Supreme Court has done well to modify national anthem order and scrutinise Section 377

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1 1 Liberal Winds Supreme Court has done well to modify national anthem order and scrutinise Section 377 TOI Editorials In a double victory for liberal attitudes, Supreme Court left it to cinema halls to decide whether to play the national anthem, a day after setting the stage for reconsidering its 2013 verdict that upheld the constitutionality of Section 377 of IPC criminalising homosexual relationships. In both cases the original judgments raised the spectre of moral policing of adults with non-mainstream orientations, be they political or sexual. The court s change of heart on mandating the national anthem in cinema halls happened as the government finally showed willingness to exercise its executive powers in such matters. Even when legislative vacuum tempts the judiciary to frame new laws, it must desist. Unfortunately, on Section 377 government and Parliament are yet to make their position clear even though the 2013 SC verdict was criticised by politicians of varied hues. It fell to SC to revisit its own judgment, helped along by the landmark judgments of 2014 that granted the right to choose sexual orientation to transgenders and of 2017 instituting a fundamental right to privacy. The privacy judgment even took potshots at the 2013 ruling s majoritarian slant that had dismissed LGBTs as a minuscule fraction of the country s population and made light of their so-called rights. The privacy judgment accepted that sexual orientation is an essential attribute of privacy, and even if very few cases are lodged under Section 377 it represents a chilling effect on sexual freedoms. The present three-judge bench also weighed in that social morality changes with time. The colonial era criminalisation of carnal intercourse against the order of nature has continued too long into modern India, even as social thinking has undergone tectonic changes. Today consensual relationships between adults are considered none of the state s business. Even as Supreme Court moves to review the constitutionality of Section 377, with hopes growing that it would be read down in a more modern and liberal way, the question is why the legislature is not stepping up to the task, even as the world is moving towards legalising same-sex marriages. The irony is that this law reflected the moral outlook of British Raj and not Indian traditions. It would be nice if the hypernationalist brigade pushed for a return to roots on this. As for the national anthem, the song that s freely sung will be much sweeter than the one dictated by force.

2 2 Section 377 of IPC violates liberty ET Editorials The decision by the Supreme Court to review its 2013 judgment setting aside the Delhi High Court s verdict scrapping Section 377 is welcome. It is time that Indiann Penal Code reflects the diverse and progressive nationn that India is. Section 377 of the Indian Penal Code, 1861, criminalisess sexual acts, carnal intercourse, considered to be against the order of nature and suggests penalties in the form of imprisonment and fines. In so