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Corruption first, policy later? ATN News

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Disobeying the law is a human instinct. Policy-corruption, these positive and negative words indicate such a meaning that it seems that violation of policy is corruption. If the policy is not in vogue, the question of violating it does not arise. in pen Monsiz Majumder

NoHow readers react to news of corruption in newspapers depends on many factors. Generally the middle class are avid readers of corruption news. Although their reactions vary, they are never disinterested in the news of corruption. After opening the newspaper in the morning, what was the controversy, argument or commotion in the Lok Sabha yesterday; What the Prime Minister said about the gradual rise in commodity prices; What is the latest news about the Russia-Ukraine war or the global warming due to climate change, etc., is the news of corruption that grabs attention.

How much money a minister has misappropriated, where he kept the money, what is his relationship with the person with whom he kept it, how was he caught – this kind of news first attracts us. Some of us are happy, some are embarrassed, some of us reduce the responsibility of this corruption by saying that there was a lot of corruption in the previous era. ‘Why don’t I be good because you are bad?’ In 19th century Bankimi Bengali, this quote was heard even in the 40s of the 20th century. Today’s black ideal – you are vile, but why should I be vile? But being inferior is probably a social disease in our country. Although once upon a time exceptional great men were born. Now the vile ‘great man’ is born!

[আরও পড়ুন: ‘হেট স্পিচ’ নিয়ে ভর্ৎসনা সুপ্রিম কোর্টের, তবুও কেন নীরব সরকার?]

When Sarat Bose was the mayor of Calcutta Corporation, Nirad C. Chowdhury was his personal secretary. He wrote in the second volume of his autobiography, ‘My Hand, Great Anarch!’, in 1921, Desbashi was given the responsibility of running the Calcutta Corporation. Calcutta Corporation was the first autonomous body during the British period. The independent governance of our city is entrusted to us. We could prove to the British how good we are at self-governance by establishing good governance. But within a few days the name of the corporation became ‘Corporation’.

We see two types of corruption – personal and social. Any unethical act is an example of corruption. But law evasion is a ‘social disease’. Primitive man had to become civilized with great difficulty by discarding his natural savagery and getting used to the ‘artificial’ discipline of civilization. It is not that the instinct to disobey the law alone drives people. Compliance with many laws was not a problem. For example, a law that protects the weak from the tyranny of the powerful – since the weak are more in number, the law did not have to gain much momentum to gain acceptance. Although the law is ineffective unless it is obeyed, the aggressors did not obey the law easily.

Disobeying the law is a human instinct. English philosopher Bertrand Russell wrote in his autobiography – Once upon a time people did not obey the law in his country. Two hundred years of strict police rule forced Britons to abide by the rule of law. It is not unreasonable to infer from this example that the positive and negative words such as ethics-corruption or honest-uncivilized, civilized-uncivilized, equality-inequality, imply such a meaning that it seems that violation of ethics is corruption, perversion of integrity is dishonesty, decay of civilization. Inequality comes with barbarism and equality. That is, first there was policy, then corruption. If the policy is not in vogue, the question of violating it does not arise.

But because there was corruption before, it was said in the ancient ethics that ‘Paradravyaeshu Loshtravat’. That is, the latter is as worthless as the block of bricks. But the thief does not listen to the story of religion. Moreover, today’s robber can understand at a glance whether the gold chain around the neck of the female passenger is genuine or fake gold. So real gold cannot be considered ‘loshtravat’. But second-hand goods must have once been considered the same as own-goods. Not that it was an illegal practice. But there must have been a direct reason for calling Paradravya ‘lustrous’. It is the birth of such a revelation in an attempt to civilize people by freeing them from the general instinct of greed or various pre-civilized or barbaric instincts.

But in many ways plagiarism is a permanent profession. Not only that, plagiarism is a well-established discipline. That is why scholars call this science ‘Mahabidya’ – ‘If you don’t read the science of theft, catch it’. But the thieves have become too careful to mention this catch. Those who steal, and those who catch thieves, do not regard each other as enemies. And indeed, if thieves stop stealing and work or farm, then those who catch thieves will not have jobs. So in a case first the thief, then the police. So no one says police-thief, it means something else. Say, thief-police. And in this single instance corruption first, policy later.

But if we think of ‘paradravya lostrovat’, another complication may arise. What is ‘lostravat’ because it is worthless if you take it as your own property, where is the corruption? Therefore, ‘Pardravyaeshu Loshtravat’ could not be a very effective antidote to corruption. And even if the value or price of that which is valuable falls, its attraction does not diminish to him who knows the real value of the commodity. The real value, however, is not determined by money. But the person who buys that thing has to pay its price with money.
Nirad C. at Oxford. Chaudhary had an opportunity to see one such expensive book in his personal collection. Book published in 1670. Already I had seen the Authorized Version of 1611, chained in a glass case, in Holy Trinity Church, Oxford.

