Jun 18, · 10 Lines on Indian Politics Essay Indian politics is a complex game of snake and ladder which involves making friendships and enemies time to time India is the largest democracy in the world Indian politics is a prime ministerial based democracy Estimated Reading Time: 6 mins Nov 28, · For India, political scenarios and events play an important role. Long Essay on Indian Politics. Through this essay on Indian politics, one can get enlightened about working in the country's political system. The entire country revolves around the Indian political system. Every decision and law are taken into account for the development of the Jan 12, · Politics in India has become a game. The theory of ‘Ram Rajya’ of the ancient times can be felt nowhere. Party leaders are concerned with winning political power and have little interest in analysing political or policy issues that are not connected to that
Present Politics In India, Essay Sample
India's political discourse, which was shaped by Mahatma Gandhi's unifying call for independence, has gone through various phases in the seven decades since freedom, each reflecting the political sentiments that have been at play.
Photo: The Hindu Archives. There is no exact synonym for the word 'discourse' in my mother-tongue, Marathi. It is essay on politics in india available in Gujarati and Hindi as well, the two other Indian languages I know. If one seeks to locate the concept, 'discourse', in Marathi, Gujarati, Hindi and many other Indian languages, one would have to inevitably invoke the term paribhasha, a derivation from Sanskrit. However, there is an element in both 'discourse' and ' paribhasha' indicating a close kinship between their semantic formation.
The two prefixes— pari in paribhasha and dis in 'discourse'—provide this link. Pari of Sanskrit extraction, indicates the peripheral, essay on politics in india, as against the essential, central, or substantial.
The Latin diswhich in other contexts may mean 'death' or 'non-being', means in conjunction with cursus exactly the same: 'away', 'far', 'distant'. A common dictionary definition of the English term, 'discourse', indicates that it is of late Middle English origin. It was drawn upon the Old French discourswhich, in turn, was drawn upon discursus in Latin. In its original Latin usage, it meant 'running to and fro'. Understandably, therefore, dictionaries of synonyms pair 'discourse' with 'chat', 'colloquy', 'conversation', 'dialogue', 'exchange' and 'discussion'.
In all of these, the most significant denominator is the mode of communication—speech. Thus, discourse is speech or conversation somewhat off the markaway from the central tenets or arguments of the area being discussed, essay on politics in india.
Political discourse, understood from this perspective, is what is being said about and not the fundamentals of governance or principles of political philosophy. Discourse in its various forms is an advert, an addendum, an address, and not the thing, action or thought itself. Normally, when foundational political values change, a similar shift takes place in the discourse related to them. A classic example can be drawn by comparing some of the Vedic texts with texts from a later era, both produced under different political contexts.
Two references drawn from two different periods of ancient India are indicative of how political philosophy has evolved. The section of Yajur Veda, essay on politics in india, now recognised as the Ishovasya Upanishad Isa Upanishadbegins with the famous dictum.
The political context for this formulation, during the closing centuries of the second millennium BCE, was provided by a setting in which neither were the lives of a population fully in the grip of a feudal state, nor were human-land relations governed entirely by ideas of ownership.
The political context for this formulation was the tussle between Buddhism and Brahminism, essay on politics in india. Kosambi, probably the most perceptive commentator of social strife in ancient India, discusses at length how 'the middle path' propounded by Buddhism was different from the life of the forest dwelling hunter-gathers of the time and the more settled society following ' yagna ' rituals of offering.
This inevitably brought the 'middle path' in clash with the established class of priests and merchants and, eventually, receded into the background, even as it spread outside India without much use of force and violence. Surprisingly, the key phrases in the verse from the Ishovasya Upanishad and the one from Manusmriti have a remarkable linguistic closeness. These two phrases occur in both texts; and one need not think of this as a mere coincidence.
Not just that, the design of Manusmriti rests on the use of the Anushtubh poetic meter, the most preferred by essay on politics in india of the major Upanishads. Manusmriti kept close to the traditional style and meter, essay on politics in india. In one of its dictums verse 4. The affinity ends when we come to the ideas promoted through the Manusmriti. The closeness of vocabulary cannot be seen as merely incidental but needs to be read as a deliberate subversion of the original.