dealing with the sexual behaviour of individuals above the age of consent, Section 377 infringes the fundamental right to life and personal liberty guaranteed by the Constitution under Article 21. It is also an abrogation of right to privacy recognised by the apex court as a fundamental freedom guaranteed by the Constitution. Those opposing the scrapping of Section 377 argue about the moral and religious unacceptability of sex between personss of the same sex. The issue here is not about social acceptability of homosexuals but their standing before the law. Determining morality of sexual conduct between consenting adults is not within the purview of the court. Even if a sizeable section of the population is of the view that sexual acts that currently fall within the purview of Section 377 as immoral, it is not sufficient cause for the court to uphold a law that criminalises the practice. The question before the apex court is not one of morality but legality. The Supremee Court must determinee whether upholding a law that defines as unacceptable sexual conduct between consenting adults is tantamount to an infringement of the fundamental right of personal liberty guaranteed by the Constitution. It needs to decide whether the Constitution framed and adopted by an independent country trumps a colonial-era penal code. India cannot become a modern economic powerhouse without shedding caste T K Arun Ambedkar titled the text of a speech that he was not allowed to deliver, Annihilation of Caste. That was in 1935, amidst the social and political ferment of the freedom movement, when social reform was as much on the agendaa as political freedom.after India obtained Independence, anti-caste movements have

3 3 withered. Social mobilisation against caste has given way to caste solidarity and caste empowerment. While empowering oppressed castes is very much part of ridding caste inequality, and could lead, in theory, to abolition of caste, that is no longer the stated goal of any party or movement. Removal of Caste Can India emerge a vibrant political and economic power with the caste system intact? Can India complete its project of democratisation, of realising the liberal promise of its Constitution, without ridding its society of structured inequality?democratic politics has a way of privileging short-term goals over democracy's own long-term goals. Winning the next election gets you the reins of the state; in the long term, we are all dead. Kowtowing to the khap panchayat or promising disgruntled upper castes reservation might get you the vote you need now, worry about abolishing caste later, in a future that steadily grows ever more distant. Thus, the anti-caste agenda has virtually disappeared from the political discourse. Yet, the need for it makes itself felt day in and day out with incidents of wanton violence against young men flaying a dead cow, of young girls being abducted from their neighbourhood, raped by multiple men, killed and then being abandoned, of honour killings of young couples who married across caste divides, of large-scale disruption of normal life of an entire state, all underwritten by exercise of the structured