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By:

Kiran D. Tare

21 August 2024 at 11:23:13 am

Bengal’s Ludwig Erhard

For decades, Swapan Dasgupta made a career of diagnosing India’s political ailments. As a columnist, editor, author and public intellectual, the erudite and scintillating Dasgupta dissected challenged orthodoxies and defended the intellectual traditions of the Indian Right. However, following his new appointment as the new Finance Minister of a West Bengal in economic doldrums, he perhaps faces the most demanding assignment of his career. His supporters however are confident that if there is...

Bengal’s Ludwig Erhard

For decades, Swapan Dasgupta made a career of diagnosing India’s political ailments. As a columnist, editor, author and public intellectual, the erudite and scintillating Dasgupta dissected challenged orthodoxies and defended the intellectual traditions of the Indian Right. However, following his new appointment as the new Finance Minister of a West Bengal in economic doldrums, he perhaps faces the most demanding assignment of his career. His supporters however are confident that if there is anyone most suited to sort out Bengal’s messy economy, it is Dasgupta. His appointment following the Bharatiya Janata Party’s ascent to power in Bengal after overthrowing Mamata Banerjee’s TMC regime is among the more intriguing political transitions in recent Indian political memory. India has seen journalists cross into politics before. M.J. Akbar moved from the newsroom to the Ministry of External Affairs. Arun Shourie, one of India’s most formidable investigative journalists, became a reform-minded minister in Atal Bihari Vajpayee’s government. Others, from Manish Sisodia to Priya Ranjan Dasmunsi and Chandan Mitra, have made similar journeys. Yet Dasgupta’s case is distinctive. Unlike many journalists-turned-politicians, he was never merely a ‘reporter.’ Whether in debate or through his prolific and trenchant writings, he has always been an intellectual combatant, a scholar of political ideas with a sweeping knowledge of world history by which he leavens those ideas. Dasgupta has always been one of the most articulate exponents of modern Indian conservatism. Educated at La Martiniere College in Kolkata, St Stephen’s College in Delhi and later the School of Oriental and African Studies in London, where he earned a doctorate, Dasgupta cultivated a reputation for formidable scholarship. His books, including Awakening Bharat Mata: The Political Beliefs of the Indian Right and The Ayodhya Reference, revealed an uncommon ability to place contemporary political disputes within a broader historical and ideological framework. For his supporters, he was among the few intellectuals capable of articulating conservative ideas in a language usually dominated by the Left. To critics, he was a sophisticated polemicist. Yet, even his opponents seldom questioned the breadth of his reading or the sharpness of his arguments. However, the challenge facing Dasgupta now is no longer intellectual but administrative. The Bengal he inherits bears little resemblance to the state that once led India in industry, commerce and scientific innovation. As he himself quipped in trademark fashion with a sharp historical analogy, the state’s economy resembled postwar Germany. The figures are sobering. West Bengal’s state debt has ballooned to around Rs. 8 lakh crore during the TMC regime. Thousands of companies have relocated or curtailed operations over the years amid a hostile investment climate. The new BJP government has inherited not merely a fiscal challenge but a crisis of confidence. “We are left with a near-bankrupt treasury,” Dasgupta said. Equally troubling, in his view, is the erosion of trust among investors and entrepreneurs. Bengal’s relationship with business has been uneasy to say the least. First the long night of the Left, followed by the TMC’s anti-business, appeasement brand of politics has ensured that the scars of industrial disputes and land controversies remain fresh. In this dire situation, reviving private investment will require convincing businesses that Bengal has changed. In this respect, Dasgupta’s strengths may prove unexpectedly useful. Throughout his career he displayed an ability to engage with ideas, institutions and stakeholders across ideological divides. His early moves hint at a broader vision. Rather than confining pre-budget consultations to Kolkata, Dasgupta shifted the Finance Department’s attention to Siliguri in a moved suffused with deliberate symbolism. North Bengal has long complained of neglect by governments centred on the state’s southern districts. By engaging tea producers, agricultural interests, tourism operators and local business groups, the newly-minted finance minister appears eager to demonstrate that economic revival will not just be a Kolkata-centric project. That said, debt servicing consumes a substantial portion of state revenues. Welfare commitments are politically difficult to unwind and infrastructure deficits remain significant. While public intellectuals excel at identifying problems, governing demands compromises and the acceptance of imperfect solutions. Still, Bengal’s new finance minister possesses as fine an appreciation of history than any Indian politician around. He knows that states decline not just because economic mistakes but because they lose faith in their future. Restoring that confidence may be the central task of his tenure. For years Swapan Dasgupta chronicled India’s political story from the sidelines. Now he finds himself at the centre of one of its most consequential state-level experiments. Whatever the outcome of his tenure, few would deny that Bengal’s finances have acquired perhaps their most learned custodian in decades.

