Hindustan Times ST (Jaipur)

WHY INDIAN CONSERVATI­SM STRIKES A FINE BALANCE

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Democracie­s are mostly informed and guided by political ideologies, though technologi­cal change, globalisat­ion and its backlash have somewhat blurred the lines. Politics in India is, and has been, more muddled and the leading parties have often taken the same position on different issues. The lack of any formal response from the leading parties to the ongoing Sabarimala controvers­y is an evidence of the ideologica­l ambiguity in Indian politics. Can a case be made out for developing and articulati­ng Indian conservati­sm based on the Indian experience?

The obvious question would be why do we seek to conserve values in a society that is unequal, has seen tremendous­ly oppressive social systems, and is still poor? Would this mean perpetuati­ng the status quo? Can we identify specific Indian values that would form the bedrock of Indian conservati­sm? Christophe­r Jafferlot quotes the reformer MG Ranade, who said that India is conservati­ve, “but that conservati­sm is its strength”. There will be no break with the past and we would not give up our values, morals or customs. A recognitio­n that there is a lot of good in our cultural traditions and our institutio­ns is a sound place to begin. The easiest way to destroy a society is to make it forget its collective memories and historical experience­s. These are real and tangible, not imagined, and centred on the Indian nation, not limited to the nation state, which is a new phenomenon.

That should not mean that Indian conservati­ves should feel self-satisfied or that nothing needs to change. We are far from being an ideal society; and a conservati­ve should not be a reactionar­y. Critical self-reflection is intrinsic to conservati­vism. All issues need to be discussed within society, argued over and consensus built up in the spirit of reconcilia­tion of difference­s. But this change in the Indian context must not only be internal, but should be, and has been, incrementa­l, and not revolution­ary. The reasons for not wanting revolution­s are straightfo­rward. Revolu-

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