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In the perilous business of statecraft, since the time of the Romans, the jester’s usefulness relied upon employing humour and wit to reflect on the follies of the rulers – without getting their heads rolling. In absence of a jester, the court becomes a den of serious yes men, who may inspire self-assuredness in the leaders, but invariably risk a very preventable fall from grace.
Let us look at it from the lens of Viksit Bharat. How are we to imagine a pleasing notion of Viksit Bharat, if the idea’s proponents and their allies are intimidating?
It is very hard to trust those who seem to have a temper, to be capable of facilitating happiness for future generations. Anger and fear makes people feel unsafe. It is biological.
Strong arm politics legitimise any criticism that the opponents of the government levy on them of being bullies.
Are our leaders so incapable of responding, that they and their party members react?
How is it that we aspire to be a ‘developed’ nation, when by any measure, the powers-to-be seem quite crude in their handling of a few jokes and parodies? Can we not demonstrate tactful self-control?
Will this be the same reaction to external critiques from outside Bharat? Or is it limited to domestic disputes and insults?
Can we, as citizenry, depend on the ruling class and their enablers, to win disputes in a larger globalised arena, when in such tiny arenas they seem to be quick in throwing away any semblance of measured response?
The recent episode of over-reaching moral policing of Ranvir Allahabadia, Samay Raina, and the rather strong reaction towards Kunal Kamra are worrisome, to say the least.
Is it the business of the powers-that-are to define acceptable commentary norms within the country? If yes, then would that not validate the misgivings on the strength of our democratic standings on a global stage?
Is it the business of political groupings to react violently, without any practicable consequences, to a few words of sardonic humour? If yes, then would that not justify those who say our social fabric is in danger?
Like a human body, even society which is at unease, is a society inviting maladies. Even if the unease is imagined, our leaders need to address phantom pains too to maintain course on the path of Viksit Bharat.
When the license to jest is removed, the nation becomes stiff, fearful, and that sets in the beginning of an inevitable rot.
Looking at the fallout from the Kunal Kamra incident, I see myself wondering when would we move towards viksit masses, viksit parties, viksit politics, viksit politicians, and viksit karyakartas?
Maybe sabka saath is not just economic inclusivity but also moral tolerance. Perhaps sabka vikas is not just socioeconomic development but also development of temperament. Surely, sabka prayaas is not limited to citizens’ efforts in nation building, but also applies to political outfits and their members to try a little prayaas and let naysayers be.
I am curious if sabka vishwas depends on these above goals more than anything else today.
These may not be important, if we were trying to build an autocratic or oligarchic society by 2047. For better or worse, post 1947, we chose a clear democratic path, and ever since, we have ingrained democratic values deeply into all our minds. And in such conditions any aberration to the freedom of speech even in an economically prosperous society will never feel like a true viksit Bharat.
Our desi tendencies to speak up, to debate, to criticise, to ridicule, to jest, and to doubt are very deeply ingrained in our collective consciousness. Even a ruling class that tries to emulate our deep civilizational roots might not be impervious to the effects of incessant discontent the curbing of that freedom to crib can cause in our society.
Our old wounds run deep, when it comes to the idea of being gagged.
As someone who resonates with the vision for Viksit Bharat, I think it is time for us to modernise our aircrafts as well as our politics. Let us phase out our Mig-21s as well as Bahubali politics.
These weapons worked in a different time, but they don’t feel compatible with the vision of Viksit Bharat. Would we identify Mig-21s to be a symbol of Viksit Bharat in 2047?
If your answer is no, then we need to also ask ourselves and our leadership, if we would identify Bahubali politics to be reflective of Viksit Bharat in 2047?
If appealing to that rationale is not convincing, let me go back to the thought from the beginning of this essay, that there is some fundamental value to the jesters in the courts of the country – they can cover leadership’s blind side. That is precious.
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