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By:

Akhilesh Sinha

25 June 2025 at 2:53:54 pm

Beyond the Waiver Reflex

As Tamil Nadu approaches a high-stakes election, its farm policy will test whether voters favour a blend of immediate relief and long-term reform over familiar short-term populism CM MK Stalin uses a handloom during an early morning outreach campaign ahead of the state Assembly elections in Ramanathapuram. Pic: PTI New Delhi: India’s farm policy is generally trapped in a loop. Each crisis, whether drought or flood has shown state governments usually reaching out for the same palliative...

Beyond the Waiver Reflex

As Tamil Nadu approaches a high-stakes election, its farm policy will test whether voters favour a blend of immediate relief and long-term reform over familiar short-term populism CM MK Stalin uses a handloom during an early morning outreach campaign ahead of the state Assembly elections in Ramanathapuram. Pic: PTI New Delhi: India’s farm policy is generally trapped in a loop. Each crisis, whether drought or flood has shown state governments usually reaching out for the same palliative instruments – be it loan waivers, raising procurement or subsidising inputs. However, these are measures that do not solve the problem, The underlying system of fragmented holdings, fickle markets and water stress remains brittle. What distinguishes Tamil Nadu’s recent approach in recent years - particularly under Edappadi K. Palaniswami’s tenure as Chief Minister - is not that it broke from this cycle, but that it tried to bend it. That matters all the more in a poll-bound state. As Tamil Nadu edges toward its next electoral test, farm policy is poised to become more than a ledger of promises. It is a referendum on whether voters reward immediate relief or longer-term repair - or, as this model suggests, a calibrated mix of both. Take the Rs. 12,110 crore crop loan waiver of 2021. The waiver came in the wake of the economic dislocation caused by COVID-19 and the destruction wrought by cyclones Cyclone Nivar and Cyclone Burevi. It functioned as a stabiliser during systemic shock. Crucially, it was paired with measures designed to reduce the likelihood of such distress recurring. Among the most consequential was the notification of the Cauvery delta as a Special Protected Agricultural Zone. Covering eight districts, the policy imposed restrictions on non-agricultural activities, effectively redrawing the boundary between industrial expansion and fertile land. In a country where urbanisation often consumes prime farmland, this was an explicit political choice: preservation over encroachment. Revival and Expansion Water management - Tamil Nadu’s perennial Achilles’ heel - was tackled through a blend of revival and expansion. The Kudimaramath scheme, rooted in traditional community-led tank restoration, was scaled up significantly, with thousands of works completed. Alongside this decentralised effort, the state pushed forward with the Athikadavu-Avinashi project, a large-scale attempt to divert surplus water from the Bhavani River to drought-prone regions. River-linking proposals and negotiated land acquisitions aimed to extend irrigation benefits further. The logic was that resilience begins with water security. Yet improving production is only half the battle. Farmers’ incomes depend less on what they grow than on what they earn. Here, too, Tamil Nadu attempted incremental correction. Procurement under price-support schemes was expanded beyond staples to include pulses and copra. The state set relatively generous support prices for paddy and sugarcane, seeking to inject a degree of predictability into an otherwise erratic market. Such measures cannot eliminate volatility, but they can soften its edges. Mitigating Ecological Risk Diversification has formed another layer of the strategy. India’s long-standing bias towards water-intensive monocropping has heightened ecological risk. Incentives were therefore introduced to promote millets and horticulture - crops better suited to changing climatic conditions. By integrating millets into the public distribution system in cities such as Chennai and Coimbatore, the state attempted something more ambitious: aligning production incentives with consumption patterns. It is a subtle but important shift. Lowering the cost of cultivation was another priority. Subsidised solar pump sets hinted at a convergence between agriculture and renewable energy, while assurances of continuous three-phase electricity addressed a mundane but critical constraint on farm productivity. These are not headline-grabbing reforms, but they shape the everyday economics of farming. Beyond the farm gate, attention turned to value addition. Plans for Mega Food Parks in districts such as Dindigul, Krishnagiri and Salem sought to integrate farmers into processing-led supply chains, reducing post-harvest losses and capturing greater value. Meanwhile, Tamil Nadu Agricultural University released dozens of new crop varieties and hybrids, spanning cereals, pulses and horticulture. Such investments in research and development rarely yield immediate political dividends, but they underpin long-term productivity. Institutional reform, too, has been part of the picture. Proposals for a State Agricultural Commission suggest a move towards continuous policy calibration rather than episodic intervention. Efforts to strengthen Farmer Producer Organisations through financial support, federated structures and tax relief reflect an understanding that aggregation is essential in modern agricultural markets. The contrast with the broader Indian pattern is instructive. Agriculture is often treated as a sector requiring periodic rescue rather than systemic redesign. Tamil Nadu’s approach, imperfect and incomplete though it is, hints at a different framing: farming as an economic system that must be made more resilient, diversified and knowledge-driven. The emphasis shifts from producing more to earning better. Under subsequent administrations, including that of M. K. Stalin, improvements in irrigation and output have continued, though the translation into higher farm incomes remains uneven. Tamil Nadu does not offer a ready-made template for India. Its geography, politics and institutional capacity are distinct. But its experience illustrates that where political intent aligns short-term relief with long-term restructuring, the contours of a more stable agrarian system begin to emerge. Over to the voters now.

