“Can democracy survive in the Third World? Can it succeed?”
Table of contents:
Part I: Introduction;
Part II: Key words;
Part III: Problem aspect of this paper;
Part IV: Case study;
Part V: Conclusion.
This paper is an attempt to understand if democracy can survive and succeed in the Third World. The methodology adopted, as well as the roadblocks attendant to this narrative are mentioned in the ensuing paragraphs. This paper takes the case of secular democracy in India as a model for Third World countries in arriving at the thesis proposition. The rationale and justification for this selection, and the pitfalls associated with it are made in Part III of this paper.
Key words: Democracy, Third World, Secular Democracy, Christian, Protestantism, India, colonial rule, Independence, Minority, Appeasement, Muslim, Hindu Nationalism.
Problem aspects of this paper: By far, the core problem for this paper concerns its very nature –that of having to explain the nature of democracy in Third World countries in the space given to it. The broad term ‘Third World’ encompasses several of the world’s countries, and the transition to democracy, or prospects for success or otherwise in these few dozen countries, is too generic and seamless to be described in a few hundred words. This is because if one were to bunch together all developing countries, as Third World countries are also known, the case of each is unique and is moulded by the peculiar circumstance of its history. For instance, if some South European states started having doses of democracy in stages in the 1970’s, Latin American nations saw a wave towards democratisation in the 80’s. However, there was little to suggest that there was a common, binding factor in these cases; moreover, it was a trend that was not really sustained. No clear patterns can be discerned regarding the reasons and direction towards democratisation in most Third World countries. (Haynes, 2001, pp.1- 3) Some have argued that if there is a common thread running through Third World countries, it is that of having been colonies of some or another European power, and inheriting at least some of their systems of governance. (Clapham, 1990, p. 39) Yet, this position, while a truism on the surface, hides more than it reveals –the simple reason being that not all these nations were colonised by the same power, and even when some of these did come under the same colonial rule, democracy was never the necessary fruit of decolonisation in these countries. Thus, forecasting the democratic prospects of a few of these countries may not be an appropriate representation or sample of the whole. This is because of the reasons just stated, which is that there is very little in common, except of being herded into the group that is conveniently labelled a “Third World” country. 
These countries have been located anywhere in the globe, and their democracies, when present, either as an inheritance from their former colonial masters immediately after independence, or its adaptation at a later date have been dictated by the need of the day, and are unique. (Haynes, 2001, p. 3) Another couple of critical facts need to be underscored when talking about democracy in developing countries: first, when democracies have functioned, they have been almost certainly different from that perceived and practised in the West, and more importantly, several Third World democracies are in a process of transition, and will, in all likeliness, continue to remain so. (Forje, 1997, p. 315) Even if these and other Third World countries may have a few commonalities as regards their economies, the democratic linkage is extremely brittle. Hence, in answering the thesis question, the researcher is left with little option to go about this paper other than to take select one Third World country, and making a study of its democratic prospects. India is an obvious choice simply because of its being the world’s most populous democracy, and because this country has shown remarkable resilience in preserving its democratic system, despite the innumerable odds against it. Having said this, it needs to be reemphasised that this is not a true reflection of the state of democracy in all Third World countries, but can only be used as an exemplar. Since some benchmark has to be used in arriving at a conclusion, this example is chosen.
India: India is chosen because it is both a typical and untypical Third World democracy in varying degrees. It opted for democracy since independence, despite internal contradictions of the term between the main founding fathers, Mohandas Gandhi and Jawaharlal Nehru. (The Washington Times, May 31st, 2004, p. A23)  Nehru’s viewpoint prevailed, to the effect that in India, democracy has often meant secular democracy. This is a paradox, in that secularism implies separation of state from the Church, while in India, its sole connotation was the appeasement of the minorities, especially the Muslim community, which makes up a substantial proportion of the population. This, in the eyes of the world and to Indian politicians, was what Indian democracy was really like. Things seemed to change with the destruction of a mosque in northern India in 1992. It was perceived, at least in the West that India was on the path to abandoning its cherished secular democratic values when it was feared that this event would mark the start of aggressive Hindu nationalism, which with its supposed anti-minority ideology, would set the clock back on democracy. However, the issue needs to be seen in perspective. First, Hindu nationalism, if it did really take shape, was in retaliation to two major phenomena –the marginalisation of the majority Hindu community at the hands of successive governments led by the Congress party since independence, and two, a succession of separatist movements, led by a Muslim-majority and a Sikh-majority state, that threatened to tear the very heart of India in the 1980’s. The rise of this pan-Hindu nationalism needs to be seen as a reaction to this. (Varshney, 1993) These aberrations notwithstanding, having India exist and flourish as a democracy seems to be in everyone’s interest, including America’s. Being one of the states that do not depend on the US for the sustenance of its democracy, economy or security, India is one of the Third World’s champions in advocating and practising secular democracy, a product of European enlightenment. There may have been occasional hiccups, but these are few and far between. It has moved from being a champion among anti-imperial nations at the time of its independence to being leader of the Non Aligned Movement during the Cold War to being the beacon of democracy today in a region in which this seems more an exception than a rule. It has the potential to be an economic powerhouse in the years to come, and is now in a position to seek democracy at such global institutions as the UN Security Council. (Khanna & Mohan, 2006)
Part VI: Conclusion: In drawing a conclusion, it has to be said that democracy can indeed not only survive, but also succeed in Third World countries. If a country like India, with its mind-boggling diversity and social complexities can achieve democracy, there is no reason for other countries not to follow suit. Two major points need mention, however, in assessing if other Third World countries can replicate Indian democracy. First, Third World democracies may not look like the exact twin of western democracy. This distinction needs to be both understood and conceded, for the reason that there is no one, universal type of democracy. (Forje, 1997, p. 315) Secondly, the only obstacle to democracy in Third World countries can be a lack of willingness on the part of the governments in these countries to implement the system. If India has succeeded, it has been because of its willingness more than anything else. It surmounted serious obstacles to its democratic nature on at least two major occasions since independence –the imposition of emergency under Indira Gandhi in 1975 (Carras, 1979, p. 154), and the rise of the Hindu Right some years later, again a takeoff from where the Congress had left off. (Hansen, 1999, p. 150) Of these, undoubtedly, the graver threat to democracy was the earlier instance. However, these were not powerful enough to override India’s strongly rooted framework and ability to making democracy a success. If this is an example the world’s most populous democracy can set, other countries can easily take the cue. In sum, democracy can indeed survive and succeed in a Third World country, but the will and need for it has to come from within.
