Farmers, Technology and Freedom of Choice: A Tale of Two Satyagrahas

This is the 23rd installment of The Rationalist, my column for the Times of India.

I had a strange dream last night. I dreamt that the government had passed a law that made using laptops illegal. I would have to write this column by hand. I would also have to leave my home in Mumbai to deliver it in person to my editor in Delhi. I woke up trembling and angry – and realised how Indian farmers feel every single day of their lives.

My column today is a tale of two satyagrahas. Both involve farmers, technology and the freedom of choice. One of them began this month – but first, let us go back to the turn of the millennium.

As the 1990s came to an end, cotton farmers across India were in distress. Pests known as bollworms were ravaging crops across the country. Farmers had to use increasing amounts of pesticide to keep them at bay. The costs of the pesticide and the amount of labour involved made it unviable – and often, the crops would fail anyway.

Then, technology came to the rescue. The farmers heard of Bt Cotton, a genetically modified type of cotton that kept these pests away, and was being used around the world. But they were illegal in India, even though no bad effects had ever been recorded. Well, who cares about ‘illegal’ when it is a matter of life and death?

Farmers in Gujarat got hold of Bt Cotton seeds from the black market and planted them. You’ll never guess what happened next. As 2002 began, all cotton crops in Gujarat failed – except the 10,000 hectares that had Bt Cotton. The government did not care about the failed crops. They cared about the ‘illegal’ ones. They ordered all the Bt Cotton crops to be destroyed.

It was time for a satyagraha – and not just in Gujarat. The late Sharad Joshi, leader of the Shetkari Sanghatana in Maharashtra, took around 10,000 farmers to Gujarat to stand with their fellows there. They sat in the fields of Bt Cotton and basically said, ‘Over our dead bodies.’ ¬Joshi’s point was simple: all other citizens of India have access to the latest technology from all over. They are all empowered with choice. Why should farmers be held back?

The satyagraha was successful. The ban on Bt Cotton was lifted.

There are three things I would like to point out here. One, the lifting of the ban transformed cotton farming in India. Over 90% of Indian farmers now use Bt Cotton. India has become the world’s largest producer of cotton, moving ahead of China. According to agriculture expert Ashok Gulati, India has gained US$ 67 billion in the years since from higher exports and import savings because of Bt Cotton. Most importantly, cotton farmers’ incomes have doubled.

Two, GMO crops have become standard across the world. Around 190 million hectares of GMO crops have been planted worldwide, and GMO foods are accepted in 67 countries. The humanitarian benefits have been massive: Golden Rice, a variety of rice packed with minerals and vitamins, has prevented blindness in countless new-born kids since it was introduced in the Philippines.

Three, despite the fear-mongering of some NGOs, whose existence depends on alarmism, the science behind GMO is settled. No harmful side effects have been noted in all these years, and millions of lives impacted positively. A couple of years ago, over 100 Nobel Laureates signed a petition asserting that GMO foods were safe, and blasting anti-science NGOs that stood in the way of progress. There is scientific consensus on this.

The science may be settled, but the politics is not. The government still bans some types of GMO seeds, such as Bt Brinjal, which was developed by an Indian company called Mahyco, and used successfully in Bangladesh. More crucially, a variety called HT Bt Cotton, which fights weeds, is also banned. Weeding takes up to 15% of a farmer’s time, and often makes farming unviable. Farmers across the world use this variant – 60% of global cotton crops are HT Bt. Indian farmers are so desperate for it that they choose to break the law and buy expensive seeds from the black market – but the government is cracking down. A farmer in Haryana had his crop destroyed by the government in May.

On June 10 this year, a farmer named Lalit Bahale in the Akola District of Maharashtra kicked off a satyagraha by planting banned seeds of HT Bt Cotton and Bt Brinjal. He was soon joined by thousands of farmers. Far from our urban eyes, a heroic fight has begun. Our farmers, already victimised and oppressed by a predatory government in countless ways, are fighting for their right to take charge of their lives.

As this brave struggle unfolds, I am left with a troubling question: All those satyagrahas of the past by our great freedom fighters, what were they for, if all they got us was independence and not freedom?

Trump and Modi are playing a Lose-Lose game

This is the 22nd installment of The Rationalist, my column for the Times of India.

Trade wars are on the rise, and it’s enough to get any nationalist all het up and excited. Earlier this week, Narendra Modi’s government announced that it would start imposing tariffs on 28 US products starting today. This is a response to similar treatment towards us from the US.

