Ever since the time of the Mahabharata, the area around Lutyens’ Delhi has been the epicentre of intra-class warfare. What began with the Kauravas and Pandavas has wound its way through the dreary course of the Sultanate and Mughal periods (soon to be erased from historical memory if the present dispensation has its way) down to their present-day successors in the Dilli Durbar. The similarity hit me strongly as I witnessed the verbal fisticuffs in the national electronic media over everything from demonetisation to Kashmir, triple talaq and the recent murder of a journalist. To be fair to the media, the class war in the City of Djinns has a schism running far deeper down into society, which provides an interesting sociological analysis of our lives and times over the past seventy years of our raucous democracy.
As a latter-day renegade from the Lutyens’ class, I must confess my ties to this class over a period of a quarter century, a score of them as a student in school and college and five more years as a sarkari factotum. The Lutyens’ class can be categorised into two groups — the first, the Lutyens’ Class of 1947 (LC-47) dominating the first half century after independence and the second, the Lutyens’ Class of 1992 (LC-92) developing its strength gradually but surely after the Babri Masjid demolition in 1992.
LC-47 comprises segments of those who were educated in the schools and colleges of Delhi and imbibed the liberal political philosophy of the Nehruvian era. The economic philosophy of LC-47 adherents generally started off left of centre, with a distinguishing characteristic being their secure belief in the socialist state and its “benevolent” guiding hand. Patronised extensively by the ruling elite, which needed the LC-47 intellectuals to validate their “progressive” credentials, the LC-47 occupied the commanding heights of the bureaucracy and academia, commerce being left to the vulgar business class. They were equally at home in the rarefied environs of the India International Centre and the more plebeian atmosphere of university coffee houses. 1989-1991 dealt the first blow to this insulated existence, with the fall of the Berlin Wall and the collapse of the Soviet Bloc putting a virtual end to their leftist pretensions. The economic liberalisation post-1991 and the growing opportunities for academic tenures and private employment in the West saw many LC-47 members veer sharply to the right in their economic worldview, although their faith in the pluralism and inclusiveness of the post-independence Indian polity remained undimmed.
The tumultuous years of the Mandal-Mandir imbroglio culminating in the demolition of the Babri Masjid spelt the final demise of the Nehruvian consensus on economic, social and political issues, with the end of largely one-party rule at the centre and single party hegemony in the states. LC-47 now faced the emergence of the fledgling LC-92, the latter having a marked preference for an ideology that stressed the supremacy of the majority religion, highlighted its past glories and lamented the “short-sighted” minority-oriented policies that had apparently, over the past fifty years, impaired the full flowering of majoritarian-based nationhood.
As the Grand Old Party of India’s independence withered, the Indian people started experimenting with political alternatives. The electoral successes of the Bharatiya Janata Party (BJP) at the national level and in various states around the turn of the century boosted the fortunes of LC-92. However, their joy was short-lived as India Shining suddenly came a cropper in 2004. The UPA interregnum was put to good use by LC-92 in developing its ideology and putting together a cadre of “intellectuals” who could spread their message to the middle class and prepare for the day when the political formation they supported came to power. Ten years of vanvas later, LC-92 came into its own with the electoral victory of 2014.
The last three years have seen the systematic infiltration of the LC-92 into the hitherto impregnable bastions of the left-liberal LC-47. Physical and social science bodies and academic institutions have been taken over, academic curricula are being reshaped and student conformity is stressed as the desirable norm. More importantly, public platforms (symposia, seminars, etc.) are now abundantly available for dissemination of the new weltanschauung. Media channels, where they have not been completely subordinated to the LC-92 viewpoint, are voluntarily incorporating liberal doses of LC-92 sermonising. It could well be argued that the boot is now on the other foot: after years of monopolizing the print media and the air waves, LC-47 is now making way for its right-conservative successor, LC-92. Of course, where social media is concerned, LC-92 is the hands-down winner, having used it in a successful election campaign and building a cadre of “no holds barred” followers who are ready to tarnish any reputation.
LC-47 has, over the years, made its own Faustian compromises. It swore by socialism even as favoured private companies tapped into the economic rent. It settled for the “Hindu” rate of growth, overlooking important drivers of growth like primary education and public health, which drove the growth story in the country’s East Asian contemporaries. Above all, it countenanced the development of a highly venal political and bureaucratic class, a natural outcome of the “inspector-license-permit” Raj. Its commitment to genuinely democratic values was also suspect, whether in supporting the Emergency, tolerating the anti-Sikh pogroms of its political patrons or ignoring the major warts in a highly undemocratic, inefficient ruling regime in West Bengal. Nor can one forget the glowing encomiums paid by leading LC-47 intellectuals to highly oppressive, totalitarian regimes in the Soviet Union and the People’s Republic of China, responsible for genocides that outdid the Nazi excesses. It is truly reflective of the irony of our times that the self-same LC-47 intelligentsia point fingers at the supposed lack of adherence to democratic values of the formations supported ideologically by LC-92 acolytes.
What is most intriguing is the narrow gap between the economic worldviews of the two warring clans. Both are, at heart, votaries of big government, though ostensibly for different reasons. LC-47 is convinced that government must have its fingers (all ten of them) in the economic pie to usher in the utopia of equality. Evidence to the contrary is stubbornly rejected: monstrous, inefficient public-sector enterprises, an exploitative, rent-seeking bureaucracy and the failure of India on most social sector fronts. The obsession with planning and the planned economy led, since the mid-1950s, to the downgrading, if not elimination, of almost all economic philosophy that sought to promote the market in at least certain activities and certain sectors: Mahalanobis all but banished Brahmananda from economics textbooks.
But anyone who labours under the illusion that LC-92 comprises free market enthusiasts is in for a rude shock. The economic outlook of this class is probably closer to the tenets of National Socialism rather than unabashed capitalism. LC-92 followers are admirers of a strong, masculine state in both the economic and political spheres. The state is expected to have a political philosophy that emphasizes national pride, projected through the prisms of a glorious past, military might and specific symbols of national identity, like religion, customs and traditions. The economic approach relies on a close synergy between the state and corporate interests, on the lines of the Prussian-German model of the nineteenth century and the first few decades of the twentieth century.
What truly links the LC-47 and LC-92 schools is the irrelevance of their outpourings to the mass of the people of India. Controversies over playing of national anthems in cinema halls, rewriting of history books and the merits and demerits of demonetisation leave the aam aurat/aadmi out of their calculations altogether. The Lutyens’ Class of either vintage has not engaged in issues which constitute life and death for the common man, be they unemployment, unviable farming, substandard schooling and health systems or the difficulties in starting and doing honest business in India. As one observes the political class, the bureaucracy, the media and academia lodged in and around Lutyens’ Delhi, one is struck by the lack of imagination and commitment in coming up with truly innovative solutions to meet the aspirations of India’s millions. It is almost as if they are forever engaged in Herman Hesse’s Glass Bead Game, theoretical exercises in policy making that take no account of the realities of India.
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