In India, disparities are everywhere- in the economy, in social structure, order and function or in social convention, in gender construction and relation and in the overall cultural system, even after seven and a half decades of its independence. Political politics are the prime cause of disparities. After so many efforts from different corners like government and other development organisations, its democracy fails to establish or to accelerate a balanced and healthy society. Government enacts laws and other influential section agitates, organizes to rectify government and its activities to provide better places to the deprived sections for equity and justice. But disparities till exist with its ugly consequences. Exploitation, discrimination and so forth against dalit, female folk and the poor are taking cruel place day by day. When education has been expanded, political rights are established, no significant changes occurs. Education has been expended with a crisis of unemployment and no proper arrangement has been taken according to the quality of the educated population.
It is eventually true that all efforts have been failed to ensure the conscious and effective involvement of the deprived sections for whom, all efforts have been designed and implemented. It is certainly the actions for the benefit of the sections who are organising movement and battling for the deprived. Once Swami Vivekananda asked, whether widow remarriage was good. He replied, ‘Am I a widow?’ That he meant to indicate, it would be realized by the particular suffering section. We see that movements are lacking involvement of suffering. It is evident that dalit movement is led by the mostly non-dalit or upper classes for whom the social division was created and continued. It has become a fascination of publicity, name, and fame.
All disparities are the result of bad politics of division and distrust. Political parties use to patronage these disparities because of political gain. More disparities help to pocket more benefits. It is a common theory of getting favour or favouritism. These political parties destroy people’s own thinking and it makes people dependent, but not self-dependent.
In the 19th century, social reformers like Raja Rammohun Roy, Iswar Chandra Vidyasagar and others struggled empathetically to remove darkness (age-old taboos) of the then society. They had to fight against perverted religious concerned (Hindu) with the support of the colonial government. They had not fought against democratic politics, which now divided people for fulfillment of its interest of power and authority.
After independence, there is only a sympathy of eradication of evil issues. To establish a balanced and healthy society, politics is the strongest medium because it should be dealt politically. In India, democratic politics is too much colour oriented and every colour of politics demands as it is the best to resolve the disparities in society. It is evident that it is unreal because every time it increases the gap of disparities. It pushes the problem into a deeper problem.
People who are victims of disparities are directionless, and they are being abused with false promises because of poverty, hunger, and other basic needs. The representatives of their very own section are not limited in numbers and unfaithful. They are always being trapped with special rewards. Democratic government, political parties and the intellectuals or activists have their own interest trying to achieve through the exhibition of disparities and discrimination of neglected and suffering sections. Consequently, darkness and exploitation are always upwards. It has failed to reach the desired goal or expected goal. For instance, recent times Kanaiha Kumar, a youth dalit leader of Uttar Pradesh was once shown a new hope. But his present activities do not support his struggles for dalit. It has been faded and fabricated. He has been trapped by the present ruling political current. He is no more faithful to the dalit. He breaks all hope and expectation of all who were impressive for his struggle and movement.
Swami Vivekanada’s prediction is very much practical that politics would be never capable of establishing equity. Religion is the philosophy of mankind, which is derided at present. Swamiji commented about social reformers, “They want to reform only little bits. I want root-and-branch reform. Where we differ is in the method. Theirs is the method of destruction, mine is that of construction. I do not believe in reform; I believe in growth.” In our democracy, there is an absence of intense sympathy. “We have had lectures enough, societies enough, papers enough; where is the man who will lend us a hand to drag us out? Where is the man who had sympathy for us?” In fact, we see “grinding poverty of the masses and their degradation.”
Is Indian democracy a charlatanism? Here, people of the bottom of the pyramid are the masses. ‘Hopeless they were born, hopeless they must remain.’
The views and opinions expressed by the writer are personal and do not necessarily reflect the official position of VOM.
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