There is one thing I would invite you to consider: Trump and Modi are not engaged in a war with each other. Instead, they are waging war on their own people.

Let’s unpack that a bit. Part of the reason Trump came to power is that he provided simple and wrong answers for people’s problems. He responded to the growing jobs crisis in middle America with two explanations: one, foreigners are coming and taking your jobs; two, your jobs are being shipped overseas.

Both explanations are wrong but intuitive, and they worked for Trump. (He is stupid enough that he probably did not create these narratives for votes but actually believes them.) The first of those leads to the demonising of immigrants. The second leads to a demonising of trade. Trump has acted on his rhetoric after becoming president, and a modern US version of our old ‘Indira is India’ slogan might well be, “Trump is Tariff. Tariff is Trump.”

Contrary to the fulminations of the economically illiterate, all tariffs are bad, without exception. Let me illustrate this with an example. Say there is a fictional product called Brump. A local Brump costs Rs 100. Foreign manufacturers appear and offer better Brumps at a cheaper price, say Rs 90. Consumers shift to foreign Brumps.

Manufacturers of local Brumps get angry, and form an interest group. They lobby the government – or bribe it with campaign contributions – to impose a tariff on import of Brumps. The government puts a 20-rupee tariff. The foreign Brumps now cost Rs 110, and people start buying local Brumps again. This is a good thing, right? Local businesses have been helped, and local jobs have been saved.

But this is only the seen effect. The unseen effect of this tariff is that millions of Brump buyers would have saved Rs 10-per-Brump if there were no tariffs. This money would have gone out into the economy, been part of new demand, generated more jobs. Everyone would have been better off, and the overall standard of living would have been higher.

That brings to me to an essential truth about tariffs. Every tariff is a tax on your own people. And every intervention in markets amounts to a distribution of wealth from the people at large to specific interest groups. (In other words, from the poor to the rich.) The costs of this are dispersed and invisible – what is Rs 10 to any of us? – and the benefits are large and worth fighting for: Local manufacturers of Brumps can make crores extra. Much modern politics amounts to manufacturers of Brumps buying politicians to redistribute money from us to them.

There are second-order effects of protectionism as well. When the US imposes tariffs on other countries, those countries may respond by imposing tariffs back. Raw materials for many goods made locally are imported, and as these become expensive, so do those goods. That quintessential American product, the iPhone, uses parts from 43 countries. As local products rise in price because of expensive foreign parts, prices rise, demand goes down, jobs are lost, and everyone is worse off.

Trump keeps talking about how he wants to ‘win’ at trade, but trade is not a zero-sum game. The most misunderstood term in our times is probably ‘trade-deficit’. A country has a trade deficit when it imports more than what it exports, and Trump thinks of that as a bad thing. It is not. I run a trade deficit with my domestic help and my local grocery store. I buy more from them than they do from me. That is fine, because we all benefit. It is a win-win game.

Similarly, trade between countries is really trade between the people of both countries – and people trade with each other because they are both better off. To interfere in that process is to reduce the value created in their lives. It is immoral. To modify a slogan often identified with libertarians like me, ‘Tariffs are Theft.’

These trade wars, thus, carry a touch of the absurd. Any leader who imposes tariffs is imposing a tax on his own people. Just see the chain of events: Trump taxes the American people. In retaliation, Modi taxes the Indian people. Trump raises taxes. Modi raises taxes. Nationalists in both countries cheer. Interests groups in both countries laugh their way to the bank.

What kind of idiocy is this? How long will this lose-lose game continue?

The Indian State Is the Greatest Enemy of the Indian Farmer

This is the 13th installment of The Rationalist, my column for the Times of India.

The late farmer leader Sharad Joshi used to enjoy reciting a poem that described the Indian farmer’s plight perfectly. It addresses the non-farmer from the farmer’s point of view, and it goes:

Marte hum bhi hain. Marte tum bhi ho.
Marte hum bhi hain, marte tum bhi ho.
Hum sasta bech ke marte hain,
Tum mahanga khareedke marte ho.

I would translate it thus:

I die, my friend, and so do you.
I die, my friend, and so do you.
I sell my produce cheap, and die.
You pay so much that you die too.

This beautiful shair expresses an old truth that many investigative journalists wrote about anew this week, as protesting farmers congregated on Delhi: the gap between what farmers get for their produce, and what the consumer pays. One report revealed that a farmer sold tomatoes at Rs 2 per kg, and consumers bought them for Rs 20. Too little; and too much. Both the farmers and consumers were getting killed by this, just like in the poem.