Asha, the Hope, and Tai, the Elder Sister

To me, the demise of Asha Bhosle signifies the "Hope of my Elder Sister." In this war-torn world, she spreads hope through her eternal longing for love in "Salona Sajan." Amid the darkness engulfing West Asia and the Middle East, Asha Tai evokes Macbeth's words: "Let not light see my dark desires." Through her melancholic and lustful "Tanha Tanha," she illuminates humanity's dark desires, while in A.R. Rahman's "Kahi Aag Lage," she cries out in fiery defiance.


To imitate human life in a futuristic world of robotics and humanoids, one must sing like Asha Bhosle, layering emotions as she did in her songs. As musicians and vocalists compete for coexistence with AI-generated voices and music, they must hum the Asha-R.D. Burman duets—manifestations of soul and blood that, like power, should not be concentrated but transcended and distributed.


Asha Tai is not merely a relic of the past; she embodies hope for a dystopian future, where lust, anger, hope, love, and desire might seem utopian amid a synthetic civilisation.


Her tenor, soprano, alap, meend, and operatic flourishes once echoed in our childhood imitations. Now, with her passage from mortality to immortality, she opens the doorway to "Asha and Hope" for generations to come. Her legacy and body of work will course through humanity like blood, imbuing it with vital power.


Therefore, for the vital power to sustain a future conscious state, Asha Tai and her music will blend Western Materialism and Eastern Spiritualism. For instance, the spiritual lineage of Raag Kamod in “Jaane Kya Baat Hai” from the film Sunny will mix with “Duniya Main Logo” ko to bring in two different dimensions of restlessness in a human soul. A soul that starts to cry out with “Jane Ja” from the backend notes of " Yeh Jawani Yeh Diwani", then questions a free-spirited soul and its longing through AR Rahman’s “Rangeela Re”. As an avid music fan of Asha Bhonsle, the same Rangeela Re was a delight of evolution of music from the “Rangeela Re Tere Man Main” of her own elder sister Lata Mangeshkar.


The two songs across two time frames clearly capture how our society moved from a spiritual, soulful society to a materialistic one. Both were contextual in their own times. While Lata’s Rangeela Re was about a “Brahmin” and “Kshatriya” society of Vivekananda where culture, consciousness, intellect flourished, Rahman’s Rangeela Re through Asha Tai brought the “Vaishya”, “Shudra” into the music. It became the music of trade, mass, people, commerce and equality.


The portrayal of the AR Rahman song on the film screen also depicted the people as in a free-spirited, equal, evolutionary society. Asha Tai brought it to us. In a world of discrimination, religion, she brought equality and light of the morning like her song - “Bheeni Bheeni Bhor” through the “Raga Mian Ki Todi” and “Adha Teental”.


The rhythm of the song, which is half-filled like a cup, only projects the essence of incompletion of life and suggests that Asha Tai only made us say - “Dil Padosi Hai (1987)”. This is because only when the heart is your known neighbour, you can make a discriminatory society as an equal one!


(The writer is a Professor, Director, Manav Rachna Centre For Peace and Sustainability, Research Lead, Ashoka Centre For People Centric Energy Transition. Views personal.)

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