inequality of social power embedded in caste.what about Hindutva? Doesn't the need for all-in Hindu unity againagainst the common enemy of the community call for removing caste distinctions? It does, but it comes up against some tough obstacles, most of them internal contradictions of the Hindutva project. Hindutva seeks to mobilise Hindus as they exist. But they exist in a caste hierarchy. It was Hindutva's cow politics that prompted some villagers in Gujarat's Una to beat up five Dalit youths for flaying a dead cow. The caste hierarchy demands that certain castes, low on the ritual scale, do the job of flaying dead animals. Cow politics is Hindutva mobilisation of Hindus, but it ends up attacking those at the bottom of the caste pyramid whose job is to skin the dead animals, damaging all-in Hindu unity. Hindutva wants to both celebrate the Manusmriti, which upholds the caste system, and seek all-in Hindu unity. This is not possible. However, there are intellectual resources within Hinduism that can be used to argue for a Hindu society devoid of caste, namely, the philosophy of Advaita, which holds that everything in the universe is some manifestation or the other of Atman.It was on the basis of Advaita that Kerala's foremost social reformer, Sree Narayana Guru, argued against caste distinctions. However, Advaita would hold that Muslims are also forms of Atman. Not just caste distinctions but also religious distinctions are so much illusion, Maya, that the ignorant suffer from. Must Become a Goal Again This is Hindutva's problem: all-in Hindu unity on an intellectually coherent basis will have to eschew portrayal of the Muslim as the enemy and mobilisation of some Hindus on the basis of traditional Hindu passions runs the risk of wreaking violence against those at the bottom of the caste hierarchy.what about non-hindutva politics? Ambedkar held marriage across caste divides as the ultimate solution to the problem of caste. Given the spate of honour killings such marriages have led to, how realistic is the hope for large-scale marriages without reference to caste? This is where urbanisation comes in. In an urban context, people live and work together based on their income and job profile, not their caste. People relate to colleagues as team members with whom they

4 4 need to cooperate, assess them in terms of the work they do and their conduct, not based on the place where they come from or their caste or faith.the greater the degree of urbanisation, the lower the role of caste and community as the organising framework of social life. The greater the number of young men and women who live and work in the anonymity of the city, far removed from the constraints of tradition, the greater the likelihood of marriages without reference to caste. Urbanisation is driven by economicc diversification. More jobs are created in modern services and industry than in agriculture, and these develop in towns, not on the farm. So people move from village to town.the faster the process of economic growth, the faster would be the process of economicc diversification, and creation of diverse, non-traditional jobs into which people can move, without