Joshi’s insight in the late 1970s was that this was caused not by the greed of middlemen, but the interference of the Indian state. The state had set forth rules that the farmer could not sell his produce in an open market, responding to supply and demand, but only to a government-appointed body called the Agricultural Produce Market Committee (APMC). Because the farmers are not allowed to sell to anyone else, they are forced to take the price offered to them. And because all produce comes through the APMC, buyers also have no bargaining power.

Now imagine what would happen if the free market was allowed to operate. Middlemen would compete to buy goods from farmers, and that competition would ensure that farmers would get a better price. They would also compete for customers, this ensuring that customers would pay less. Instead of farmers selling for Rs 2 and the consumer buying for Rs 20, you could have the farmer selling for Rs 10 and the consumer buying for Rs 12. Both farmer and consumer would benefit by Rs 8 per KG. But the government does not allow this, and both farmers and consumers get hurt.

Joshi referred to this notional cost paid by the farmer as a ‘negative subsidy’. He viewed it, correctly, as theft. The issue here is not that farmers are hard up and the government is not helping them. The issue is that the government is responsible for the poverty of the farmer, and is stealing from him. And this is not the only way that the government is crippling our farmers.

Farmers are not allowed access to markets in anything they do. The state doesn’t allow free markets in inputs, because of which many of the inputs a farmer needs, from seeds to fertilisers to energy to even credit, are either hard to come by or of a low quality. And when they do manage to produce crops, they are not allowed to get the best price for it, as an open market would enable. By denying them freedom, the state effectively imprisons our farmers in what a friend of mine calls PPP: Perpetually Planned Poverty.

This extends not just to their produce, but to their property. Farmers are not allowed to sell their land for non-agricultural purposes. This restricts their market to other farmers, and ensures that the price they can get for their land is so low that it becomes pointless to sell. It has been estimated that some farmland would be forty times as valuable if this law did not exist.

Indeed, a common scam is for a crony of the state to acquire land from farmers, through the state, at low prices, and then get the land-use certificate changed so that they can sell at many multiples of that price. All perfectly legal – and deeply unethical. This is how Robert Vadra was alleged to have made his money, in fact.

Every political party in our history has let our farmers down, but there is a reason things are coming to a head now. India is already facing a jobs crisis, made worse by the deepening of the agricultural crisis. With every generation, land holdings get smaller – one farmer’s land is split among multiple children – and more and more unsustainable. It is no coincidence that many recent popular uprisings have been around demand for jobs from land-owning castes like like Jats, Patidars and Marathas.

Indian agriculture has been in crisis for decades. More than 50% of our country is in the agricultural sector, producing 14% of our GDP. In developing countries, less than 10% of the population works in agriculture. Here, we have trapped our farmers in poverty, and also not allowed the industrial revolution that would have provided an escape route. We pay lip service to farmers, but instead of making the necessary structural reforms, we give handouts like farm loan waivers that provide only temporary relief.

It is like handing aspirin to a burning man. “Here,” we say, “take this for the pain.” And everybody claps.

*  *  *

Also check out:
The State of Our Farmers—Epsiode 86 of The Seen and the Unseen, featuring farmer leader Gunvant Patil.
We Must Save Our Farmers — Amit Varma
Free the Farmers — Barun Mitra
The Crisis in Indian Agriculture — Brainstorm discussion on Pragati
Entry and Exit in Agriculture — Episode 1 of The Seen and the Unseen
The Farmer Rolls the Dice — Episode 12 of The Seen and the Unseen
The Unseen Effects of Farm Loan Waivers — Episode 25 of The Seen and the Unseen
Down to Earth — The collected writings of Sharad Joshi

One Bad Law Goes, but Women Remain Second-Class Citizens

This is the 12th installment of The Rationalist, my column for the Times of India.

This has been a year of glorious gifts from unelected middle-aged men. The Supreme Court of India is churning out enlightened judgements as if oppression is going out of fashion: Privacy, 377, and now Adultery.

On Thursday, the court struck down Section 497 of the Indian Penal Code. This section read: “Whoever has sexual intercourse with a person who is and whom he knows or has reason to believe to be the wife of another man, without the consent or connivance of that man, such sexual intercourse not amounting to the offence of rape, is guilty of the offense of adultery, and shall be punished.”

