My paternal grandmother passed away on Wednesday, after a brief illness, of adrenal cancer. Bringing up 9 children from a state of abject poverty as a wage labourer in a small village and making sure that they reach a position of relative comfort is an achievement, a quantum leap that can hardly be matched by any of us, regardless. Knowing people capable of such a feat surely is a humbling experience, and puts many of my own 'achievements' into proper perspective.
Never one to raise her voice or beat anyone, she was a very patient person, a quality which unfortunately very few of us care to cultivate. Like I mentioned to my family members, if we place on a weighing scale the good and bad things she has done, it would tilt in the favor of the good. Not that she was philanthrophic, all she had (or not) money for was bring up her children and keep body and soul together, but that she never was one to hurt others. This is a characteristic most of us cannot claim to have, and therefore the scales will always be on the negative side for us, forget about even balancing the two sides. Things that came naturally to her, we cannot dream of achieving after years of labour. For this, she will be a role model to me, I don't need to start looking at Gods until Im sure I have reached atleast her level of non-violence. RIP.
Friday, October 5, 2007
Tuesday, October 2, 2007
In Memoriam.
Another day to remind us of the Mahatma, though in Karnataka today is less of a day to pay homage to the Man and more of a day of expectation to see whether our Chief Minister stabs his Deputy in the back, or the other way round, tomorrow. The politics of expediency rarely gets more obvious and vulgar, and has a peculiar characteristic of abstracting away and de-linking what happens in Bangalore with the fate of millions of residents of this unfortunate State (unless, of course, they are residents of Bangalore). Let the game in Vidhana Soudha continue, and on with the post.
Thousand people have thousand opinions, and one can hardly say that these opinions are unequivocal. M. K. Gandhi occupies the whole spectrum of the moral rainbow, from saint to demon, depending on whose viewpoint you look at him from. Subjectivities aside, the main contribution of any person to the unidirectional flow of history has and always will be only ideas. Ideas in the form of doctrines, rituals, technology, music are the only lasting contributions that survive the temporal flux that one calls history. One of the best documented persons in the world is probably Gandhi, and his ideas are available for one and all to see in the Collected works of Gandhi.
With such a large body of data available, obviously every part of his life has been studied with a fine toothed comb. What interests us today is the question as to the relevance of what Gandhi wrote and thought about almost a century ago. Ideas usually survive the test of time when either of the following characteristics are true : The object of thought is something that is presumed to be unchanging, like gravity or the color of oranges, or the idea itself is so abstract as to apply in any situation one might find herself in. The second usually ends up being identified with the first, since abstraction tries to capture unchanging attributes of a continuously changing phenomena.
The natural next step is to ask whether Gandhi's doctrines of non-violence and satyagraha have something like the second characteristic. One cannot seriously argue that his ideas deal with unchanging properties of the universe, and therefore we have to accept that his ideas are of the second kind.
However, abstractions about the nature of Man or Society are bound to end up like the blind men describing the Elephant, relying mainly on intuitive generalisations of one's own experiences. Hence, they cannot claim to be of a lasting character. But the fact remains that people still read the Upanishads and Aristotle and the Bible. How is it, that these treasuries of human ideas claim relevance for themselves after thousands of years ? Could it really be possible that there is something unchanging in all humans from the time immemorial ? Or can it be explained away by understanding the fact that human personality is shaped by what it gleans from other's opinions, speeches, writings and example ?
My opinion is partial towards the latter explanation. Ideas are propagated by translating them from their mental forms to more material forms. For example, temples, churches, governments, constitutions, penal codes, treatises on philosophy, cultures, all aim toward the propagation of certain ideas, certain world-views. Their relevance, of course, is contingent upon whether we consider ourselves to be the kind of person that they describe, or aim toward being such a person. And this is where Gandhi's doctrine's can be said to be highly relevant in today's world.
Decades of Mega-, Ultra-, Global-, World-plans have not done as much good as they have managed to dismantle. Megalomanical schemes to redeem the world have forgotten the basic tenet of 'Live and let live'.