Written By Ravindra G Rao
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Clapham, C.,1990, Third World Politics: An Introduction, Routledge, London.
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2004. “In India, Parties Overlap; Hindu Nationalism Secularism Converge”, The Washington Times, (Washington, US), May 31, 2004, p. A23.
Khanna, P., & Mohan, C. R., 2006, “Getting India Right”, Policy Review, Vol.135, p. 43. Retrieved December 13, 2006, from Questia database: http://www.questia.com
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Strong, J., 1885, Our Country: Its Possible Future and Its Present Crisis, The American Home Missionary Society, New York.
Varshney, A., 1993, “Contested Meanings: India’s National Identity, Hindu Nationalism, and the Politics of Anxiety”, Daedalus, Vol.122, No.3, p.227, retrieved December 13, 2006, from Questia database: http://www.questia.com
 An interesting point here would be to analyse the linkage between democracy and Christianity. Some blatantly racist writers as Josiah Strong, writing in the period of American Reconstruction, boasted that democracy found its highest actualisation in Christianity, since no other race was as superior or well-suited to respect freedom as Christianity. (Strong, 1885, pp. 171-180) While this is one extreme argument, more balanced and recent critics of democratic systems, too, nevertheless, seem to draw a relationship between the two. Some like Lakoff (1996) draw a parallel between democratisation and not Christianity per se, but more specifically, Protestantism. In particular, look at page 276 of this book, in which the main point is that “democratization of politics [came about] after bloody wars of religion led to toleration and the weakening if not the complete dissolution of ties between church and state. Political pluralism was modeled upon (and legitimated by) Protestant sectarianism.” (Lakoff, 1996, p. 276)
 Another link that has been made is between democracy and development. Seymour Martin Lipset, who pioneered this linkage, substantiated this position by demonstrating a trickle-down effect model of democracy and development. In this line of thinking, social conditions become the cornerstone of democracy; when social conditions of workers improved on account of democracy, there was less social conflict, since the working class had greater outlet for improvement of their creative skills, and this made extremist tendencies less enticing than development. The root of the prevention of these extreme ideologies is in the way democracy “is able to reward moderate and democratic parties and penalise extremist groups.” (Doorenspleet, 2002, p. 49)
 Gandhi’s idea of democracy was rooted in the Hindu ideal of Ram Rajya, or the kingdom of Lord Ram, which may be termed, in a sense, a forerunner of the Utilitarian theory of Jeremy Bentham, whose core ideal was the maximum happiness of maximum numbers.
Gandhi derived this ideal from a religious, spiritual perspective, by which he implied the equal respect to all religions. Nehru’s idea of democracy was secular in the real sense of the word, by which religion was to be severed totally from administration, although in practice, as mentioned elsewhere in this paper, this had a very constricted view. (The Washington Times, May 31st, 2004, p. A23)
 Obviously, the two states being referred to here are Kashmir and Punjab, in the heart of northern India. Kashmir, like Punjab, borders Pakistan and is claimed by the latter on the basis of its Muslim majority, because of which, so claim successive Indian governments since independence, it has been supporting separatist, Islamic terrorism to destabilise India. Although this has been the bone of contention between the two neighbours since independence, terrorism took a decisive upswing in the late 1980’s. Punjab, on the other hand, had been turned into a terrorist state since separatist Sikh militant groups made demands for a separate nation in the 1980’s.
 This author makes the claim that it was the Congress party Prime Minister, Rajiv Gandhi’s balancing act of appeasing both Hindus and Muslims that created the platform for the Right. On the one hand, he had the gates of the abandoned Hindu Temple at Ayodhya, which existed side by side with the mosque that was brought down in 1992, unlocked after it had remained locked since 1949. On the other, he had the legislature overturn a Supreme Court judgement in a case involving conjugal rights of a Muslim woman citing minority rights. Both these happened in the mid 1980’s, during his tenure. (Hansen, 1999, p. 150)