As the part about the consent of the husband indicates, the law treated women as the property of their husbands, and adultery like a form of theft. Justice DY Chandrachud wrote in his judgement: “The history of Section 497 reveals that the law on adultery was for the benefit of the husband, for him to secure ownership over the sexuality of his wife. It was aimed at preventing the woman from exercising her sexual agency.”

As Chandrachud elaborates in his judgement, this has been a ubiquitous attitude towards adultery throughout history. Babylon’s ancient Hammurabi Code prescribed that a married woman caught in adultery “be bound to her lover and thrown into the water so that they drown together.” (No such punishment for an unfaithful man, mind you.) Ancient Greco-Roman societies considered adultery to be “a violation of a husband’s exclusive sexual access to his wife,” and Judaic and Christian laws followed a similar logic.

This went beyond ancient times. In 1650, England introduced the death penalty for adultery with the Act for Suppressing the Detestable Sins of Incest, Adultery and Fornication. Section 497, which they later thrust upon this particular colony, was an adulterated version of this.

In the 21st century, no law should deny the autonomy and agency of a woman. But what if society itself is regressive, and denies women basic human dignity, as is the case in India? Chandrachud remarks, “Law and Society are intrinsically connected and oppressive social values often find expression in legal structures.” But he adds, “The Constitution, both in text and interpretation, has played a significant role in the evolution of law from being an instrument of oppression to becoming one of liberation.”

One bad law has gone, but we remain a nation in which women are second-class citizens. Firstly, similar laws remain in the books, such as Section 498, which deals with “enticing or taking away or detaining with criminal intent a married woman,” and also treats women as the property of men. Secondly, hell, look at Indian society around you.

Some of us Engish-speaking elite types imagine that things must be getting better because we see so many strong, articulate women around us. But that’s the Selection Bias at play. Outside these circles, women in India are having a tough time. Women still fill government forms that insist on Father’s/Husbands name, as if to establish ownership. One telling metric: female participation in the workforce has actually gone down in the last two decades.

Much of what we call ‘empowerment’ is on the terms of men. So many men signal how modern they are by boasting about how they ‘let’ their wife work, or how they ‘help out’ with domestic chores. They behave as if they deserve a pat of their backs for not beating their wives, and chaining them to the kitchen. We have set the bar so low that not being a monster is now a matter of congratulations.

Men tend to be oblivious of how women carry their gender as a burden. Something I realised recently – and shame on me for being so late to realise it, in my forties – is that my gender is not a factor in my everyday life. I can ignore and take for granted my maleness. But in every single thing a woman does, her gender comes into play. An empty compartment at a train station, the tone of voice in a job interview, the supercilious, sniggering men who always interrupt, whose eyes travel like you know their hands would if they had the license.

Every day, women have to confront and make peace with their own thingness. Every day they find new reasons to question themselves. The ever-present human anxiety about what others think of us is amplified for women, and restraint becomes a reflex.

I have a secondary rant here. Just as the adultery law saw women as the property of men, many of our laws, and parts of our constitution, treat citizens as the property of the state. We are subjects of a mai-baap master, which can regulate our speech and our behaviour. We take this for granted, just as many women take the oppression they face for granted.

We cannot be a free society until we address this. The Supreme Court cannot deliver us from ourselves. No matter how ugly the sight, we must look within.

Also check out:
‘Misogyny is the Oldest Indian Tradition’—Amit Varma
‘Misogyny and Our Legal System’—Episode 58 of The Seen and the Unseen
‘Consent Won a Battle This Week. The War Remains’—Amit Varma
‘I am a Feminist. You should be too’—Amit Varma
‘Claiming Your Space’—Episode 76 of The Seen and the Unseen

Consent Won a Battle This Week. The War Remains

This is the 11th installment of The Rationalist, my column for the Times of India.

Remember, remember, the sixth of September. In many ways, this date in 2018 is as momentous as August 15, 1947 was. On that day, India gained freedom from a foreign ruler, but Indians remained unfree, subjects of an oppressive Indian state instead of an oppressive colonial one. We were denied so many types of freedom, and took that condition for granted. This week, though, an important sliver of liberty was finally handed to us. This is also Independence Day.

The repeal of Section 377 is an emotional victory, but the tears are bittersweet. The fact remains that it took five unelected men to set this right. In this great democracy of ours, where the voice of the people is supposed to find expression in its politics, not one political party in the last 71 years tried to repeal 377. Parties don’t have principles, only incentives, and all of them behaved this way because they feared that voters would not approve. That tells you what every gay person in this country already knows from lived experience: our society is homophobic. Not just that, our society and the state do not give a damn about Consent.