As our civilization looks down the abyss of a major environmental disaster, for which we seem to be largely responsible, Gandhi's views regarding Man as part of the environment - as opposed to most Western thinkers who placed Man in opposition with Nature - seem to be gaining relevance, even by scientific standards. Notwithstanding the many critiques that one hears about Gandhi, no one can sensibly deny that his sense of man's place in Nature, and to do so would only highlight our mass suicidal tendencies.
Thousand people have thousand opinions, and one can hardly say that these opinions are unequivocal. M. K. Gandhi occupies the whole spectrum of the moral rainbow, from saint to demon, depending on whose viewpoint you look at him from. Subjectivities aside, the main contribution of any person to the unidirectional flow of history has and always will be only ideas. Ideas in the form of doctrines, rituals, technology, music are the only lasting contributions that survive the temporal flux that one calls history. One of the best documented persons in the world is probably Gandhi, and his ideas are available for one and all to see in the Collected works of Gandhi.
With such a large body of data available, obviously every part of his life has been studied with a fine toothed comb. What interests us today is the question as to the relevance of what Gandhi wrote and thought about almost a century ago. Ideas usually survive the test of time when either of the following characteristics are true : The object of thought is something that is presumed to be unchanging, like gravity or the color of oranges, or the idea itself is so abstract as to apply in any situation one might find herself in. The second usually ends up being identified with the first, since abstraction tries to capture unchanging attributes of a continuously changing phenomena.
The natural next step is to ask whether Gandhi's doctrines of non-violence and satyagraha have something like the second characteristic. One cannot seriously argue that his ideas deal with unchanging properties of the universe, and therefore we have to accept that his ideas are of the second kind.
However, abstractions about the nature of Man or Society are bound to end up like the blind men describing the Elephant, relying mainly on intuitive generalisations of one's own experiences. Hence, they cannot claim to be of a lasting character. But the fact remains that people still read the Upanishads and Aristotle and the Bible. How is it, that these treasuries of human ideas claim relevance for themselves after thousands of years ? Could it really be possible that there is something unchanging in all humans from the time immemorial ? Or can it be explained away by understanding the fact that human personality is shaped by what it gleans from other's opinions, speeches, writings and example ?
My opinion is partial towards the latter explanation. Ideas are propagated by translating them from their mental forms to more material forms. For example, temples, churches, governments, constitutions, penal codes, treatises on philosophy, cultures, all aim toward the propagation of certain ideas, certain world-views. Their relevance, of course, is contingent upon whether we consider ourselves to be the kind of person that they describe, or aim toward being such a person. And this is where Gandhi's doctrine's can be said to be highly relevant in today's world.
Decades of Mega-, Ultra-, Global-, World-plans have not done as much good as they have managed to dismantle. Megalomanical schemes to redeem the world have forgotten the basic tenet of 'Live and let live'.
As our civilization looks down the abyss of a major environmental disaster, for which we seem to be largely responsible, Gandhi's views regarding Man as part of the environment - as opposed to most Western thinkers who placed Man in opposition with Nature - seem to be gaining relevance, even by scientific standards. Notwithstanding the many critiques that one hears about Gandhi, no one can sensibly deny that his sense of man's place in Nature, and to do so would only highlight our mass suicidal tendencies.
Sunday, September 30, 2007
Review: Imperial Nature
The subtitle reads "The World Bank and struggles for social justice in the age of globalization". This, along with the highly suggestive title, should hint as to the intellectual direction of the book.
Imperial Nature is critical look at the extant relations between the 'developed' North and the 'underdeveloped' South, with the myriad aid agencies that mediate these relations, especially in the spheres of development. The World Bank has emerged as a highly influential global actor in these relations (or networks), and the book analyses how the Bank got to the enviable (and equally notorious) position that it finds itself in.
The book revolves around a concept called 'Green Neoliberalism', which essentially is how neoliberalism has been promoted using the necessity for 'sustainable' development and protecting the environment from 'indiscriminate' and 'rapacious' forces of poverty in developing countries.