reference to their traditional occupations. The only requirement is the knowledge base required to perform these jobs.this is why globalised growth, quality education and healthcare that empower young people to do new things, leading to urbanisationn and masss migration of young people from traditional life, constitute the most potent force against caste. प रव स भ रत य क म यमम स भ रत य स क त क व व फ ल न क क यर तर पर र क श प ड य इस वषर प रव स भ रत य दवस क आय जन एक भ न प म ह रह ह प रव स बह ल भ रत य व ल द श म कई तरह क आय जन क स थ भ रत सरक र 9 जनवर क द ल म भ रत य म ल क स सद क एक स म लन कर रह ह इसम लगभग द दजर न द श क ड ढ़ स जनप र त न ध भ ग ल ग यह व व र जन त म भ रत क लए मह वप णर घटन ह, ज कस अ य द श क प रव सय य न ड य प र क स दभर म अभ तक द खन क नह मल ह च न ड य प र भ बह त वश ल म न ज त ह, क त उनक भ ऐस क ई स म लन अभ तक नह ह आ ह भ रत य ड य प र क मह व क समझत ह ए ह प रध नम त र इस स म लन क उ घ टन कर ग इसक पहल स ग प र म आ सय न स म लन म एक आय जन ह च क ह इसम वद श म त र स षम वर ज न भ ग लय थ वद श म रह रह प रव स भ रत य क मह व क अब अ य र जन तक दल भ समझन लग ह बहर न म प रव स भ रत य क एक स गठन- ग ल बल ऑग न इज शन ऑफ प पल ऑफ इ डयन ओ र जन-क तहत एक स म लन ह रह ह इसम र ह ल ग ध, श श थ र, स म पत र द सम त अन क भ रत य शरकत कर रह ह इस स म लन म कर ब 50 द श क व प रव स भ रत य आए ह ज उ य ग- य प र स ज ड़ ह र ह ल न जस तरह कह क प रव स भ रत य हम र स ट प वर क व त वक प र त न ध ह उसस यह प ट ह क वद श म रह रह भ रत य क मह व क अब अ य र जन तक दल भ समझन लग ह प रव स भ रत य क उ स ह प रद न करन म प एम म द क

5 5 मह वप णर भ मक प रव स भ रत य क वश ष उ स ह प रद न करन और उ ह भ रत स ज ड़न क क म पहल भ ह आ ह, ल कन इस म मल म नर द र म द क भ मक ख स मह वप णर ह वह जस भ द श ज त ह वह क प रव स भ रत य क ब च अव य ज त ह ऐस इसक पहल कभ नह ह आ ज हर ह क इसस प रव स भ रत य भ भ रत क ओर आक षर त ह ए ह उ ह ख द क भ रत स ज ड़न म इस लए भ गवर ह न लग ह, क य क ह ल क समय म व व म च पर भ रत क अह मयत बढ़ ह व व म प रव स भ रत य क वश ष पहच न व व म प रव स भ रत य अपन एक अलग पहच न बन ए ह ए ह आज भ रत क ब हर कई द श क श सन यक ष भ भ रत य ह इनम आयरल ड क मर ठ म ल क और प तर ग ल क ग व म ल क प रध नम त र ह लय न म ह प रव स भ रत य दवस न जनवर 1915 क मह म ग ध क द क षण अफ र क स ल टन क उपल य म मन य ज त ह सरक र आ कड़ क अन स र द नय भर म प रव स भ रत य क स ख य कर ब 3 कर ड़ 12 ल ख ह इनम स एक कर ड़ 30 ल ख उनक ह ज एक समय गर म टय कह ज त थ य व प रव स भ रत य ह जनक प वर ज क अ ग र ज श सक मजद र करन क लए म रशस, फज, स र न म, ग य न, त र नद द आ द द श म ल गए थ इनम एक बड़ स ख य उ तर प रद श और बह र स गए ल ग क थ इनक ख सयत यह ह क इ ह न ख द क अपन प र न पर पर य न भ रत य स क त स ज ड़ रख ह व स त आज द क ब द ह बन रस द स चत व द न प रध नम त र जव हरल ल न ह स एक प रव स भ रत य क द र बन न क स झ व दय थ, ल कन यह स क पन बह त ब द म प र ह सक अटल बह र व जप य क सरक र न 2003 स प रव स भ रत य स म लन क श आत क इसक ब द मनम हन स ह सरक र न अलग स एक प रव स क यर म त र लय बन य इस वतर म न सरक र न वद श म त र लय क अ ग बन लय ह अब तक एक दजर न स अ धक प रव स भ रत य स म लन ह च क ह य भ रत क अलग-अलग प रद श म ह त रह ह त क व व म बस सभ प रव स भ रत य क भ ष ई एव प र त य अ मत भ उ ह भ रत स ज ड़न क लए प र रत कर प रव स भ रत य भ रत क स थ ज ड़ भ रत सरक र क प रव स भ रत य स द अप क ष ए ह एक त व भ रत क स थ अपन जड़ स ज ड़ और स थ ह अपन अन भव क ल भ भ रत क सम द ध करन म प रद न कर इस प रक र प रव स भ रत य क भ भ रत स