The central principle of this 377 judgement was Consent: no one has the right to come between two consenting adults. Consent is the foundation of all human rights, and should be the foundation of our Republic. And yet, despite this one historic judgement on one domain of Consent, we remain a land that does not care for this principle.

Consider the arts. We are a country where films made for adults by adults are routinely censored. Books are banned. ‘Objectionable’ art exhibitions are shut down or vandalised. Artists and patrons, consenting adults all, are prevented from enriching each other.

Consider free speech. As in any other marketplace, all of us benefit when there is competition in the marketplace of ideas. And yet, we have laws in the Indian Penal Code, like 295(a) and 153(a), which allow anyone to claim offence and shut free speech down. Like 377, these laws are colonial artefacts. But they are actually validated by the most illiberal part of our Constitution, Article 19(2), which allows caveats to free speech on grounds like ‘public order’ and ‘decency and morality.’ Those are open to interpretation, and anything goes.

Consider food. The government regulates what you may or may not eat. Consider health. You cannot take cannabis for medical use, or any other medicine not approved by a government body. Consider education. You could get arrested for home-schooling your children if you find government schools inadequate, and there are so many restrictions placed on private schools that come between consenting parents and consenting teachers.

Indeed, markets are as big a battleground for Consent as bedrooms or kitchens. If we don’t interfere between consenting adults in a bedroom or kitchen, what moral justification is there for doing so in the marketplace? Every time a voluntary exchange happens between two people, it does so because both people benefit. Life and markets are a positive-sum game. And yet, governments ‘regulate’ and stop voluntary exchanges between consenting adults all the time. Often acting on behalf of entrenched interests, they restrict competition, harming consumers aka citizens, and benefiting cronies.

The most poignant victims of this are our farmers. Our entire agricultural crisis is a result of our farmers having their autonomy snatched away from them. They are the least free of Indians, and are trapped in a cycle of dependency. But this is a subject for another column, perhaps.

71 years after the British left is, we have the mentality of the colonised. We behave as if we are subjects of a mai-baap state, and not its masters. The state should exist to serve us, not the other way around. We give the state a monopoly on violence so that it can protect our rights, not so that it takes them away with the threat of violence. It is not a safeguard for our liberty, but the biggest threat to it.

We got lucky this time with the Supreme Court ruling, but we cannot rely on the court every time. There are too many freedoms to fight for, and unless the parties that run this country see political capital in it, they will not grant us those freedoms. But I have hope.

The outpouring of joy at the repeal of 377 may indicate that things are changing. Have we started caring about each other, and about freedom, a little bit more? Are we beginning to recognise that a nation cannot truly be free until all its citizens are free? Are we going to bring about more trysts with destiny?

Every Act of Government Is an Act of Violence

This is the 9th installment of The Rationalist, my column for the Times of India.

There was outrage on Twitter this week when it was revealed that the union government had spent Rs 4880 crores since 2014 on government advertising. The outrage is justified—but it is not enough. It is not just this amount or this use of government money that we should question, but the whole concept of government spending. And indeed, government action.

We in India seem to think of Government as the solution to all our problems. (I often argue that India’s biggest religion is not Hinduism but the Religion of Government.) We behave as if the State is a benevolent entity with unlimited resources of its own with which it should fulfil all our wishes: ban what we don’t like, build what we want built, spend on what we think are good causes. Statues, loan waivers, awards for sportspeople, ministries for cow protection, and so on.

In all this, we ignore one essential truth: Every act of government is an act of violence.

Think about what the state needs in order to exist: our taxes. Money taken from us by force. No one pays taxes willingly. Without the threat of imprisonment—basically, abduction by the one entity that has a monopoly on violence—there would be no taxpayers. There are two words that mean the act of taking someone’s property without their consent: no wonder people say that Taxation is Theft.

Indeed, it is more than that. Assume that you pay 25% of your income in taxes. That amounts to one-fourth of your time and labour. It means that, for all practical purposes, from January to March every year, you are a slave to the state. Taxation is not just theft, it is part-time slavery.

Contrary to a common canard, everybody pays taxes. Taxes are not just income tax. Your domestic help is parted from her money when she buys a bar of soap. The beggar at the traffic signal near you loses money to the government every time he buys salt. Even inflation—usually caused by the government printing money—is basically a tax on the poor.