Sacred Attire

Updated: Jan 30, 2025

The Siddhivinayak Temple Trust’s recent decision to implement a dress code prohibiting short skirts, torn jeans and other revealing attire is a necessary move to uphold the sanctity of religious spaces. Temples are spiritual spaces where devotees seek solace, offer prayers, and connect with the divine. Temples are not mere tourist attractions but sacred sanctuaries. The least that visitors can do is dress accordingly.


The Jagannath temple in Puri, Odisha, and the Banke Bihari temple in Vrindavan have already implemented similar rules, reflecting a growing recognition that religious spaces require a modicum of decorum. In the case of Siddhivinayak, the temple attracts thousands of devotees daily, many of whom have expressed discomfort over attire that they feel clashes with the temple’s spiritual ambience.


Few would question the need for decorum in a courtroom, a government office, or even an upscale restaurant. Yet, when religious institutions enforce dress codes to preserve their sanctity, a chorus of indignation often rises in the name of personal freedom, with such ‘critics’ arguing that such rules reflect moral policing or an imposition of traditionalist values.

But this argument confuses religious sanctity with public space liberalism. No one is being compelled to enter the temple, and those who do should respect the customs that govern it. Even in non-Hindu religious spaces, dress codes are the norm. One does not enter a gurdwara without covering their head, nor a mosque or church dressed in attire deemed unsuitable for prayer. The sanctity of a religious institution should not be sacrificed at the altar of modern whims.


To dismiss this as an encroachment on personal liberties is to misunderstand the nature of such spaces. Religious sites operate under different expectations than public thoroughfares or commercial hubs. They are designed for reflection, devotion, and ritual. While Indian society has rightly evolved towards greater personal freedom in many spheres, faith-based institutions must be allowed to maintain traditions that are integral to their identity. The temple trust has made it clear that its goal is not to impose regressive restrictions but to ensure that all visitors feel comfortable and that the sanctity of the temple is upheld.


Moreover, the argument that religious sites must remain entirely open-ended in their dress codes simply does not hold water. Many of the people who object to these restrictions would scarcely question the need for appropriate attire at a formal event or while meeting a dignitary. The principle is the same -respect for the setting dictates the mode of dress. Those who seek to frame this as a battle between liberalism and conservatism fail to grasp that such measures are about propriety, not repression.


In an era where the lines between cultural expression and decorum are increasingly blurred, it is worth remembering that not every rule is an infringement on liberty. If people can abide by dress codes in secular spaces, they should extend the same courtesy to places of worship.

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