Like 1757 and 1857, 1957 was also a year of momentous importance in the history of modern India. For it was in that year that India held its second general election. After the end of the Second World War, dozens of African and Asian nations won freedom from their European colonizers. From their inception, or very soon afterwards, most of these new nations became autocracies ruled by communists, the military or unaffiliated dictators. India was one of the very few exceptions and, because of its size and social complexity, the really remarkable one. Before and after the great gamble of 1952 a series of provincial elections were held, in which the verdict of the ballot was honoured. Still, for India to certifiably join the league of democracies there had to be a second general election to follow the first. This was held over a period of three weeks in the spring of 1957.
Sukumar Sen still served as chief election commissioner. Though fortuitous, the continuity was important, because the man who had designed the systems could test afresh how well they worked. The evidence suggests that they did so quite well: this general election cost the exchequer Rs45 million less than the previous one. The prudent Sen had safely stored the 3.5 million ballot boxes used the first time round and only half a million additional ones were required.
Before the election, the Ministry of Information and Broadcasting distributed a film called It Is Your Vote. Dubbed in thirteen languages, the film – which took ‘scrupulous care . . . to avoid any matter which might be construed as propaganda in favour of any political party’ – was screened in 74,000 cinema halls around the country. Among the viewers were many women who, the chief election commissioner noted, ‘have come to value their franchise greatly’. Ninety-four per cent of adult women were now registered voters.
In all, 193 million Indians were registered to vote; of which slightly less than half actually did. The ballots they marked collectively consumed 197 tonnes of paper. Keeping them in line were 273,762 policemen, aided by 168,281 village chowkidars (watchmen).
The Election Commission had recommended that liquor stalls be kept shut on the days of polling, so that ‘no alcoholic beverages might be available to the rowdy elements in the locality’. But there was plenty of colour nonetheless. A candidate in New Delhi insisted on filing his nomination in the name of ‘Lord Jesus Christ’; a voter in Madras refused to exercise his franchise in favour of any person other than ‘Shri Sukumar Sen, Election Commissioner’ . In Orissa a dwarf, only two and a half feet tall, carried a stool with him to the polling booth. Everywhere ballot boxes were found to contain much else besides ballot papers: abusive notes addressed to candidates in one place, photographs of film actors in another. Some boxes were even found to have cash and change, which ‘of course, [was] credited to the Treasury’.1
II
As in 1952, the 1957 election was in essence a referendum on the prime minister and his ruling party. Nehru was, again, the chief ideologue, propagandist and vote-catcher for the Congress. Helping him behind the scenes was his only child, Indira Gandhi. Estranged from her husband Feroze, she and her two sons stayed with her widowed father in his spacious official residence, Teen Murti House.2 Mrs Gandhi was often the last person the prime minister saw in the evening and the first he saw in the morning. Serving as his official hostess, she met and mixed with the high of this land and of many others. Her health, previously frail, had noticeably improved. Contemporary photographs show her once sickly frame to have filled out; the improvement obvious not just in her appearance, but in her manner as well. A recent biographer has linked this improvement to the new antibiotic drugs then entering the market, which cured the tuberculosis shewas thought to suffer from. 3
What we know of Mrs Gandhi’s medical condition is based on intelligent speculation. However, there is also hard evidence that between the first and second elections she became more of a personality in her own right. In March 1955 she was appointed to the Congress Working Committee to ‘represent the interests of women’. Following this appointment she began touring the country speaking to women about their rights and responsibilities. Her interests were not restricted to her own gender; she presided over meetings held in Bombay to hasten the liberation of Goa from Portuguese rule.