क छ अप क ष ए ह गर म टय ल ग क व शज भ रत य क सम य क छ अलग ह त एनआरआइ वगर व ल प रव स भ रत य क अलग प रव स भ रत य क त सर सम ह वह ह ज ख ड़ द श म क मग र क प म ह इस तरह भ रत सरक र क त न प रक र क प रव सय क अलग- अलग तरह स स त ट एव सम य जत करन पड़त ह भ रत क प रव स ह सबस य द वद श म द र वद श भ जत ह प रव स भ रत य क यह त सर वगर वद श म द र क एक बड़ त ह व व ब क क अन स र भ रत क प रव स ह सबस य द वद श म द र वद श भ जत ह च न क प रव स वद श म द र वद श भ जन क म मल म द सर न बर पर चल गए ह इन त न तरह क प रव स भ रत य क सम य ए अलग-अलग तरह क ह इन सभ क ख य ल रखन और उनक सम य ओ क नर करण करन भ रत सरक र क ज म द र ह व व म सबस बड़ ड य प र ह न क क रण अब समय आ गय ह क सरक र अलग-अलग द श क प रव स भ रत य स स व द थ पत कर और उनक सम य ओ क सम ध न क लए व व प रव स भ रत य स चव लय ज स क द र क थ पन कर इस क स थ उस द नय भर क प रव स भ रत य क एक स त र म पर न क भ क म करन ह ग त क व भ रत क प र त ठ और पहच न बढ़ न म सह यक ह सक तथ एक-द सर क मदद भ कर सक प रव स भ रत य क सम य ओ क सम ध न क लए अलग स चव लय ह व स त भ रत सरक र क अलग-अलग म त र लय प रव स भ रत य क सम य ओ क सम ध न करत ह, ल कन कई ब र उनम आपस सम वय न ह प न क क रण म कल प श

6 6 आत ह इस क रण एक ऐस क द र य स चव लय क अप क ष ह ज प रव स भ रत य क हर तरह क सम य ओ क सम ध न करन म सक षम ह सक, च ह व आ थर क ह य स म जक भ रत य स क त क व व तर पर फ ल न क क यर भ रत सरक र क प रव स भ रत य क ज रय भ रत य स क त क व व तर पर फ ल न क लए क छ अ त रक त क यर करन च हए प रव स भ रत य क सहय ग स द व ल ज स पवर क द नय भर म व स ह मन य ज सकत ह ज स क रसमस मन य ज त ह ऐस क ई पहल प रव स भ रत य क व भ न स गठन भ कर सकत ह ह ल क अभ भ कई द श म प रव स भ रत य ह ल, द व ल क स थ अ य अन क पवर मन त ह, ल कन आम त र पर उनम द सर ल ग अथ र त ग र भ रत य क भ ग द र कम ह ह त ह क य यह आव यक नह क प रव स भ रत य क स गठन स ख-सम द ध क पवर द व ल क स र द नय स प र चत कर ए? इस क स थ वस ध व क ट बकम क अवध रण स भ द नय क नए सर स प र चत कर न क क म ह सकत ह य ग, आय व द, प र च न भ रत य ज ञ न क प रच र-प रस र भ प रव स भ रत य आस न स कर सकत ह अगर भ रत सरक र और प रव स भ रत य क ब च आपस सम वय और भर स और अ धक बढ़ सक त इसस द न क ल भ ह ग अम रक क स ब द ध स प दक य ड न ड ट र प प रश सन अपन 'अम रक फ टर न त क ल ग करन क अ त-उ स ह म ऐस कदम बढ़ न ज रह थ, जसस ख द उसक द श क भ न कस न ह त ल कन अ छ ब त ह क समय रहत उस स ब द ध आ गई इसस वह रहन व ल ल ख भ रत य र हत महस स कर ग अम रक अ धक रय न कह ह क ट र प प रश सन एच-1ब व ज ध रक क द श छ ड़न क लए मजब र करन स ब ध कस प र त व पर क ई वच र नह कर रह ह पहल खबर आई थ क ट र प प रश सन व ज नयम म बदल व करन ज रह ह ऐस ह त त छह स ल स अ धक समय स ग र न क डर क लए प रत क ष रत एच-1ब व ज ध रक क अम रक छ ड़न पड़त बत य गय थ क इसस लगभग स ढ़ स त ल ख भ रत य प रभ वत ह त प टत: उनक भ व य अ न चत ह त इसस भ रत म भ अम रक क प र त द भ र वन प द ह त अन म न लग य ज सकत ह क भ रत सरक र न अपन स व द त क ज रए अम रक सरक र क ऐस कस कदम क द प रभ व क ब र म आग ह कय ह ग ख श क ब त ह क अम रक क य ब त समझ म आई यह न वर व द ह क ड न ड ट र प न अम रक आ थर क हत क रक ष क प र थ मकत द न क व द करत ह ए र ट रप त च न व ज त थ इस भ वन क म त बक व कदम उठ ए त इस व भ वक ह म न ज एग अत: इसम क ई ह रत क ब त नह ह क ट र प प रश सन 'ब य अम रकन, ह यर अम रकन (अम रक उ प द खर द, अम र कय क न कर द ) क न त क आग बढ़ रह ह इस न त क तहत र जग र स ज ड़ तम म व ज क यर क रम क भ सम क ष क ज रह ह बहरह ल, यह भ अ नव यर ह क अम रक अपन य पक हत क