The Manusmriti is full of such undermining of the noble ideas in the Upanishads that had historically preceded it. The linguistic affinities helped this smriti in claiming authority among the followers of the Vedic rituals.
Nonetheless, they provide foundations for two diametrically opposed political philosophies: the aspiration for equity versus the justification of hierarchical superiority. Here, the political philosophies had changed, essay on politics in india, the related discourse had changed; but their linguistic expressions had not.
It is also quite possible that although the principles of politics show no significant shift from one era to another, the political discourses of given two eras are significantly different. A good example of this can be seen in the long history of feudal kingdoms in India or elsewhere. The political discourse about the feudal system during the 12 th century and the 16 th century shows a major shift as exemplified, essay on politics in india, for instance, by Kalhana's Rajatarangini AD and Al Badouni's Tarikh-i-Badayuni AD.
At first sight, the intents of Kalhana and Badouni look very much alike and so do the structures of their works. Kalhana as well as Badouni enjoyed royal patronage and had the express intention of depicting the ruler as the epitome of princely qualities. Both works, essay on politics in india, Rajatarangini and Tarikh-i-Badayunispend enormous energy in drawing up long lists of preceding rulers, presenting complicated genealogies, and establishing claims over ancestry which, on a proper historical scrutiny, appear more imaginative than factually accurate.
Kalhana tried to cover the period from BCE to his own time, and Badouni from AD going back to the first Islamic ruler Sabuktigin to his own time. Though spaced apart in time by four centuries, with Kalhana in the 12 th century and Badouni in the 16 th century, they may appear fairly similar to a reader in the 21 st century. However, on more careful reading, it becomes clear that Badouni is capable of irony and sarcasm when commenting on the royalty of essay on politics in india day while Kalhana displays no comparable 'critique' of Sri Harsha of Kashmir.
Badouni had ample criticism of Akbar's religious views to offer; and his work had to kept guarded for a essay on politics in india after Akbar's death, well until Jahangir's hold over the Mughal empire was well established. By comparing Kalhana with Badouni what we learn is that a shift in discourse style cannot always be taken as an indication of a corresponding shift in the politics that the discourse depicts.
The apparent disconnect between politics of a given era, its discourse and the linguistic expression used by the discourse cannot, however, be seen as an indication of non-relation among them. Politics and political culture are not the only source of a given political discourse. It arises primarily out of the linguistic resources available in that era. A settled terminology used for discussing politics gives way to a different one due to several factors such essay on politics in india changes in labour practices, emergence of new technologies, economic shifts and population migrations, which are all intimately linked with politics but cannot be described as politics.
In other words, political discourse acquires new forms not only when a new power system emerges but also without such a power-shift having taken place: when the language in which the discourse circulates undergoes a significant style-shift.
Two examples from two different periods from another country are instructive. About a century and half ago, a short speech made at Gettysburg by Abraham Lincoln, brought a war-torn U. back to its essay on politics in india. He was speaking about Americans who gave their lives so that equality continues to live:.
In the last week of Maya Black American victim of police violence, George Floyd, essay on politics in india, in his last words spread over an 8-minute desperate final gasp for breath, said exactly the same as Lincoln had said. Or, as Joe Biden put it during his election campaign for the U. Presidency, "There can be no realization of the American Dream without grappling with the original sin of slavery.
Floyd's words, literally his dying declaration, had a question in it and that was: 'is not a black person in America entitled to the right to life to the same degree as the white people are? The entire Black Lives Matter BLM movement that changed the outcome of the U. Presidential elections infound deep resonance in the minds of Indians who felt perturbed by the rampant instances of mob-lynching of Dalits and Muslims in India and the support they received from the Modi regime.
The infamous outpouring of venom towards protesting Muslims by a prominent BJP politician, ' goli maro salon-ko'' 7 in early brought to mind the entire George Floyd episode and the BLM in the U. and made one think as to why such a movement had not immediately sprung up in India. Essay on politics in india difficulties in deciding if discourse is merely a linguistic extension of political action; if change in discourse-style is necessarily change in discourse; and if no such change in style is at all any indication of continuity of ideas, trends, moves and mobilisations in the political arena, any conclusions drawn about changing political discourse merely on the basis of linguistic, cinematic or artistic articulation related to politics are essentially tendentious and tentative.