To those who knew her in her pre-political days, Indira Gandhi sometimes affected a disdain for hernew role. ‘Mera sara samay kumaiti-yon thatha dusron kamon mein lagjata hai’, she complained to afriend: All my time now goes in committees and suchlike.4 But other evidence suggests that she rather liked it. The man who knew her best of all wrote thus of her energetic participation in the election campaign of 1957:
When voting finished today, large numbers of our Congress workers turned up at Anand Bhawan, including many women. Indu has specially shaken up the women, and even Muslim women came out. Indu has indeed grown and matured very greatly during the last year, and especially during these elections. She worked with effect all over India, but her special field was Allahabad City and District which she organized like a general preparing for battle. She is quite a heroine in Allahabad now and particularly with the women. 5
III
Back in 1952 the most powerful ideological challenges to Nehru and his Congress Party had come from the Jana Sangh on the right; and from the socialists on the left. Both those parties were now in disarray, caused in part by the departure of their charismatic leaders. S. P. Mookerjee was dead and Jayaprakash Narayan had abandoned politics for social service. Across northern India the Congress was virtually unchallenged. It won 195 seats in the north out of 226 it contested, this dominance contributing handsomely to its overall tally of 371 seats, which gave it a comfortable majority in Parliament.6
Its overall triumph notwithstanding, there were worrying signs for a party that had led the freedom struggle and since guided the Indian state. Outside the Indo-Gangetic plain a variety of challenges were taking shape. In Orissa the Congress was opposed by the Ganatantra Parishad – a grouping of local landlords – which, with the parties of the left, reduced it to a tally of 7 seats out of 20. In Bombay province, once the heartland of Indian nationalism, the Congress won 38 seats out of a total of 66. Most of the others went to the Samyukta Maharashtra Samiti or the Mahagujarat Parishad, each fighting for a separate state. (In what was effectively a plebiscite on the creation of a Marathi-speaking state with Bombay as its capital, the Samyukta Maharashtra Samiti garnered 5.5 million votes to the Congress’s 5.3 million.) These losses were reproduced in the local elections which followed, with the Samiti capturing the municipalities of the great historic cities of Poona and Bombay.
A regional challenge was also brewing in the south. This took the shape of the Dravida Munnetra Kazhagam (or DMK), a party which grew out of the Dravidian movement started by E. V. Ramaswami Naicker. Known as ‘Periyar’ (great man), Ramaswami was a fervent opponent of the northern domination of Indian politics, culture and religion. He stood for a creation of aseparate nation in south India, to be called Dravida Nadu. The DMK was started by a group of his former followers, who sought to use the vehicle of parliamentary politics for articulating their secessionist demands. The 1957 election was the first they took part in. Although they won but a handful of seats – these mostly in the assembly polls – their creeping successes were worrying, since the party stood not merely for a new province based on ethnicity or language, but for a separate nation-state altogether.7
It was, however, in the southernmost state of the Union that the Congress’s claim to represent all of India was most gravely undermined. The state was Kerala, where a resurgent Communist Party of India had emerged as a strong popular alternative to the ruling party. In the parliamentary election the CPI won 9 seats out of the 18 fought for (the Congress won only 6). In the assembly polls, which were held at the same time, the communists won 60 seats out of 126, the support of five independents assuring it a slim majority.
The communist victory in the Kerala assembly election was a spectacular affirmation of the possibilities of a path once dismissed by Lenin as ‘parliamentary cretinism?
??. A town in Italy had recently elected a Red mayor, but here was something qualitatively new; a first chance for communists to govern a full-fledged province of a very large country. With the Cold War threatening to turn hot, what happened in Kerala was of worldwide interest. But it also posed sharp questions for the future of Indian federalism. There had, in the past, been a handful of provincial ministries led by opposition parties or Congress dissidents. What New Delhi now faced was a different matter altogether; a state ruled by a party which was underground till the day before yesterday, which still professed a theoretical allegiance to armed revolution, and whose leaders and cadres were known to have sometimes taken their orders from Moscow.
