http://timesofindia
 
 The Flawed Logic Of Quotas
 MADHU PURNIMA KISHWAR, Mar 20, 2010, 12.21am IST
 
 The champions of the highly flawed women's reservation Bill are facing
 a tough challenge from leaders of the Muslim community and castes
 designated as backward. They argue that only upper caste women from
 elite families will benefit from this reservation and demand a quota
 within quota for backward caste women and Muslims.
 
 In characteristic style, the pro-reservation lobby has reacted with
 pious outrage, declaring: ''Please do not try dividing us. Women are
 all one; their interests are common.'' By polarising the issue on
 gender lines, the pro-reservationists have actually exposed the
 weakness in their own ranks. They claim to speak on behalf of all of
 India's women. But the quota within quota demand clearly indicates
 that on most issues women's loyalty to their caste and community is
 far stronger than their commitment to gender-based solidarity. This is
 understandable since women do not constitute a homogeneous group. The
 disabilities they suffer are largely dependent on the overall status
 of the caste, class, religious and regional community within which
 they are situated.
 
 In a multi-ethnic, multilingual, multi-religious, multi-caste society
 with wide disparities, there are bound to be ever newer claimants for
 reservations, especially considering the poor state of governance in
 India, the lack of basic security, especially for women, and
 widespread nepotism. The government machinery remains colonial in its
 functioning because it is not constituted to be accountable and
 responsive to the rights of citizens as citizens. Acquiring a foothold
 in the government machinery brings with it enormous clout and
 opportunities for upward mobility through means fair and foul. People
 perforce have to mobilise themselves as communities in order to gain a
 measure of protection and privilege. Those who cannot pull strings
 through their caste and family ties feel vulnerable and thwarted.
 
 The resultant vicious tussles over gaining a foothold in offices of
 power have made virtually every group feel aggrieved and insecure.
 Therefore, it does not take much effort to mobilise new groups to
 demand their share of the pie.
 
 For example, while one section of Muslims demands a quota for Muslim
 women in general, another section argues that within women's quota
 there should be a fair proportion reserved for lower castes among
 Muslims. They claim that caste is as deep-rooted and entrenched among
 the subcontinent'
 caste Muslim leaders responsible for keeping the lower caste Muslim
 community trapped in backwardness and illiteracy by their obsessive
 focus on identity-based demands ignoring class and caste deprivations.
 Therefore, they are demanding that the benefit of a Muslim women's
 quota should go to lower caste Muslim women so that the most oppressed
 among them get to be heard and represented. Similarly, there is a
 demand that there be a sub-quota for women of the most backward castes
 (MBCs) since thus far the advantages of reservations have been mainly
 cornered by the creamy and well-organised layers among backward
 castes.
 
 The logic of quotas can be extended indefinitely in a malfunctioning
 democracy to transform it into what Bhanu Pratap Mehta terms a
 ''Quotacracy'
 well as for women afflicted by leprosy - for they are treated worse
 than pariahs? Why not a quota for women beggars, for prostitutes, for
 those defamed as ''criminal tribes''? The list of marginalised groups
 is indeed endless and they are indeed very vulnerable.
 
 The faults of our representative institutions and colonial-minded
 governance cannot really be corrected through the quota mechanism.
 Other, more radical, remedies are required involving far-reaching
 electoral and administrative reforms. The alternative scheme of
 affirmative action offered by Manushi, Loksatta and Lokniti avoids the
 pitfalls of the lottery-based rotation system by mandating parties to
 give due share of tickets to women within which special provisions
 could be made for Muslim and OBC women as well without pushing them
 further into the ghetto mindset. In addition, we also propose
 electoral reform measures that will make our political parties more
 accountable, transparent and democratic in their inner functioning.
 
 However, if all that the pro-reservation lobby wishes for is an
 enhancement in the number of women in legislatures, why not require
 that women from elite families - upper caste women as well as those
 whose husbands, fathers, brothers or close family members are already
 MPs and MLAs - will not avail of the quota? It can be reserved for
 first-time entrants into politics - women who are contesting on their
 own rather than using the political clout their family enjoys. It
 would also be sensible to add that a woman will be allowed to avail of
 a reserved seat only one time. Thereafter she will contest from a
 general seat.
 
 The advocates of the Bill say such a safeguard is not necessary
 because the women's reservation Bill is supposed to have a lifespan of
 just 15 years. However, we know from past experience that reservations
 have a way of extending indefinitely. The Scheduled Caste and
 Scheduled Tribe reservations were to last just 10 years. Sixty years
 later no political party dare ease out even the ''creamy layer'' among
 them, leave alone dismantle reservations altogether. We are likely to
 be stuck with this brainless scheme of reservations which functions
 like a game of musical chairs. It will further wreck our already
 fragile democracy.
 
 The writer is a senior fellow at the Centre for the Study of
 Developing Societies, Delhi.
 
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