7 7 वव कप णर य ख य कर क य भ रत ज स मत र द श क आहत कर अम रक आ थर क एव अ य क ष त र म अपन द घर क लकक हत क आग बढ़ सकत ह? फर यह भ य न थर ह क अम रक म बड़ स ख य म ऐस भ रत य तकन क-कम र क म करत ह, ज ह न अपन प र तभ और म हनत स वह क उ य ग जगत क चमक न म अन ठ य गद न कय ह एक सच यह भ ह क भ रत य क मर य क लए अम रक म क म करन क अवसर इस लए प द ह ए, क य क वह ऐस क मर य क कम थ दरअसल, भ रत य क मर य क रखन अम रक क प नय क लए उपय ग ह न क स थ-स थ कफ यत भ स बत ह आ ह इस नज रए स द ख त उनक अम रक स ब हर ज न ख द अम रक क लए ह नक रकक ह ग ज हर ह, भ रत य क मर य क अम रक म रहन द न द श क फ यद म ह जब अम रक अ धक र ठ स आकलन क लए ब ठ ह ग, तब उ ह य ब त समझ म आई ह ग एच-1ब व ज 1990 म त क ल न अम रक र ट रप त ज जर ब श न श कय थ, ज ट र प क तरह ह रप लकन प ट र क थ तब स वह क द न प रम ख प टर य स त म आत -ज त रह ह, ल कन कस न इसम बदल व क क शश नह क अ छ ब त ह क अब ट र प प रश सन न भ ऐस न करन क इर द जत य ह इसस स एक अन व यक उठ च त क नव रण ह गय ह Date: आ कड़ क वव द स प दक य कह ज त ह क त य जब आ कड़ क प म स मन आत ह, त बह त उलझ त ह इन दन क ष उ प दन क आ कड ड प र द श क उलझ ए ह ए ह अभ एक ह त पहल ह क द र य स ख यक य स गठन य न स एसओ न बत य थ क इस स ल क ष उ प दन पछल स ल ज स नह रह ग पछल व त वषर म क ष क वक स दर 4.9 फ सद रह थ और स एसओ क कहन ह क इस स ल यह वक स दर 2.1 फ सद ह रह ग ल कन अब क ष म त र लय न इस अन म न क गलत बत य ह म त र लय क कहन ह क रब क ब आई क ब द अब तक ज आस र दख रह ह, उनक हस ब स स ल न क ष वक स दर इसस कह य द आग ज न च हए इसक अल व, खर फ क फसल भ इस स ल क फ अ छ रह ह और सबस बड़ ब त ह क म नस न न भ नर श नह कय क ष म त र लय क इस त ज बय न क इस तरह भ द ख ज एग क उसन स एसओ क आकलन पर न सफर स द ह यक त कय ह, ब क उस पर सव ल भ खड़ कय ह स एसओ क द र सरक रर क ह एक स गठन ह और यह ऐस स थ ह, ज इस तरह क आकलन त य र करत रह ह इस क म क करन क उसक अपन प श वर तर क ह और इस आकलन म कस तरह क र जन त ह ग, यह हम नह स च सकत ल कन उसक आकलन स असहम त क ई नई ब त नह ह ज हर ह क स एसओ क भ इसक ल ब अन भव ह ग

8 8 यह भ सच ह क द स ल पहल य न म क ष वक स दर -0.2 प र तशत य न श य स भ न च चल गई थ और द श क क ष उ प दन गर गय थ इसक अगल वषर म यह र हत व ल 0.7 फ सद क आ कड़ पर पह च गई ल कन म यह जस तरह स बढ़, वह क फ मह वप णर ह स ख यक य क एक नयम यह ह क वक स दर जब बह त न च पह च ज त ह और अगल वषर वह पटर पर ल टत ह, त पछल वषर क आध र बह त कम ह न क वजह स प र तशत म उसक आ कड़ बह त य द दख ई द त ह इस हस ब स द ख, त 4.9 फ सद क आध र बह त ऊ च ह, इस लए म उपज अगर ठ क-ठ क ढ ग स बढ़ भ, त पछल स ल क प र तशत आ कड़ तक पह चन श यद स भव नह ह ग 2.1 फ सद वक स दर क अथर क ष उपज क गरन नह ह, ब क उसक दर क थ ड़ स न च आन भर ह इसम यह म म कन ह क स एसओ व म त र लय क आकलन म थ ड़ अ तर ह मह वप णर यह भ ह क क ष म त र लय न इस पर अपन क ई आकलन प श नह कय ह व स अगर हम पछल कई स ल क प रग त क द ख, त द श म द घर क लक क ष वक स दर द स ढ ई फ सद क ब च ह रह ह इस बढ़ य ज न ज र ह, पर फलह ल हम र कस न क सच यह ह ह ल क इन आ कड़ क क ई बह त बड़ अथर तब तक नह ह, जब तक क इनक वजह स कस न क ज वन म बह त बड़ बदल व द खन क न मलत ह अगर हम श य स न च क ष वक स दर व ल स ल क अ छ क ष वक स दर व ल स ल स त लन कर, त कस न क स त ष व अस त ष म क ई बह त य द फकर नह दखत ह कस न क आ मह य क सल सल कस भ वषर म क नह जन अ छ आ कड़ क द खकर हम ख श ह त ह, उनस भ कस न क क ट कम ह न क क ई स भ वन नकलत नह दख ई द ह यह श यद तब तक स भव नह ह ग, जब तक क हम र अथर श त र और य जन वद ऐस ब ज र यव थ थ पत नह कर ल त, जसम क ष म न फ क स द बन प ए, फलह ल त उसम वक स दर क मतलब कम घ ट य य द घ ट ह ह

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