IV
Located on the south-western tip of India, Kerala is a very beautiful state, with along coastline and high mountains. The monsoon is both early and abundant, the vegetation gorgeously diverse; no part of India is greener. And no part is as culturally diverse. Hindus constitute about 60 per cent of the population; Muslims and Christians, the remaining 40 per cent. Crucially, these minority communities have a very long history indeed. The ‘Syrian’ Christians of Kerala claim to have been converted by St Thomas in the first century of the Christian era. More recently, Protestant and Catholic missionaries had also enjoyed conspicuous success. The first Muslims were a product of trade with the Arabs, and go back to at least the eighth century. These are the oldest communities of Christians and Muslims in the subcontinent. Like the Hindus of Kerala they spoke the local tongue, Malayalam. However, their relative abundance in the population lent the state a certain distinctiveness, as Table 14.1 indicates.
* * *
Table 14.1 – Religious composition of Kerala
vis-à-vis that of India as a whole
* * *
Percentage of total population
Hindu
Christian
Muslim
Kerala 60.83
21.22
17.91
India 83.51
2.44
10.69
* * *
SOURCE: K. G. Krishna Murthy and G. Lakshmana Rao, Political Preferences in Kerala (New Delhi: Radha Krishna, 1968), p. 10.
From the late nineteenth century Kerala had been in a state of social ferment. These changes were being directed by four kinds of actors. First, there were the missionaries who, because of the Christian influence, found it easier to work here than in other parts of British India. Their Churches promoted modern education through a vast, interconnected network of schools and colleges. Second, there were the successive Maharajas of Cochin and (especially) Travancore, more progressive than most of their counterparts, and challenged by the missionaries to open decent schools of their own. Third, there were energetic caste associations, such as the Nair Service Society, which represented the dominant landed caste; and the Sree Narayana Dharma Paripalana, named for Narayana Guru, the legendary leader of the Ezhavas, the caste of toddy-tappers ranked low in the ritual hierarchy. These too ran their educational institutions, as well as societies devoted to welfare and charity. Finally, there were the political parties, which included the Congress, of course, and also the Communist Party of India.8
The Kerala unit of the CPI was strongly rooted in the local soil. Its most influential leaders had started life in the Congress, then graduated leftwards. They started peasant unions to demand security for tenants and labour unions to demand better wages and working conditions for the landless. They instituted ‘reading rooms’ where intellectuals communicated radical ideas to their underprivileged audiences. Theatre and dance were also pressed into the service of left-wing propaganda. Through the late 1930s and beyond the communists made steady gains, their ideas and manifest idealism appealing to a divided society further hit by depression and war.
In a country generally riven by inequality, Kerala still stood out for the oppressiveness of its caste system. Here, the lowest of the low were not merely ‘untouchable’ , but even ‘unseeable’ . When a Namboodiri Brahmin approached, a Paraiya labourer had to cry out in advance, lest the sight of him pollute his superior. Yet the combined efforts of the missionaries, the princes, the caste societies and the communists had seriously undermined traditional structures of authority. In a mere half-century, between 1900 and 1950, defiance had replaced deference as the idiom of social exchange in the Kerala countryside.9
When, after 1947, universal suffrage came to the state, the communists were in a very good position to exploit it. But instead they went underground, following orders from Moscow. They resurfaced in time for the 1952 election, and made a decent showing. Through the 1950s they worked steadily at expanding their influence. In February 1956, less than a year before the Indian general election, the Communist Party of the Soviet Union had its 20th Congress. Here Khrushchev famously denounced Stalin, and in passing also endorsed the possibility of a peaceful transition to socialism. In the general secretary’s words, ‘The winning of a stable parliamentary majority backed by a mass revolutionary movement of the proletariat and of all the working people could create for the working class of a number of capitalist and former colonial countries the conditions needed to secure fundamental social changes.’10
