Was it Justifiable For Mother Teresa to Accept Money From Shady People?

Just few days back two prominent figures were extremely harsh on Mother Teresa. I did not expect such adjectives from Justice Katju and Arindam Chaudhari. Part of the problem, I think, is that they did not try to understand things from the other side. She was accused of accepting donations from people of shady characters, and also that her use of money was not transparent. When I try to put myself in her shoes, this is way I see things.

Take a government employee whose office hour is 9am - 5pm. This person is wasting his time shouting at the clients, gossiping, loitering, sleeping, arriving late, leaving early and doing things he should not be doing during office hour. But at the end of the month, he gets full salary. When he goes to the shop to purchase potato and hands over the Rs. 100 note, he does not say this 90% is from my hardwork and 10% is for arriving late, leaving early and all the useless thing I do but should not be paid for. The rich businessman does not say this 85% is through fair earning, and 15% is through making the 100 employees work additional one hour each week for which I am getting the money. I believe our politicians' earning would be mostly contaminated money!

If a politician had donated to a Temple or a Gurudwara saying this money on my right hand is from bribery and cheating and the money on my left hand is through honest earning, it would be unreasonable not to reject the money given by the right hand. But the politicians do not come like that, and they donate contaminated money, and how could the priest separate which percentage is pure and which is impure.

Mother Teresa had the hungry and the diseased to feed. It is the government and God who must examine how the donors earned the money. Investigating what percentage is white money and what percentage is black money is not her job. If she would not accept any contaminated money, she would have to close down her institution. Because there is no one whose entire earning is entirely pure. Our efforts and earnings are contaminated by greed, anger, jealousy, malice etc. though there is love, grace, compassion, friendship etc.

But even if it was justifiable for her to accept donations from people of shady character, she must be honest in the use of the money. And as a registered NGO, her institution must be accountable to the government. There was no RTI ( Right To Information) during her time, and her critics would have no way of getting the audited statement if she had refused to share. But she had no reason to show the audited statement to any of her critics. She was not accountable to her critics. If she was unfaithful, it was for the government to take action on the institution. Let the government bring forth accusation if there were financial irregularities. 

Her critics accusing her of refusing to share the financial detail is not a reasonable charge nor is it reasonable to criticise her specially using very strong adjective for accepting donation from people who had gone to jail or involved in cheating and so on. 

SHG as Loan Shark?

In the absence of a robust formal financial institution, the non-formal money lenders that charge around 5% – 20% per month are filling the vacuum to meet the need of those struck by unwanted circumstances causing tremendous hardship to those already burdened. Sometimes, these lenders could even be a Self Help Group.

Loan shark refers to a money lender who charges extremely high interest rate. Observing the current interest rate that money lenders charge in different places in the North East, it seems appropriate to use such a term.

In almost all districts of Arunachal Pradesh, either Self Help Groups or private lenders would give loan at 10% per month or rather 120% per annum. In fact not only in Arunachal Pradesh, the same practice is found in Mon district of Nagaland, Sonitpur district of Assam and in other parts of North East India. In Senapati district of Manipur it is comparatively lesser i.e. 5% per month or 60% per annum.

Since the government has not criminalised such practice, loan sharks consider it morally okay to charge such extremely high interest rate. The demand by those who are in dire needs of money possibly because of illness in the family or for children’s education or similar pressing reason made the loan sharks justify that they are coming in only to fill the gap.

Filling the gap is required, but the problem arises when it turns exploitative. If it is to fill the gap and to meet the demand of the needy, and not to exploit the needy, the interest rate should be much lower. Interest rate that is higher than 2.5% per month or 30% per annum cannot be justified because a high interest rate imposes back breaking burden on the needy. Such high interest rate deprives a needy family the chance to recover from economic instability within a reasonable time span. Taking loan on high interest rate breaks the economic backbone of those who are already crippled by circumstances.

“Human wants are unlimited”, says our school textbook. It is natural to want to get richer and richer. To work harder to improve one’s economic condition is not bad in itself. But when the desire to get richer is actualised through exploitation or taking advantage of someone’s helpless condition, it turns into greed – a negative quality that is responsible for so much of world’s problem throughout human history.

Charging 10% or even 5% per month for loan given to a needy is an expression of greed and selfishness. Whether it is an individual or a group of individuals that give loan at such rate must cease. Even if the legal system does not criminalise loan sharks, the larger social and political community needs to maintain a moral norm to set the prevailing condition right. And this moral consciousness has to emerge from within a small community to become part of the public consciousness.