With this caveat, I turn to recording the style-shifts in political semiotics in my experience. I was born in the year India became a Republic and my political awareness started acquiring a definite character when India experienced the Emergency during the mid-Seventies.
The intervening decades had seen the rise of sartorial political statements. Gandhi's charkha and khadi were still in the air; but a greater elan had entered the sartorial habits of public figures. The clothes they wore were starched and ironed essay on politics in india jackets they wore had a shine that the coarse khadi in the past never had.
In those same decades, larger than life posters of netas started capturing the imagination of people. Particularly in large metropolises, these posters, vying with cinema-posters, had become an essential element of the urban public art. The sartorial texture, the tone of the pigments used for the posters as well as the language used in public spaces started to change in the Seventies.
Compared with phrases in the Fifties and Sixties, 'unity in diversity' and 'scientific temper', the slogans moved closer to the language and imagery of commands, demands and desires. Catchwords such as "so and so amar rahe""so and so ki jay""so and so zindabador "so and so murdabad" —all denoting either praise or protest—started looking dated. One interesting word, a strange mix of noun and verb, that came in use was ' gherao'. It worked both as a noun and as a verb; it was also a visual image and it tied up with numerous past cultural practices involving essay on politics in india community dance in a circle such as the garba in Gujarat, Raas in the Hindi heartland and Bihu in Assam.
It stuck to the public imagination. The political diction of the Fifties and the Sixties was dominated by the remnants of the freedom struggle, the idiom of the Seventies and the Eighties essay on politics in india driven by Left politics, with West Bengal on the forefront. Words like hartalboycott, satyagraha and picketing had started looking worn out and inconsequential, and the words that sounded politically more potent were 'strike', 'lock-out', 'campaign', 'encounter', 'defection', 'lobby-crossing', 'syndicate' and even 'Indicate' group loyalty to Indira.
The generation of the 's that grew up watching TV and with access to STD booths, cordless telephones, fax machines and early versions of computers befriended a new political lingo. But during the Nineties, after the Babri Masjid demolition, terms close to various shades of violence and bloodshed took centre essay on politics in india. These terms included 'terrorism', encounter, ' Mandir-Masjid'riots, and a very quaint and comically ancient looking 'rath-yatra'.
The decade that followed, which also marked the start of a new century, was relatively a digression from this rather violent public discourse. The terms in greater circulation in political space were: stock-market, the BSE, spectrum, liberalisation though of vintageglobalisation, 2K, GenX, millennium babies, and—with meaningless frequency—'sustainable', 'transparent' and 'accountable'.
The soothing terms became a bit subdued. Afteras banks and economies started collapsing the world over, these passed through a phase of serious self-doubt. In India, for a while the terms that appeared in political news stories with great frequency were 'coal-block', 'spectrum' and 'scam'; but having served their political purpose, these terms quickly took a backseat, and a completely new set of terms entered the news-TV studios and the ever-reduced number of newspaper pages.
These new terms, initially confusing as they were street-smart, were in most instances quite ungainly. Besides, they were not derived from existing dictionaries of political terms in which a word and its meaning had a fairly respectable correspondence. These terms came from an unprecedented glossary called 'post-truth. Language is a strange system of signification. In it, deciding the meaning of some really difficult-looking terms is easier than explaining the meaning of some easy looking terms.
For instance, the emergence of humans as "a significant force in the Earth System, altering key process rates and absorbing the impacts of global environmental changes" prompted scientists to propose that the current geological period since the 18 th centurybe called essay on politics in india 'Anthropocene' epoch.
In contrast, 'nature', a relatively simple looking term, may pose great difficulties in explaining it with certainty. Does it mean 'all that exists before and after Life'? Does it mean 'human characteristics, the human nature'? Or is it 'all that is not culture', or something else and divine?
And if it means all of these, the inner contradictions between them make one wonder how or why this term carries within it so much paradox.
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