move in this direction? 

[1] V R Ramachandra Dikshitar; The Mauryan Polity; University of Madras, 1932  Pages 115-119
[2] Ibid; P-134
[3] Ibid; pp-115-119
[4] Joseph J Romm; Defining National Security: Non Military Dimensions, Council of Foreign Relations Press, New York 1993 (p2)  [18.06.2016]S

Monday, August 6, 2018

Social Values and Traditions that Sustain and Strengthen Indian Democracy

India has always been cited as a shining example of peaceful transfer of power through electoral process anywhere outside the western hemisphere. Given its massive population with multiplicity of linguistic, ethnic and religious identities, and overall enormity of governance challenges, it must be an unparalleled feat by any imagination to have a successful, thriving and vibrant democracy, which, despite all its deficiencies, has provided political stability as well as fairly respectable levels of growth over the years. Ironically, the intellectual discourse on democracy in the Western world, pays inadequate attention to values, ethos and traditions that have sustained and helped democracy flourish in India, despite adversities and constraints.

Some of the model democracies in the world, largely in Scandinavian countries, or Western Europe, or even Japan and New Zealand, are far too small in size, with average levels of prosperity and literacy being quite high. These make it easier to build and sustain community bonds, which lead to higher quality of  social harmony and cohesion and an ambience of trust among people. These automatically enhance the quality of output, efficiency and transparency of governance institutions. It is indeed remarkable that democracy has progressed and evolved in India even in face of poverty, illiteracy and several inherent contradictions in our institutions. A recurrent complaint from some of the brightest civil servants, or even forward looking politicians or corporate leaders,  has been absence of incentives, or even safeguards, for high quality of professional output with integrity. We shall discuss these contradictions separately.  

Against this background, one has to concede that there must be something extra ordinary in the Indian values and traditions that has prevented the country from drifting towards authoritarianism, despite severe dysfunctionality of many of our institutions. Buried deep among these, are innumerable tales of so many nameless and faceless individual heroes, who have displayed exceptional valour, passion and supreme personal sacrifices and commitment to excellence. These are manifest in the best form in our armed forces but the spirit does extend in its own form and context to some of our institutions of excellence like Indian Space research Organisation to Metro Rails and so many others, which are pride of the nation.  Amidst allegations of all round corruption and subversion, there are so many examples in different walks of life, varying from government to non-government sectors to NGOs or Media, where people have stuck to their values and not hesitated from making even the supreme sacrifice in what is perceived as defence of India, Indian values, Indian democracy and integrity of their personal character. They are real leaders in every sense. One can only visualize what can happen if there are inbuilt incentives, support and recognition for high quality output and leadership in our political, bureaucratic, professional and corporate structures.

One wonders from where do these Indians, or at least some of them, derive this energy to work for their society, values and the country, even without incentives? And many of them are willing to pay even the highest form of personal cost? It would be  grossly insulting to assume that the spirit of democracy suddenly sprang in India after its colonial subjugation to the United Kingdom. Many Britons in colonial era found  Maxmuller’s glowing tribute to India’s ancient social values and heritage quite offensive. In his brazen arrogance, Macaulay had  once claimed that books on a shelf of a library in England contained more wisdom than what the entire Indian civilization had to offer over centuries. Of course, subsequent developments based on scientific researches by many experts, including several British men and women, exposed shallowness of such audacity.

The spirit of social trust and fairness, on which Democracy rests, has had a long tradition in India. Fortunately, this has not yet been eclipsed entirely, despite aberrations, subversion and distortions emanating from inconsistent governance of centuries, or poor quality and character of entities that controlled seats of power in Delhi and beyond. Until the advent of the British, India was known for its self-sufficient village autarchies, even though many Indian intellectuals have contested the idea.  While none of the two extremes- complete isolation or comprehensive integration- appear plausible, a high degree of village or local level  autonomy, with suitable variations in different parts of the sub-continent appear most logical image of this era. Until the early years of British colonialism, most villages, or a groups of villages, could be considered virtually independent as they handled most, if not all, their matters on their own. There was no centralised authority with presence in each and every part of the sub-continent. Peoples’ association with the rulers in major power centres, or the latter’s control over the former, was quite loose and largely confined to payment of taxes that varied from one fourth of the produce to one tenth. While, it will not be fair to compare these societies with model societies of advanced democracies of 21st Century, there is little doubt that a large number of these villages and communities upheld or adhered to social values or behavioural norms, that contributed to a trust-based society that we consider both the goal and foundation for a harmonious and vibrant democracy. There were of course many darker aspects including  clandestine crimes like 'thugee' to traditions of 'Sati' and the like. 