To address this pressing social exploitation, government also must work towards widespread establishment of formal financial institutions. Compared to the interest rate charged by the current money lenders, banks charge far less interest rate. Whether it is private banks or otherwise, the interest rate may be kept not more than 18% per annum, though there are different rates for different reasons for borrowing money. Micro-finance companies may charge around 28% per annum, at the most.

Thus the gap between the formally established financial institutions and the private run lending system is too wide. Given the tremendous hardship borrowing money by needy families from private lenders elicits, charging of high interest rate must be addressed by the concerned authority as well.

(Apilang Apum is a PhD Candidate, Economics Dept, Rajiv Gandhi University and while Jeremiah Veino Duomai is a PhD Candidatem Philosophy Dept., Delhi University)

Link: http://www.arunachaltimes.in/self-help-group-as-loan-sharks/

Was John Stuart Mill Being Inconsistent?

I doubt that the stringent and sweeping protection of individual liberty that Mill advocates can be convincingly defended on utilitarian grounds -- Robert Adams ( Finite and Infinite Goods: A Framework for Ethics, p. 329).

Mill's robust celebration of individuality is the most distinctive contribution of 'On Liberty'. But it is also a kind of heresy. Since it appeals to moral ideals beyond utility -- ideals of character and human flourishing -- it is not really an elaboration of Bentham's principle ( of Utilitarianism) but a renunciation of it, despite Mill's claim to the contrary -- Michael Sandel ( Justice: What's the Right Thing to do?, pp. 51-52).

Mill may be liberals' most celebrated philosopher because of his defence of individual liberty in his essay 'On Liberty'. Yet by defending Utilitarianism, I think, he has compromised consistency in his thought. As Sandel points out, to defend individual liberty Mill points to excellence.

Religion in Arunachal Pradesh

Share of Christians in the total population has reached 30.26 percent and it may have reached 40 percent among the Scheduled Tribes.

a)     Share of Christians in the population of Arunachal Pradesh has increased substantially from 18.72 percent in 2001 to 30.26 in 2011.

b)    Detailed data for the religious profile of the Scheduled Tribes in the State is not yet available. In 2001, 90.79 percent of 2.06 lakh Christians in the State were from the Scheduled Tribes; and, share of Christians in the ST population was 26.47 percent.

c)     If we assume that the same about 91 percent of the 4.19 lakh Christians counted in the State in 2011 are from the Scheduled Tribes, than the share of Christians in the Scheduled Tribes now turns out to be around 40 percent.

d)    Share of Christians in many of the individual tribes is much higher and is reaching the level of nearly complete Christianisation.

Wancho and Nocte of Tirap are likely to have been almost entirely Christianised.

a)     Share of Christians in Wancho and Nocte of Tirap district had reached 73.54 and 42.35 percent, respectively, in 2001, when Christian share in the total population was 50 percent.

b)    In 2011, share of Christians in the district has increased to 74.45 percent and their share in the ST population is likely to have reached 83 percent.

Nyishi, Nissi and Nishang of East Kameng, Papum Pare and Lower Subansiri also seem to be reaching the level of almost full Christianisation.

a)     After Tirap, the highest presence of Christians in the western districts of East Kameng, Papum Pare, Lower Subansiri and Karung Kumey. In 2011, they have a share of 47.19, 47.18, 41.43 and 55.59 percent, respectively. In 2001, the Christian share was 25.45 and 29.98 percent in East Kameng and Papum Pare, respectively, and it was only 24.51 percent in Lower Subansiri, which then included Karung Kumey.

b)    Share of Christians in the ST population of these districts in 2001 was somewhat higher at 28.84 and 26.43 percent, respectively, in East Kameng and undivided Lower Subansiri; and, it was much higher at 49.50 percent in Papum Pare.

c)    The substantial increase in the proportion of Christians in the total population since 2001 indicates that their share in the ST population is likely to have increased to above 50 percent in in East Kameng and Lower Subansiri and to around 67 percent in Papum Pare.

d)    The main Scheduled Tribes communities in these districts are from the Nissi group, and are listed under the heads of Nyishi, Nissi and Nishang in the Census of 2001. Our analysis indicates that these communities may have now been fully Christianised, at least in these three districts.