Books are considered ‘disgusting’ by those who have never taken up a book for what it contains. But once upon a time stealing books was not considered a special crime. The collection of books found in most middle-class homes contained a few books bearing the seal of a neighborhood library or the name of a stranger.

Once I saw a cartoon in the then famous comedy magazine ‘Sachitra Bharat’. A gentleman’s house has many books piled up on the floor, just as we saw in a recent picture of a house with bundles of money piled up on the floor. His friend is asking him why the books are not kept in a cupboard? Answer: A bookcase cannot be assembled the way I have collected the books! So there was once no question of policy or corruption regarding plagiarism.

Now after the arrival of television in homes, libraries are no longer seen in neighborhoods, the urge to read books other than textbooks at home has decreased. Incidents of book theft are no longer special. However, the news of book theft is found in the annual book fair. Even if the criminal has no consciousness that it is corrupt, he is aware that it is illegal and punishable. And there is no doubt that it is not the work of any book-reader.

An English poem called ‘Forgetfulness’ was our text as a child. That essay came to mind, but forgot the author’s illustration of the ‘Common Form of Forgetfulness’! But what is the commonest form of corruption? Corruption in my opinion is roughly of three types – lying, bribery or bribery. And daily necessities are forced to buy in black market or black market.

When I was a kid, when I went to see a very popular film, I used to see houseful notices hanging at the ticket counter and on the way back, a man would come up and ask in a low voice, ‘Do you need tickets?’ I saw exactly the same thing much later in Amsterdam, at the centenary exhibition of Van Gogh’s death. The tickets for that show were all sold out a month in advance. Only a few return tickets were for sale. At the entrance to the Van Gogh Museum, a young Dutchman stopped me and said, ‘Tickets are twenty guilders at the counter, but the chances of getting a ticket there are slim. I have you for sixty guilders.’ I used to buy Blackeye tickets. Luckily I got the ticket, but it was for the evening. How will I spend the whole day in that unfamiliar city? I had to resort to two very common corruptions. I said, that evening flight ticket to Frankfurt has been purchased. Not all lies. My flight was the next day. The doorkeeper is a very nice lady. If he wanted to see my ticket, I said, I must now go to Castricum, thirty miles away. Also I said many things, which are not lies. For example, I come from faraway India, I am an art writer, etc. But to call what was a lie ‘corruption’ would not be like policy?

In fact, telling an innocent lie does not constitute corruption. But even if unethical, there is no precise criterion for what is innocent. Defiance of any law is corruption, even the law of the road. We all have a tendency to not obey the traffic signal at the zebra crossing. Crossing the road anywhere between two crossings is not a practice in any civilized country. And we do not consider such illegal practices as corruption.

By ‘corruption’ we mean illegal money transactions and illegitimate ownership of crores of rupees. Because, the leaders of these corruptions are powerful, respected, well-known people whose exploits, when exposed, are very enjoyable to the common people as scandals or scandals of the upper class of the society.

What is the distance from policy to corruption? Is the relationship between ethics and law closer? Needless to say, situations do not easily occur when an illegal act is not unethical. But in subjugated India Gandhiji’s ‘disobedience movement’, or even now when opposition parties to the government protest against any government decision, disobedience is right. Can we say that disobeying this law is against morality? These law-breaking movements are not considered unethical, because these movements are done for the welfare of the country or society, at least that is what the agitators claim. This allowance is not made for the benefit of any individual or any group.

[আরও পড়ুন: এলোকেশী, মুক্তবেণী মাহশা আমিনির মৃত্যুতে জেগে উঠেছে ইরান]

But the word ‘Sunithi’ has no connotation of morality. What is moral is self-evident. ‘Sunithi’ means ‘policy’ in English. As a child, I used to see a cardboard in many stores – ‘Honesty is the best policy’, that is, honesty is not a character trait, but a business policy! Following this policy, if the business grows and becomes profitable, customers can be attracted,
However, this policy no longer needs to be changed.

But rarely does Lakshmi settle for such a trade. There are many unexpected losses in trading. The trade policy changes required to overcome them are legal rather than ethical. And sometimes resorting to corruption becomes inevitable.

I was told by a sweet shop owner that two arsolas swim happily all night in one sugar syrup and lie dead. What do I do when I see the scene in the shop now? I will throw away the sugar juice, or I will throw away two Arshola?

(opinion own)
The author is an art historian
[email protected]

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