We begin with a history of the Bank, from its roots as an instrument to rebuild the devastated economies of Western Europe after WWII, to its present mandate to develop the underdeveloped Southern half of the Globe. In the beginning, most of the money that the Bank lent came from National Treasuries and Government institutions of various countries. It was run like an orthodox, risk averse bank, lending only to countries which had a positive chance of repaying the money, like France and Japan. However, when certain political changes made World Bank aid in Europe irrelevant, it had to look at other sources to lend money as well as raise capital, since it was still dependent on US Treasury handouts for capital inflows.
Therefore, the Bank looked towards Wall Street to raise money for its ventures. However, since investors are squeamish about how secure their investment is, the World Bank had to gain credibility by showing that their bonds (floated on Wall Street) were indeed secure and gave attractive returns. Now, one cannot give money to a recalcitrant dictator and expect him to repay in full running the State as he likes. Therefore, the Bank had to make sure that its money was being spent in the 'right way', which simply implies that it would go into money making big dams, power and other infrastructure projects rather than schooling, healthcare and so on. This is not to say that no Bank money went to such social sectors, but it was never it major thrust. In fact, there have been instances where public spending in social sectors was cut due to Bank pressure.
Next, the book looks at how the Bank innovates in the face of crisis. In the early 90's, large scale protests against the Bank sponsored Narmada Valley project and Arun 3 in Nepal forced the Bank to back out of both. Faced with a crisis of legitimacy (which is crucial for its working, since it is a bank, after all), the Bank began it new environmental sensitivity phase. The author investigates how the processes by which the World Bank's stand on environmentally conscious projects, which involves valuation of forests, rivers as economic goods which need to be partly conserved (to keep the environmentalists happy), and opened up for commercial use (to keep the logging industry happy), has become the dominant mode of thought in every forum where development has been discussed.
This dominance, the author argues, is due to the incredible network built by the Bank, which involves training locals in its ideologies so that they can legitimize Bank policy in their native countries, generating large amounts of (not very scholarly) research which all sing consensual policy tunes, and the good old carrot-and-stick approach which forces highly indebted countries to accept and internalize Bank policies or else.
The example of the State of Laos is taken and the major structural changes the Bank intervention caused, especially in the Government ministries (which are dominated by experts from elite organisations of the North), policies (which promote indiscriminate privatization without having a competitive domestic industry, which results in killing of the domestic players), and environmental outlooks (which promote eco-tourism over rights of indigenous people, and throws natives out of their homelands to 'resettle' and become 'productive' citizens of the nation). The solutions proposed are typically capital intensive and require large amounts of equipment and expertise from Northern contractors and consultants. It has been calculated that for every dollar of loan, around seven dollars goes back to corporates in the form of contracts and profits from running previously public sector services bought at cheap prices.
The book finally looks at the case of water supply privatisation and how the Bank, within a span of few years managed to convert this issue from a laughable non-starter to something that is a precondition to most Bank loans(yes, even the ones India takes), and how it is presented as the solution to supply quality water to the poorest but ends up becoming too expensive for them to afford, defeating the whole logic of privatisation in the first place. In highly indebted countries, privatisation of social services is said to be good as the public sector is highly 'inefficient' and privatization can only improve matters. The author argues against such a simplistic logic and shows how delivery of services can depend on so many factors ( The Bank forced cutting down of social expenditure one among them) and privatization usually ends up being control of a public good by Western corporates, with an indigenous face.
Though it is unlikely that the Bank will ever close down (too many people have built careers around it), such arguments against Bank policies and high-handedness may help to bring more transparency into the murky world of the development industry (yes, it is probably one of the most profitable industries!).
Imperial Nature is critical look at the extant relations between the 'developed' North and the 'underdeveloped' South, with the myriad aid agencies that mediate these relations, especially in the spheres of development. The World Bank has emerged as a highly influential global actor in these relations (or networks), and the book analyses how the Bank got to the enviable (and equally notorious) position that it finds itself in.