I am not arguing that we should pay no taxes and live in anarchy. The state is a necessary evil. We need it to protect our rights, and there is no way around the paradox that by allowing it to exist, we give away some of our rights. The state has to tax us to protect us, and the violence it thus commits is necessary to protect us from greater violence.

Regardless of what your ideology may be, none of what I have said above is contestable. It is plain fact that no one pays taxes willingly, and that the threat of coercion is involved. It is plain fact, thus, that every government action involves violence and coercion. Most people would also accept that some amount of this violence is necessary, for we need the state to protect our rights. The larger question then is, what actions of the state are justified, given the violence involved at every step?

This is where ideology begins. Person One (a libertarian like me) could argue for a minimal state that only protects our rights and nothing else. (If you feel the state should do other things, give me the moral justification for your preferences being funded by money coercively taken from others.) Person Two may advocate a state looking after its less fortunate members, proving free healthcare and education. Person Three may care about national glory, and want to build grand statues. Person Four could argue that building infrastructure is necessary, and has positive externalities.

(It is beside the point, of course, that political parties are driven by imperatives beyond ideology. They need money and votes to exist and win, and when in power, use the state as a tool to reward those who gave them money and votes—always at the expense of us citizens.)

The purpose of this column is not to argue for or against any of those ideologies. I just ask that every time you advocate government action of any kind, remember that the action comes at a cost. That cost is not just a financial cost, but a moral one. That cost involves violence committed on all of us—not just rich industrialists, but also the poorest of the poor.

Can you justify that violence?

I am a Feminist. You should be too

This is the 8th installment of The Rationalist, my column for the Times of India.

Would Aditi Mittal have become a stand-up comedian had she not studied in a girls’ college? Appearing as a guest in the latest episode of my weekly podcast, The Seen and the Unseen, she told me that studying at Sophia College enabled her to perform in front of others with confidence. Had there been boys in her class, she said, she would not have been able to claim the space of the class jester.

This came as a revelation to me, though it should not have. No male comedian would have experienced this; but every woman knows what it is like. Aditi’s point was that even though she was so privileged—born to English-speaking, liberal parents—she began her career facing obstacles her male peers never considered. At least she made it through: there are 235 million people who did not.

One reason for India being such a poor country is that we treat half of our greatest resource—our people—as inferior to the other half. This has a huge cost, which people have recently begun to quantify. Here are some numbers: only 26% of Indian women are in the workforce, next only to Saudi Arabia among G20 countries. A story in the latest issue of the Economist reveals that if female labour participation was as much as of that of men, there would be an additional 235 million women in the workforce. (Even many of those who do work now would be more skilled and productive if treated equally with their brothers in childhood.) According to a 2015 McKinsey study, our GDP could go up by 60% by 2025 if female participation in the workforce matched that of men. (For more, read Namita Bhandare’s outstanding series in IndiaSpend.)

India’s misogyny carries much more than just an economic cost. It is a humanitarian tragedy. No other term suffices when more than half a billion people are treated as subhuman and prevented from reaching their full potential. A recent study named India as the most dangerous country in the world for women, which is no surprise given that women are essentially treated as the property of men. (These cultural attitudes are reinforced by actual laws that take this approach.) Even though we live in the 21st century, our attitudes towards women belong in the 19th. We must fix this.

Let me declare it upfront: I am a feminist. And because that particular F-word has so many shades of meaning, let me define what I mean by it: Feminism is the belief that women deserve the same respect as individuals that men do. The same moral consideration. The same legal rights. My feminism arises out of my belief in the primacy of individual rights, with ‘Consent’ as an absolute value. Indeed, I tell my fellow libertarians that to be libertarian is, by default, to be feminist. A (male) friend of mine even says, “If you are not feminist, you are not a good human being.”

Why does feminism get a bad rap then? This is because just as there are all kinds of human beings, there are all kinds of feminists. Not all stop at the principle of equal rights, and offshoots of feminism can often contradict each other. (Google “gender feminism vs equity feminism.”) Many feminists feed into an identity politics in vogue today, which can be as toxic as the ills it purports to be fighting. Also, the tactics that some feminists employ can make some uncomfortable, such as the recent ‘list’ of alleged sexual offenders in academia, who were to be deemed guilty until proven innocent.