There would, of course, be no elections in the Soviet Union, but Big Brother now did not mind, indeed perhaps approved of, participation in elections by comrades elsewhere. (This shift was caused in part by imperatives of foreign policy – competing with their fellow superpower for allies, the Russians had to cultivate ex-colonial regimes that were of ten unsympathetic to revolutionary communism.) The communists in Kerala could now throw themselves more energetically into their campaign. Their manifesto declared that they wished only to make this a ‘democratic and prosperous state’ , by starting new industries, increasing food production, raising wages of workers in factories and farms, nationalizing plantations, building houses and streamlining schools. The party of protest sought to become a party of governance; a transition which, it told the voter, its stewardship of local bodies had prepared it for. As the manifesto declared,
the people also know that the administration of many municipalities and of the Malabar District Board under the leadership of the Communist Party is better than before, and that both the panchayats [village councils] which won awards from Prime Minister Nehru for good administration are under the leadership of the Communist Party. These experiences have made it clear that the Communist Party is capable not only of uniting the people for conducting agitation, but that it can also take over and run the administration successfully.11
V
The newly elected Communist chief minister of Kerala was E. M. S. Namboodiripad. ‘EMS’ , as he was known to foe and friend alike, was a small man, barely five feet tall, but with a deep commitment to his credo, this allied to a fierce intelligence. Born in a Brahmin family, he had donated his ancestral home to the party. He read widely and wrote prodigiously - among his many works was an authoritative history of Kerala. Like Sheikh Abdullah, Master Tara Singh and A. Z. Phizo, EMS was, in this huge country, considered a mere ‘provincial’ leader. Yet he remains a figure of considerable historical interest, because of both the size of his province and the distinctiveness of his politics.12
Virtually the first act of the new government was to commute the sentences of prisoners on death row. Next, cases were withdrawn against those involved in labour disputes or other such ‘political struggles’. More substantive measures were to follow, such as the opening of thousands of ‘fair price’ shops, to aid the distribution of food to the needy in a food-deficient state.13
The communist ministers made an impression with their efficiency, this a stark contrast with the sloth of their Congress counterparts. A liberal monthly praised EMS for his ‘enviable record of public service’, and for choosing as his colleagues ‘people with the sovereign quality of throwing their minds into joint stock in the hour of deliberation. They will not be simple feeders at the public trough.’14 They weren’t; thus an otherwise congenitally anti-Re
d weekly was deeply impressed when the irrigation minister, V. R. Krishna Iyer, responded immediately to a call from a remote hamlet where a bund had been breached. The minister ‘at once cut through histour programme, and personally visited the place. He issued orders on the spot for immediate repairs, and personally supervised the carrying out of the job.’ Further, he promised an enquiry into the conduct of those officials whose negligence had endangered the paddy crop.15
By taking office the communists had pledged to work within the framework of the Indian Constitution; by accepting central funds, to abide by the recommendations of the Planning Commission. But there was plenty they could still do within these constraints. For one, they could reform the archaic, inefficient and grossly inequitable system of landholding. Here they had the sanction not just of the Planning Commission and the constitution, but of successive policy documents of the Congress Party itself. These stated a commitment to land reform; a commitment which, as Ronald Herring has noted, ‘did not become operative under any Congress regime but was closely approximated by the reforms of the Communist Party of India in Kerala’.16
The aims of the Agrarian Relations Bill introduced by EMS’s government were modest: not the socialization or collectivization of land, not even the bestowing of land titles to the landless, merely the providing of stability of tenure to the mass of small peasants who cultivated holdings owned by absentee landlords. The bill sought to curb the wide powers of eviction previously enjoyed by landlords, to reduce rates of rent and waive arrears, and to fix a ceiling on ownership and redistribute the surplus land thus garnered. These were important measures, helping hundreds of thousands of poor peasants, but still somewhat short of what the Red catechism prescribed. The contradiction was resolved by recourse to the ‘stages’ theory of classical Marxism. It was argued that rural India was still ‘semi-feudal’. All non-feudal classes were to be rallied around the proposed reforms which, when in place, would unleash agrarian capitalism, the next, necessary stop in the high road to socialism.17