<p>Can we have a non-corrupt government in India? This question is as critical as some other relevant problems: Can we have a caste-less Hindu society? Can we have dowry-free marriages? Can we consume beef without being stigmatised? Can we have Hindutva politics without othering Muslims? While we may mostly answer these questions in the negative, a lot also depends on what we understand by corruption, dowry, beef and hate. While corruption linked to the state machinery is often discussed, the other forms of associated societal corruptions are not often talked of. Corruption is less of a moral aberration and more of a <br />necessity in our society, why?</p>.<p>Corruption (associated with State) is back in news again following cases against AAP in Delhi and allegations by the contractors’ association speaking up against the high level of cuts under the present BJP government in Karnataka. Interestingly, the contractors are not against corruption but the cuts that seem to be ‘too high’. This brings us to another key question: Should there be a certain level of corruption that is acceptable to us as a society? And associated questions, what then is the level of political violence that is acceptable to us? What are the types of untouchability that are acceptable? After all we seem to have a settlement value for everything that is corrupt. </p>.<p>Early this year, a former MLC from North Karnataka criticised the Congress party for its ‘love’ for Muslims. Muslims, he said, are the parents of Congress and Gandhi family. Further, he said, those who have two children (Hindus) pay taxes and those with 10 (Muslims) reap all the benefit.</p>.<p>Research, on the other hand, shows that birth rate amongst Muslims is actually declining in Karnataka. It is another matter altogether that this particular leader has five children and he is a tenth-grade pass; Research may not necessarily be as important.</p>.<p>As a young professional, I had an opportunity of working under him in 2002 in CAPART. As the BJP committee took over with this leader as chairperson, we recited some Sanskrit prayers before we began and closed the quarterly meetings. At the same time, NGOs complained of receiving phone calls from the chairman’s office demanding a cut for the developmental grants they had received. So, we had Sanskrit prayers and corruption going together. Is there a paradox here? Absolutely not. Spiritual purification and economic corruption do not necessarily clash in our society.</p>.<p>The leader was not yet an MLC in 2002 and should not be blamed for corruption. Following his appointment as Chairman, he had bought a new white ambassador car which read in front, Chairman-CAPART. The car signified his new found power and since power comes with corruption someone had to pay for his newly acquired power. </p>.<p>That corruption is at the heart of Indian politics is common knowledge. However, what we see advancing under the BJP’s Hindutva in Karnataka is valorisation of archaic ideas around religion and a simultaneous (underground) celebration of corruption. The party seems to be following familiar party structures where a few progressive and ‘selfless’ leaders/fakirs occupy offices in Delhi and Bengaluru, whereas the grassroot politicians cultivate and entrench corruption.</p>.<p>What kind of society does that make us? What happens to reason in public life? How do we so efficiently regress from the progressive ideas of Basaveshwara to make Veer Savarkar fly on bulbul out of jail in history textbooks? Does reason have space in public engagement? </p>.<p>Politics has reached new levels of decay in Karnataka. While one hopes that we will stop outdoing ourselves, one also sceptically wonders if news channels were paid a cut for exposing the case of the contractors as corruption pervades other spheres of life too. It may well have been a move to oust Bommai as CM and replace him with some honest Brahmin. Be that as it may, as a society, we urgently need to realise that neither 5% nor 40% of corruption should be normalised and a vibrant democracy cannot run on limited and particularistic aspirations of ethics. Or else, we will continue to have a vibrant democracy that celebrates and entrenches corrupt morals.</p>.<p><em>(The writer is Professor of Sociology, Department of Humanities and Social Sciences IIT-B)</em></p>
<p>Can we have a non-corrupt government in India? This question is as critical as some other relevant problems: Can we have a caste-less Hindu society? Can we have dowry-free marriages? Can we consume beef without being stigmatised? Can we have Hindutva politics without othering Muslims? While we may mostly answer these questions in the negative, a lot also depends on what we understand by corruption, dowry, beef and hate. While corruption linked to the state machinery is often discussed, the other forms of associated societal corruptions are not often talked of. Corruption is less of a moral aberration and more of a <br />necessity in our society, why?</p>.<p>Corruption (associated with State) is back in news again following cases against AAP in Delhi and allegations by the contractors’ association speaking up against the high level of cuts under the present BJP government in Karnataka. Interestingly, the contractors are not against corruption but the cuts that seem to be ‘too high’. This brings us to another key question: Should there be a certain level of corruption that is acceptable to us as a society? And associated questions, what then is the level of political violence that is acceptable to us? What are the types of untouchability that are acceptable? After all we seem to have a settlement value for everything that is corrupt. </p>.<p>Early this year, a former MLC from North Karnataka criticised the Congress party for its ‘love’ for Muslims. Muslims, he said, are the parents of Congress and Gandhi family. Further, he said, those who have two children (Hindus) pay taxes and those with 10 (Muslims) reap all the benefit.</p>.<p>Research, on the other hand, shows that birth rate amongst Muslims is actually declining in Karnataka. It is another matter altogether that this particular leader has five children and he is a tenth-grade pass; Research may not necessarily be as important.</p>.<p>As a young professional, I had an opportunity of working under him in 2002 in CAPART. As the BJP committee took over with this leader as chairperson, we recited some Sanskrit prayers before we began and closed the quarterly meetings. At the same time, NGOs complained of receiving phone calls from the chairman’s office demanding a cut for the developmental grants they had received. So, we had Sanskrit prayers and corruption going together. Is there a paradox here? Absolutely not. Spiritual purification and economic corruption do not necessarily clash in our society.</p>.<p>The leader was not yet an MLC in 2002 and should not be blamed for corruption. Following his appointment as Chairman, he had bought a new white ambassador car which read in front, Chairman-CAPART. The car signified his new found power and since power comes with corruption someone had to pay for his newly acquired power. </p>.<p>That corruption is at the heart of Indian politics is common knowledge. However, what we see advancing under the BJP’s Hindutva in Karnataka is valorisation of archaic ideas around religion and a simultaneous (underground) celebration of corruption. The party seems to be following familiar party structures where a few progressive and ‘selfless’ leaders/fakirs occupy offices in Delhi and Bengaluru, whereas the grassroot politicians cultivate and entrench corruption.</p>.<p>What kind of society does that make us? What happens to reason in public life? How do we so efficiently regress from the progressive ideas of Basaveshwara to make Veer Savarkar fly on bulbul out of jail in history textbooks? Does reason have space in public engagement? </p>.<p>Politics has reached new levels of decay in Karnataka. While one hopes that we will stop outdoing ourselves, one also sceptically wonders if news channels were paid a cut for exposing the case of the contractors as corruption pervades other spheres of life too. It may well have been a move to oust Bommai as CM and replace him with some honest Brahmin. Be that as it may, as a society, we urgently need to realise that neither 5% nor 40% of corruption should be normalised and a vibrant democracy cannot run on limited and particularistic aspirations of ethics. Or else, we will continue to have a vibrant democracy that celebrates and entrenches corrupt morals.</p>.<p><em>(The writer is Professor of Sociology, Department of Humanities and Social Sciences IIT-B)</em></p>