But even that list had an important function, which is the same one that the #MeToo movement highlights: women are angry, and won’t put up with this shit any more. Men seem to be oblivious to the extent and ubiquity of this anger, as well as to the fact that it is justified. Indeed, one central cultural disconnect of our times can be summed up like this: Women are angry. Men are clueless.

This is made worse by the fact that many men who declare themselves to be feminists are just being performative. (Basically, virtue signalling to get laid, as men are hardwired to do.) I find this irritating, but I won’t turn away from declaring my feminism either because of this or because of my discomfort with the tactics of some feminists. The reason for this is twofold: One, women being treated as second-class citizens hurts us all, and diminishes us as human beings. Two, it is a sad truth that because of the power dynamics around us, men can actually make more of a difference than women can, especially when outspoken women are being constantly minimised and mocked.

Therefore, it is imperative for us men to also fight this good fight. Not because of what our ancestors did or how our fellow men behave, but because it is the right thing to do.

*  *  *

Also check out:

‘Claiming Your Space’—Episode 76 of The Seen and the Unseen

‘These Funny Times’—Episode 75 of The Seen and the Unseen

 

We Should Regulate the Government, Not the Other Way Around

This is the sixth installment of The Rationalist, my column for the Times of India.

From the way this government behaves, you would think that the people of India are a great danger. A few days ago, the government floated a tender asking for vendors who would build for it a “comprehensive analytics system to monitor and analyse various aspects of social media communication and World Wide Web.” Put simply, a surveillance system that will track all your online activity, and know everything about you, so that you behave. This tender came on the heels of an earlier proposal mooted by Smriti Irani, then the I&B Minister, to regulate online media.

These specific proposals were par for the course. Any government looks for ways to expand its power over its citizens. As much as we should protest these attempts, we should also consider that the real problem lies elsewhere. The biggest danger to our democracy is not one set of people lusting for power, but the mindset that all of us have.

The Indian people still behave as if we are subjects of an empire. We have no rights except those that our rulers are kind enough to grant us, and they are our mai-baap. Yes, since the British left we have a procedure to elect our own rulers – but we remain the ruled.

In a democratic republic, the people should be in charge, and the government should serve. The only legitimate role of the state is to protect the rights of its citizens – that’s what laws are for. And yet, in this inversion of roles that we have accepted, laws become the tool by which our rulers keep us in check. The mere rule of law is never enough for this, and the state always seeks to expand its power with that magic word, ‘regulation’. We accept and encourage this: whenever we see a social or economic problem of any kind, we assume that the solution must lie with government, and demand ‘regulation.’

We need to reverse our thinking. We should regulate the government, and not the other way around.

You should always be suspicious of any sentence with the phrase ‘government regulation’. Most of the time when someone proposes any kind of government regulation, it is something that will harm the common citizen, help a special interest group and expand the power of an oppressive state. Let me explain.

First of all, let’s take for granted that the fundamental role of the state is to protect the rights of its citizens. It has to maintain the rule of law. In any marketplace, whether of goods, services or ideas, this is all it needs to do. Punish cheats and thieves. Enforce contracts. Ensure that all interactions are voluntary and there is no coercion. It needs to do no more than this.

Now, consider what happens when the government decides to ‘regulate’ something in the ‘public interest’. The state is not a benevolent godlike force that works in society’s best interests. Politics is an interplay of power and money, and those in power have always been captured by special interests. There is already a power imbalance in favour of these special interests. To grant the government more power is to increase that imbalance.

Usually, in any market, competition is the best regulation. A common form of government regulation is to increase entry barriers in a marketplace, thus reducing competition. This hurts the consumers – or us common citizens. It helps entrenched special interests.

This is as true of the marketplace of ideas as it is of the marketplace for goods and services. Social and online media are already subject to laws that fight criminal activity—including many laws against free speech that should not exist. Further regulation is an attempt to protect one set of ideas and intimidate another. This reduces the possibility of dissent. This is bad for democracy.

The issue here is not which party happens to be in power at a given time. Whenever you concede a certain set of powers to a government, imagine the worst possible person in charge. It could be Yogi Adityanath or Sonia Gandhi or Arvind Kejriwal—whoever you dislike most. The state should have so little power, and such strong checks and balances, that the worst person imaginable being in charge will not be a threat to the nation.

So the next time someone proposes government regulation of any kind, with the most noble rhetoric behind it, raise your voice. It is the natural tendency of the state to try to grab as much power as possible. It is the duty of the citizen to resist.

Zuckerberg’s Reply

This is the 74th installment of Rhyme and Reason, my weekly set of limericks for the Sunday Times of India edit page.

