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, favouritism, 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 colour, 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 recognise 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.
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