The diplomatic smile of an aspiring Goan politician which greets you may only end up stabbing you from behind. The sweet talk of secular Goykarponn in public may turn out to be deadly communal in private. The shouting on the streets against the government may melt into support for the same corrupt regime no sooner elections are announced. The political alternatives which pop up promising better days may prove to be nothing more than the divide and rule strategy to split opposition votes.
Such bitter experiences of being deceived by those who appeared ideologically neutral and politically sincere is causing many Goans to ask, "whom can we trust?"
Nowadays, many of the reactions and responses to controversial issues in Goa, which are viral and trending, no sooner subjected to the test of critical thinking may appear far from logical and reasonable. But speaking your mind attracts the label of being negative and disruptive. Any line of thinking and uncomfortable truths which do not conform to the story that is politically sold may get dismissed as conspiracy theories. Any attempts to set right the political pattern of thinking and reasoning becomes a threat and gets silenced by bad mouthing and side-lining.
These are no straight forward times wherein what is considered normal behaviour can be practiced without inviting trouble for oneself. Blind trust or faith in what is widely hailed and promised as ‘political change’ without subjecting it to critical scrutiny may land up with unexpected betrayals, like political defections and a fundamentalist government. What meets the eye, or what are shown as initiatives to save Goa, may not be the actual reality in a dysfunctional social and political environment. Goan society is reeling under ‘Political Co-dependency’. Navigating in such a politically sick society can be both mentally confusing and exhausting.
In the context of politics, co-dependency is understood to be about increased control by political leaders or systems to manipulate citizens into a dependence on the State for their well-being, security, or identity. Certain behaviours adopted by citizens as a coping mechanism in such an oppressive and deceitful political climate can, in turn, unintentionally, land up enabling or perpetuating corrupt political structures. This blind loyalty helps such manipulative regimes to shield corrupt practices from criticism or reform, as citizens prioritize loyalty to the leader or system over ethical governance. Understanding the psychological phenomena which drives the social and political mess becomes important if any effective intervention is to emerge.
For the ‘desi’ or 'bhakt' mentality a term like Political Co-dependency will sound foreign, to be suspected as a legacy of colonial influence. This is understandable as mental health is hardly a priority for a culture driven by blind religious and political loyalty. Machiavellianism is the sacred text worshipped in political power games. A culture which is structured on inequality cannot be expected to recognise the difference between what is healthy and abusive in politics. A society in the habit of disciplining others feels threatened and gets defensive no sooner the focus gets turned inwards.
When abuse and violence by authorities in religious institutions gets legitimised as divinely guided by their followers or flock, a religious co-dependency, it is not difficult for politicians to get themselves worshiped as divine avatars by posing as protectors of religion and culture. Political leaders who seek to capitalise on religious co-dependency will use religious symbolism, promises of religious salvation, or appeals to faith to secure political power. Citizens, feeling emotionally connected to both their faith and their political leaders, may see such manipulation as justified or even necessary, further enabling corrupt and undemocratic practices within the political system. Can compromised citizens accepting sponsors from politicians for undertaking religious pilgrimages and for cultural events be expected to behave differently when it comes to voting?
The occasional street protests can hardly be considered representative of a 11 lakhs voter population. This drum beating often lacks accountability, transparency and consistency which are a prerequisite to cultivate public trust. The pattern of protests which blow hot and go cold according to political seasons and the spurt in political controversies to scapegoat individual politicians rather than confronting the system are meant to entertain the public. Seasoned politicians in government are hardly rattled by such outbursts and dismiss such discontent as the work of a few disgruntled opponents. They know that flashing money guarantees support and ultimately votes.
The battle to tackle a dysfunctional democracy in Goa cannot begin in convention halls and on the streets. It has to start with the mind and conscience of every citizen, in the home and family. The political change has to begin with the thinking and behaviour of those who elect politicians. As long as the electorate continues with unreasonable expectations from those it elects to govern, replacing politicians will change nothing. The blunders of citizens in their choices of political leaders during elections cannot be undone with PILs in courts. What clean politics can one expect when politicians are worshipped for their patronage to illegal constructions and unlawful activities, government jobs, sponsors and doles?
The battle to cleanse Goa’s politics, to Save Goa, can only be possible with the convergence and consolidation of initiatives and not through duplication of efforts and competition for selfish mileage over controversial issues. What is required are transparent and accountable civil society leaders and participatory grass-root processes for meaningful political change. This can only happen if the underlying thinking and behavioural patterns of political co-dependency are recognised by individual citizens and consciously dismantled. This is what the Satyagraha model of Mahatma Gandhi was about. The fasts and non-cooperation movement were focussed on self-purification, cultivating the Soul Force of Satyagrahis to non-violently neutralise the oppressive and exploitative political dynamics of colonial rule.
(The author has worked with community initiatives related to Drug and Alcohol Abuse Prevention, HIV/AIDs Prevention, Panchayati Raj, Anti-Corruption, Environment Protection and Social Justice.)