THE DIFFERENCE

I told Mark Zuckerberg, “I’m not sure
That my data is super secure.”
He said, “Bro, it’s your call.
You can just uninstall.
But what about Aadhaar? What’s your cure?”

THE SECRET

Modiji said to his friend, Putin,
“Bro, tell me, how do you always win?”
Putin said, with a smile,
“My old friend, use your guile.
Once you get power, never give in.”

It is Daft to Worry About Inequality

This is the 46th installment of Lighthouse, my monthly column for BLink, a supplement of the Hindu Business Line.

Inequality and poverty are different problems, requiring different, even opposite, solutions. India’s problem is poverty.

Let me begin this column with a question, dear reader, which I urge you to read carefully and answer before reading on:

In which of these two countries would you rather be poor: the USA or Bangladesh?

Most people I ask this to go, Duh, of course I’d rather be poor in the US than in Bangladesh. Well, here’s something I’d like you to consider: the USA has far greater inequality than Bangladesh does. A measure called the Gini Index measures inequality across the world, and the USA, Hong Kong, Singapore and the United Kingdom all have greater inequality than Bangladesh, Liberia, Pakistan and Sierra Leone. And yet, that second group of countries is by far poorer than the first group

It has become fashionable these days, especially in elite, privileged circles, to agitate about inequality. But as my question and the data above make clear, inequality and poverty are very different things. Some of the poorest countries in the world are among the most equal. (Some Communist countries of the last century came close to achieving equality in poverty.)

So here’s my contention, in three propositions:

One: India’s big problem is poverty.

Two: The more we reduce poverty, the more we are likely to increase inequality.

Three: It is perverse, therefore, to worry about inequality. We should only keep our eye on poverty, and not worry if inequality goes up.

There is a fundamental fallacy at the root of the obsession with inequality. We think of the world in zero-sum ways. That is, we behave as if there is a fixed pie, and the rich can only become richer if the poor become poorer. In this vision of the world, the more inequality increases, the more abject the suffering of the poor. Redistribution is the only solution.

And yet, this narrative is wrong. The world is not zero-sum but positive-sum. The size of the pie increases with every voluntary transaction. Every time I buy a cup of coffee from a café, both the café and I are better off – otherwise we would not have transacted to begin with. The amount of value in the world has gone up.

The more you allow and enable such voluntary exchange, the more people trade to mutual benefit, and we all become better off. And the larger these economic networks of voluntary exchange, the greater the scope for such mutual enrichment. That is why people migrate to cities from villages, and rarely the other way around.

In fact, within a country, cities are far more unequal than villages are. If inequality was such a bad thing, why would so many poor people vote with their feet by migrating to cities? They embrace this greater inequality because they want to escape poverty.

The reason India remained a poor country for so many decades after Independence is that, with the zero-sum vision of our leaders, we frowned upon free markets. While the rest of Asia shot ahead, we restrained the natural ingenuity and enterprise of our people with our mai-baap vision of politics. We did reform a bit in 1991, but too little and too late. Our poverty levels did go down a bit, though, even as we grew more unequal, illustrating the fact that there is no correlation at all between poverty and inequality.

I don’t want to talk only in terms of abstract ideas, so let me illustrate one way in which reducing poverty would raise inequality. There is consensus among economists today, even left-wing ones, that we have crippled our manufacturing sector for decades with a series of bad laws, such as our labour laws, which don’t allow small businesses to grow, and force much of our nation into the informal sector. These regulations stopped us from becoming a manufacturing superpower like China. What would happen if these restrictions were to magically disappear one day?

You would have growth in the manufacturing industry. There is no question that there would be far more employment generated, which would reduce poverty. You would also have some of these businesses achieving scale and becoming behemoths. Poverty would go down and our per-capita income would go up; but because of the winners at the top, inequality would also go up. Would this be a bad thing? I don’t think so.

The zero-sum instinct is ingrained in us: we evolved in prehistoric times when we lived in small tribes amid scarcity, and the positive-sum view of the world would have been unintuitive. It is also natural to resent the super-rich among us, especially when they behave in ostentatious, obnoxious ways, and game the system with their money, which happens a lot in our crony socialist state. Maybe a country that has eliminated poverty can have the luxury to think about Inequality. But not us.

It is a moral shame that seven decades after Independence, we still have millions of people living in poverty. We need to fight this. We should not be distracted by false metrics.