The book revolves around a concept called 'Green Neoliberalism', which essentially is how neoliberalism has been promoted using the necessity for 'sustainable' development and protecting the environment from 'indiscriminate' and 'rapacious' forces of poverty in developing countries.
We begin with a history of the Bank, from its roots as an instrument to rebuild the devastated economies of Western Europe after WWII, to its present mandate to develop the underdeveloped Southern half of the Globe. In the beginning, most of the money that the Bank lent came from National Treasuries and Government institutions of various countries. It was run like an orthodox, risk averse bank, lending only to countries which had a positive chance of repaying the money, like France and Japan. However, when certain political changes made World Bank aid in Europe irrelevant, it had to look at other sources to lend money as well as raise capital, since it was still dependent on US Treasury handouts for capital inflows.
Therefore, the Bank looked towards Wall Street to raise money for its ventures. However, since investors are squeamish about how secure their investment is, the World Bank had to gain credibility by showing that their bonds (floated on Wall Street) were indeed secure and gave attractive returns. Now, one cannot give money to a recalcitrant dictator and expect him to repay in full running the State as he likes. Therefore, the Bank had to make sure that its money was being spent in the 'right way', which simply implies that it would go into money making big dams, power and other infrastructure projects rather than schooling, healthcare and so on. This is not to say that no Bank money went to such social sectors, but it was never it major thrust. In fact, there have been instances where public spending in social sectors was cut due to Bank pressure.
Next, the book looks at how the Bank innovates in the face of crisis. In the early 90's, large scale protests against the Bank sponsored Narmada Valley project and Arun 3 in Nepal forced the Bank to back out of both. Faced with a crisis of legitimacy (which is crucial for its working, since it is a bank, after all), the Bank began it new environmental sensitivity phase. The author investigates how the processes by which the World Bank's stand on environmentally conscious projects, which involves valuation of forests, rivers as economic goods which need to be partly conserved (to keep the environmentalists happy), and opened up for commercial use (to keep the logging industry happy), has become the dominant mode of thought in every forum where development has been discussed.
This dominance, the author argues, is due to the incredible network built by the Bank, which involves training locals in its ideologies so that they can legitimize Bank policy in their native countries, generating large amounts of (not very scholarly) research which all sing consensual policy tunes, and the good old carrot-and-stick approach which forces highly indebted countries to accept and internalize Bank policies or else.
The example of the State of Laos is taken and the major structural changes the Bank intervention caused, especially in the Government ministries (which are dominated by experts from elite organisations of the North), policies (which promote indiscriminate privatization without having a competitive domestic industry, which results in killing of the domestic players), and environmental outlooks (which promote eco-tourism over rights of indigenous people, and throws natives out of their homelands to 'resettle' and become 'productive' citizens of the nation). The solutions proposed are typically capital intensive and require large amounts of equipment and expertise from Northern contractors and consultants. It has been calculated that for every dollar of loan, around seven dollars goes back to corporates in the form of contracts and profits from running previously public sector services bought at cheap prices.
The book finally looks at the case of water supply privatisation and how the Bank, within a span of few years managed to convert this issue from a laughable non-starter to something that is a precondition to most Bank loans(yes, even the ones India takes), and how it is presented as the solution to supply quality water to the poorest but ends up becoming too expensive for them to afford, defeating the whole logic of privatisation in the first place. In highly indebted countries, privatisation of social services is said to be good as the public sector is highly 'inefficient' and privatization can only improve matters. The author argues against such a simplistic logic and shows how delivery of services can depend on so many factors ( The Bank forced cutting down of social expenditure one among them) and privatization usually ends up being control of a public good by Western corporates, with an indigenous face.
Though it is unlikely that the Bank will ever close down (too many people have built careers around it), such arguments against Bank policies and high-handedness may help to bring more transparency into the murky world of the development industry (yes, it is probably one of the most profitable industries!).
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