Election-time is parochialism-time in India. All politicians flourish by
keeping the electorate embroiled in internal dissension based on region,
religion, caste and language considerations. Overriding importance is assigned
to the caste, creed, communal and regional factors. Most obnoxiously,
caste-politics are played out unabashedly under the disingenuous taxonomy of
‘social engineering’.
Most newspapers carry articles highlighting caste-wise configuration of
every constituency to make their predictions. Here is a reprehensibly appalling
news item that appeared in a leading daily during the last Bihar elections, “In
Arrah and Vaishali districts, saffron candidates seem to be drawing support
from EBCs and Dalits. This can help them build upon the solid backing they are
getting from upper caste Vaishyas, Paswans and Musahars.” Such reporting is
symptomatic of the rot that afflicts the media.
The role played by the electronic media is far worse. Focus of every
panel discussion is on the caste percentages and likely equations. It is
sickening to hear anchors and panellists making divisive statements like – “All
Yadavs will vote for Party A”; “Muslims will not vote for Party B”; “All Dalits
are with Party C”; “Kurmis will vote for Party D”; “Brahmins will remain loyal
to Party E”; “Mahadalits are with Party F”; “Banias continue to support Party
G”; and so on. Pray who will vote as an Indian?
Opinion polls and surveys are also carried out on similar lines. The
questions are loaded with parochialism – “Will the Muslims vote get divided” or
“Are Mahadalits angry with Party X” or “Are Yadavs still with Party Y”?
Thereafter, the findings are collated caste-wise, translated into vote-shares
and analysed at length, thereby inciting partisan emotions. Reprehensible
indeed!
Unlike BBC and Doordarshan, most TV channels lack resources to have
sufficient ground reporters to provide wider coverage across the nation and the
world. For them, hosting panel discussions during prime-time is the most
cost-effective, and perhaps the only option. Call a few aggressive
spokespersons and initiate a free-for-all slanging match by throwing in an
emotive and contentious issue. What can arouse passions more viciously than
caste/religion/language? Every party plays the caste card shamelessly and yet
has the temerity to paint others as communal.
In a mature democracy, the basis of electoral surveys should be economic
progress, developmental matters, employment opportunities, educational
facilities, health services and other welfare measures. What do the farmers,
labourers and the office-goers feel? What are the aspirations of
the youth? How to bridge the existing urban-rural divide? Sadly, all
issues that impact the well-being of the nation are ignored; only caste and
communal loyalties matter.
If after 77 years of Independence, we are sinking deeper into the morass
of parochialism, elections are the root cause of the malady. Media acts as a
catalyst to spread the virus. Resultantly, the whole environment gets so
vitiated that caste equations rule supreme with five highly devastating effects
on the body-politic and unity of the country.
One, instead of making the voters rise above narrow parochial mind-sets,
they are repeatedly reminded of their caste and exhorted to stay faithful to
it.
Two, the electorate is brainwashed not to seek accountability from their
caste leaders but follow them blindly; even though most of them have acquired
enormous wealth and done little for their followers in the past. Worse, many
have either been convicted or are under investigation for serious crimes.
Three, assured of continuous support of their caste-based vote-banks,
most politicians have converted their parties into family enterprises. They
thrive by appealing to the insular instincts of their factions.
Four, the stranglehold of caste-politics is so all-pervading that even
the parties that want to break free are forced to look for winning candidates
as per the caste mathematics of each constituency.
Finally, and most unfortunately, merit, competence and honesty of the
candidates have ceased to be of any consideration. Only the caste matters. Some
well-meaning citizens did try to fight elections to serve the nation, but
tasted defeat at the hands of parochial leaders. Resultantly, the country is
saddled with leaders of questionable character and quality.
The Current Dispensation
Under Art 324 of the Constitution, responsibility for the
‘superintendence, direction and control of elections’ is vested in the Election
Commission. It is the guardian of free and fair elections. Whereas the
Representation of the People Act, 1950 deals with the preparation and revision
of electoral rolls, the Representation of the People Act, 1951 deals with all
aspects of conduct of elections and post-election disputes. Various corrupt
practices for which a candidate can invite disqualification have been enumerated
in Section 123 of the 1951 Act.
According to Section 123(3) “appeal by a candidate or his agent or by
any other person with the consent of a candidate or his election agent to vote
or refrain from voting for any person on the ground of his religion, race,
caste, community or language” is deemed to be corrupt practice. Additionally,
“the promotion of, or attempt to promote, feelings of enmity or hatred between
different classes of the citizens of India on grounds of religion, race, caste,
community, or language”, has been made a corrupt practice by Section 123(3A).
Although the above provisions appear to be highly potent, they suffer
from three major lacuna that impair their effectiveness considerably. First,
they become applicable only when the election process is underway, thereby
allowing devious candidates to spew venom to consolidate their parochial
constituencies prior to the imposition of the Model Code of Conduct. Secondly,
no preventive or punitive action can be taken by the Commission during the
currency of the election process. Deviant candidates can be questioned only
through election petitions after the declaration of results and by then the
damage would have already been done. Thirdly and most surprisingly, there is no
provision to challenge the corrupt practices of the candidates who lose the
elections.
However, under Chapter III (Electoral Offences), Section 125
categorically states electoral offences include – “Any person who in connection
with an election under this Act promotes or attempts to promote on grounds of
religion, race, caste, community or language, feelings of enmity or hatred,
between different classes of the citizens of India shall be punishable, with
imprisonment for a term which may extend to three years, or with fine, or with
both.” Undoubtedly, it is a dissuasive provision but the legal process is far
too long-drawn to be effective.
As regards the conduct of the political parties, Section 29A of 1951 Act
empowers the Commission to register associations and bodies as political
parties. However, there is no constitutional or statutory provision that gives
power to the Commission to de-register political parties on the grounds of
violation of any provisions of constitution or any undertaking given to the
Commission. Thus, many unscrupulous political parties get away with their
parochial agenda.