Many of the tribes of the Adi group in West Siang, East Siang and Dibang Valley are likey to have been fully Christianised.

a)   In the central districts of West Siang, East Siang and Dibang Valley (including Lower Dibang Valley), the presence of Christians in 2011 is relatively low at 26.69, 18.40 and 15.20 percent, respectively. But, in 2001, they had a much smaller share of 19.36, 15.34 and 10.63 percent, respectively.

b)    In the ST population of these districts, the share of Christians in 2011 is likely to be even higher at around 35, 20 and 25 percent, respectively.

c)   The main Scheduled Tribes communities of these central districts are from the Adi group. In 2001, the proportion of Christians in some of these communities, especially among Adi, Abor, Bokar and Bori in West Siang; among Adi Gallong and Galong in East Siang; and, among, Adi, Abor, Adi Gallong, Galong, Adi Minyong and Adi Padam in Dibang Valley was much higher than the average of all STs. In many of these communities, the share of Christians in 2001 was already above 40 percent and in some it was even above 70 percent. With the considerably increased share of Christians in these districts, many of these communities are likely to have been fully Christianised by 2011.

Many of the smaller tribes of the Tangsa group in Changlang have been fully Christianised and Christians may have reached overwhelming majority in the main Tangsa community.

a)     Share of Christians in the population of Changlang in 2001 was 17.49 percent; it has risen to 24.27 percent.

b)    The share of Christians among the Scheduled Tribes of Changlang was much higher at 39.86 percent; it is likely to have increased to around 55 percent in 2011.

c)     The share of Christians in the main Tangsa community of Changlang was already 42.83 percent and it was much higher at above 77 percent in the relatively smaller communities of Mossang Tangsa and Nocte, above 90 percent in Rongrang Tangsa and nearly 100 percent in the Yobin. With the considerably increased presence of Christians in the population of the district in 2011, many of these communities of Changlang are likely to have been fully Christianised and, in the main Tangsa community, they are likely to have acquired an overwhelming majority.

Tawang and West Kameng in the west and Lohit in the east seem to have largely escaped Christianisation.

a)    West Tawang and West Kameng districts in the west and Lohit lying to the west of Tirap and Changlang in the east continue to have a considerable presence of Hindus and Buddhists. We shall describe the demographic spread and growth of Hindus and Buddhist in Arunachal Pradesh in a separate post.

b)    Other Religions and Persuasions are a significant part of the religious demography of this State; we shall discuss their composition, distribution and growth also in the following post. ( For full article, go here.)

NB: The article is taken from the blog of Centre for Policy Research)

David Phelps and Maggie Beth Phelps

Awesome duet by David Phelps and his daughter Maggie Beth Phelps

Census Data of 2011: Christians in Tamil Nadu

Tamil Nadu has a considerable Christian population. Of the total 2.78 crore Christians counted in India in 2011, 44 lakh are in Tamil Nadu, where they form 6.12 percent of the population. Their number and share in Tamil Nadu is the highest of all major States except the adjoining Kerala. Tamil Nadu and Kerala account for more than 1 crore of Christians in the country.

Christians in Tamil Nadu are spread across nearly all the districts, but their presence is relatively higher in a few pockets, which are also spread across different parts of the State. Their highest presence is in the south, particularly in Kanniyakumari. This district alone accommodates one-fifth of all Christians in the State.

The share of Christians in the State as well as in many of the districts has been rising slowly for several decades. But their growth has been very rapid in Kanniyakumari, where their share in the population rose from 30.7 percent in 1921 to 34.7 percent in 1951 and has risen to 46.8 percent since then. There has been an accretion of 2.4 percentage points during the last decade alone.

Besides Kanniyakumari, the growth of Christians has been remarkable in Kancheepuram and Thiruvallur districts that surround Chennai city. These two earlier formed the single district of Chengalpattu; the share of Christians in the undivided Chengalpattu district has risen from 2.35 percent in 1951 to 6.35 percent in 2011.

The number and share of Muslims in Tamil Nadu is almost similar to the Christians. But they are spread even more uniformly across the State. Their highest concentration is in Ramanathapuram, where they form 15.4 percent of the population.

Tamil Nadu is one of the rare States where Christians have grown faster than the Muslims in the period following Independence. Between 1951 and 2011, the number of Christians has risen from 14.3 to 44.2 lakh, while that of Muslims has grown from 14.4 to 42.3 lakh. In the same period, the share of Muslims in the population has grown from 4.79 to 5.86 percent and of the Christians from 4.74 to 6.12 percent.

Tamil Nadu is also unusual in having several districts and many more taluks with considerable presence of both Christians and Muslims. In general, the areas of high presence of these two communities tend to be different. In conformity with that trend, the share of Muslims in Kanniyakumari—where Christians have a very high and rapidly growing presence—is low.

(The rest of the article can be read in the blog of Centre for Policy Research.)