Ashis Nandy’s recent allegedly anti-Dalit remark during a session at the Jaipur Literature Festival, which led to legal procedures against him, has begun an array of exchanges in his support as well as against him, in the media, academic and political circles. It is this attention given to this social psychologist writer’s remark due to his ‘eminent’ position in certain spheres that has escalated this incident to a controversy. To understand the various commentaries and to be able to take a stance on the issue, it is necessary to understand the order of events and excavate the meaning of all that has been said.
It was on 26th January, during a panel discussion at the Jaipur Literature Festival 2013, titled ‘Republic of Ideas’ where five men from various fields were exchanging ideas about India, its present and future. The conversation soon turned towards the topic of corruption when Ashis Nandy pitched the idea of nepotism also being a form of corruption, but not being recognized as such. This allowed the powerful and rich to hide their corruption, while incriminating the poor who indulge in corruption. He also said that corruption made our society more humane. In response to this, Tarun Tejpal, the editor of Tehelka and one of the panellists, deemed corruption to be an equaliser since it is a means for the underprivileged to subvert the structure of society and improve their condition. At this point, with a prior warning that he was about to utter something “vulgar” and “undignified”, Ashis Nandy said, “It is a fact that most of the corrupt come from the OBCs and the scheduled castes and now increasingly scheduled tribes and as long as this is the case, Indian republic will survive”. Nandy followed up these words citing West Bengal as an example where nobody from the SC/ST or OBC community has reached any position of power in the last 100 years. At the same time, it is also one of the least corrupt states in the country. By this he implied that since they don’t indulge in monetary corruption, people from these backward communities have not arrived at powerful positions although nepotism among the privileged allowed them to continue holding zenithal statuses.
Ashis Nandy making a point
Despite his seemingly pro-Dalit example about West Bengal, Nandy’s previous and now oft-quoted words had already sparked the ire of his co-panellist Ashutosh Srivastava, Managing Editor of IBN7. He protested saying that this was the most bizarre statement he had heard and that this was the typical perception about Dalits held by the elite. Ashutosh’s objection was met by some supportive applause from the audience after which there was a question-answer round before the session ended and the audience dispersed. In a few hours, a group of people led by Rajpal Meena, Chairperson of the SC/ST Rajasthan Manch, began a protest outside the venue demanding Nandy’s arrest for slurring the Dalit community. Soon, TV channels were displaying a clip only of him making the particular statement that the protestors claimed was proof of his anti-Dalit attitude, in a loop and out of context. This escalated the issue and soon a police complaint under the Scheduled Caste and Scheduled Tribe (Prevention of Atrocities Act) Section 3 (x) was filed against Ashis Nandy. Although such a complaint demands immediate arrest, Nandy left the Jaipur Literature Festival premises from a back route and drove to Delhi. While no arrest was made despite four FIRs being filed against him in different parts of the country, the Supreme Court issued a stay order on the arrest of the accused writer on 1st February 2013.
In the meantime, Ashis Nandy produced a statement clarifying what he meant by his statement at the festival and that it was, infact, not anti-Dalit. This was reiterated by a still-growing number of his supporters from the media, academic and intellectual circles, via articles, petitions and even an Ashis Nandy solidarity blog. Shuddhabrata Sengupta, Karan Thapar and many others raised the argument of the freedom of speech and expression being a constitutional right for all Indians and that we have become an intolerant people to not respect this right and listen to someone’s opinion. Many others like Lawrence Liang and Ritu Bhatia felt that ‘Ashis da’ deserved better and that all his past writing is proof that his heart is in the right place and that he has infact always been a supporter of Dalit upliftment. Others like Ali Khan Mahmudabad attributed this anti-Nandy protest to be a result of manipulation by politicians who have twisted the meaning of his words for identity based vote-bank politics. Many also agreed that Ashis Nandy’s words and manner of phrasing his thoughts was too obtuse and thus, easily misunderstood his idea of associating corruption with caste in India, which haven’t been linked before. These are largely true and strong arguments brought up by his supporters, however, I find reason in the arguments put forward by those disapproving of his action. In an open letter to Ashis Nandy, Kancha Ilaiah, Director for the Centre for the Study of Social Exclusion and Inclusive Policy, pointed out that labelling SC/ST/OBCs as corrupt to equalise them with the upper castes is not justified because the latter indulge in corruption as well as exploitation. Another argument pitched by S. Anand of Navayana Publications is that Nandy has dismissed the agency of Dalits by implying that even in corruption they are ‘emulating’ the Upper caste people. Urvashi Butalia, who was chairing the panel discussion where the controversial incident occurred, ends her article supporting Nandy, by posing a question. She asks if something derogatory against women is spoken by anyone in public, will anyone protest about it? She speaks too soon when she says there will only be a few feminists protesting, while still abstaining from judicial procedure. In my opinion, if there were adequate laws, the long-oppressed women would have raised their voices in protest and invoked the law. Dr.K. Satyanarayana also pointed out that all this hype about the issue and the raising of the ‘freedom of speech’ argument is making the Dalits appear as if they are an intolerant community and foreclosing any discussion on their corruption levels by simply stating that they are the more corrupt.
There is indeed no empirical data about the levels of corruption related to castes and communities. In a space like a popular literature festival, Ashis Nandy ought to have weighed his language and articulated his idea in a responsible manner. Throughout this controversy, one can recognize the problem of using words and interpreting their meanings. Ever since Anna Hazare’s India Against Corruption movement, the vehement abhorrence for this vice has increased and by accusing a people of being corrupt, Ashis Nandy has stepped on fragile nerves. One also needs to examine the Prevention of Atrocities Act that has been filed against him. The word ‘Atrocity’ is quite a harsh word and one needs to question if by saying something that can be potentially misunderstood and can hurt a Dalit, infront of a large public gathering, he has committed an atrocity. It is apparent in the context of the conversation that the sociologist was not making an anti-Dalit statement, and needn’t hurt or offend anyone, except those on whom he is blowing the whistle. However, I believe that in terms of the law, and in the light of the way that single sentence was used, Ashis Nandy has committed what could be an atrocity towards their life in this country. Someone, who doesn’t understand his meaning and buys into the sentiment that that statement proliferates, could be biased against Dalits which could possibly cost a member of this community job opportunities, food and a humane life. I think the court trial ought to go ahead and the fact that his was not a casteist statement can be proved and established via the judiciary and constitution, thereby maintaining the faith of the people in an Act and a law that has been a tool for their redemption.