In the context of wider social values of trust and integrity, I often quote a story written by the legend of Hindi story writing Munshi Prem Chand in early 20th Century, named “Panch Parmeshwar”.   The story narrates a tale of two close buddies named ‘Algu Chaudhary’ and ‘Jumman Sheikh’ in some remote village of North-Central India. Their friendship breaks apart following Chaudhary’s fair pronouncements in course of an arbitration in a dispute involving Sheikh and his aunt. Sheikh’s widowed aunt had accused her nephew of neglecting her after she had transferred all her assets in the name of Sheikh. Chaudhary overlooked emotions of friendship with Sheikh and delivered a verdict that adhered to established norms of justice.

The story goes on to state that many years after Sheikh had felt betrayed by his close buddy and treated him as foe, he eventually had a chance to take revenge from Chaudhary. Sheikh was nominated arbitrator in a dispute between Chaudhary and the latter's neighbour who had cleverly wanted to exploit bitterness between two erstwhile friends. However, after examining facts of the dispute, Sheikh delivered a fair verdict in favour of Chaudhary to the  surprise of  most. Sheikh admitted that once being nominated as arbitrator (or Panch), one had to represent ‘the voice of the God’ and act fairly. He was better able to appreciate the adverse verdict handed over against him by his former friend years ago and their friendship resumed. While, this may be an exaggeration to claim that everything was absolutely perfect and ideal in those societies but at the same time, one has to concede that people, by and large, must   have been familiar with, and largely observant to, the  known ideas of fairness and justice. The quality of social harmony and  values of integrity  did exist which must have been sharpened by freedom struggle to eventually sustain a vibrant democracy. 

Such values must have been part of a longer tradition of social and behavioural norms, which evolve gradually and do not change abruptly. Security of Indian sub-continent has been breached repeatedly by external invasions. These disruptions must have dislocated political as well as social values, systems and structures. Their natural course of evolution too would have been impeded.  While no political system and authority can entirely neglect people, collective well-being of people was certainly not the primary focus of governance during most of the medieval era almost everywhere in the world. Nevertheless, some rulers in India varying from Sher Shah Suri to Akbar did lay emphasis on building some public infrastructure and introducing administrative reforms that were akin to welfare states. However, medieval era, almost everywhere in the world, is considered a dark age for people-centric governance. This was the time when Churches in Europe had usurped all political powers without corresponding responsibility or accountability to the people. Rulers in most parts of the world used coercion, repression and intimidation to silence people into submission and often claimed divine sanction, to glorify themselves, instead of showing any kind of accountability to the  masses or show respect to even those divine notions that enshrine good of entire mankind.
The Indian sub-continent, however, presents the earliest example of people-centric governance during Kautilya or may be even pre-Kautilya era. Kautilya’s Arthashastra, which is one of the earliest and yet most brilliant treatises on governance and national security, written anywhere in the world, offers a deep insight into nature of political and social system of the ancient India, especially the Mauryan polity.  It offers strong foundation of principled and ethical governance, based on Dharma, that had eventually contributed to exceptional levels of economic prosperity, social stability and of-course sustained protection of the sub-continent from external threats and aggression.  Despite political changes, there had been a fair amount of continuity in India’s economic strength, social harmony and stability with subsequent Gupta era in North or Cholas and Pandyas in South pushing the entire sub-continent to a sustained economic, cultural and scientific  advancement with a high degree of political stability backed by military power. Rulers in the  South were particularly known for their naval prowess, which explains dominant Indian influence in most of East Asia. 

We shall discuss the people-centric welfare dimension of Mauryan State that combined certain critical ingredients of contemporary idea of national security in the next post.


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