Showing posts with label Constitution. Show all posts
Showing posts with label Constitution. Show all posts

Thursday, November 6, 2025

Supreme Court relaxes rules for advance disclosure of arrest reasons (especially in offences like hit-and-run)

Source: Times of India

Carving out an important exception to a constitutional mandate that an accused must be informed in advance in writing about grounds of his arrest, Supreme Court Thursday that said in crimes like hit-and-run cases, police can inform him about grounds of arrest later but at least two hours prior to his production before a magistrate.  To read more please go to the following link:

https://timesofindia.indiatimes.com/india/sc-relaxes-rule-on-advance-disclosure-of-arrest-reasons/articleshow/125147098.cms 

Tuesday, November 26, 2024

Constitution played a key role in country's transformation: CJI Khanna

Source: Business Standard

Chief Justice of India Sanjiv Khanna on Tuesday said India has emerged as a vibrant democracy and a geopolitical leader, and the Constitution of the country has helped this transformation. India has had a transformative journey from a nation, which under the aftermath and horrors of partition saw widespread illiteracy, poverty, lack of a robust democratic system of checks and balances, to one which has now become a self-assured country, the CJI underlined. "But at the back of it, it is the Constitution of India, which has helped this transformation. It is today a way of life that has to be lived up to," he said.

To read more please go to the following link:

https://www.business-standard.com/india-news/constitution-played-a-key-role-in-country-s-transformation-cji-khanna-124112600321_1.html

Monday, November 25, 2024

India's first constitution museum opens, honouring 75 years of democracy

Source: India Today

Speaker of Lok Sabha & Law Minister Inaugurate India's First Constitution Museum to Commemorate the 75th Anniversary of the Adoption of the Indian Constitution.

·         India's first Constitution Museum inaugurated at JGU, Sonipat.

·         Museum explores Constitution's history through multimedia and tech.

·         Includes hologram of Dr B.R. Ambedkar and unique art exhibits.

To read more please go to the following link:

https://www.indiatoday.in/information/story/indias-first-constitution-museum-opens-honoring-75-years-of-democracy-2639620-2024-11-25


Tuesday, October 1, 2024

Constitution’s relevance lies in its flexibility: CJI

 Source: Hindustan Times

Chief Justice of India (CJI) Dhananjaya Y Chandrachud on Thursday emphasised the enduring relevance of the Indian Constitution, attributing its longevity to its flexibility and sensitivity to the evolving needs of its people. Delivering the MK Nambyar Memorial Lecture in New Delhi, the CJI highlighted that the Constitution’s ongoing relevance is the result of a continuous dialogue between generations of citizens, each of whom interprets and applies constitutional principles to address contemporary challenges. To read more please click on the following link:

https://www.hindustantimes.com/india-news/constitutions-relevance-lies-in-its-flexibility-cji-101727413998051.html

Monday, August 5, 2024

Constitution helped us move towards social justice: Supreme Court judge

Source: Hindustan Times

Justice Gavai, who was elevated as a judge of the Supreme Court in May 2019, is currently the third most senior judge in the top court.  He emphasised the pivotal role of the Indian Constitution and Dr BR Ambedkar’s visionary principles in advancing social and economic justice, articulating how the Constitution has empowered individuals from disadvantaged backgrounds, including himself, to attain prominent positions.

To read more please go to the following link:
https://www.hindustantimes.com/india-news/constitution-helped-us-move-towards-social-justice-supreme-court-judge-101722795665225.html


Monday, February 6, 2023

HC says right to reputation integrated in right to life

 Source: Times of India dated 07.02.2023

To read this article by Swati Deshpande, go to the following link:

https://drive.google.com/file/d/1DnvidrhcezWEWlcQAyAjIqeaI9VnNQsF/view?usp=sharing

Monday, December 14, 2020

Law News and Updates - 15.12.2020

 Indian Content:  Compiled by Absolute Guilt for M&J Services - The Eclectic Law Bookstore. 

-----

Portuguese Civil Code, 1867

https://tinyurl.com/y886mxzq

-----

‘STAND IN THE QUEUE’

https://tinyurl.com/ybqgzpny

Source: The Leaflet

-----

Can Emergency Be Declared Unconstitutional Now? Supreme Court To Examine

https://tinyurl.com/y6zspj4k

Source: NDTV

-----

Supreme Court sends notice on PIL over forced sacramental confessions

https://tinyurl.com/y878kbv3

Source: Hindustan Times

-----

Madras High Court recalls order after senior counsel cries injustice

https://tinyurl.com/yap47f8j

Source: India Legal Live

-----

How the Covid pandemic has transformed the practice of law & legal work culture

https://tinyurl.com/yck2a75x

Source: Forbes India

-----

India’s Decadent Criminal Justice System Cries for Reform

https://tinyurl.com/yafzxkdc

Source: NewsClick

-----

High court junks govt’s interlocutory application

https://tinyurl.com/ycma4jky

Source: Times of India

-----

When Supreme Court Crushed Veerappan’s Ultimatum & Saved Democracy

https://tinyurl.com/y84rpted

Source: The Quint

-----

Subscribe to our Free e-Paper https://goo.gl/J7rhGN - The Law News and Updates

-------------

Disclaimer: Law News and Updates sources material from the public domain. Readers are advised to exercise their discretion and cross-check on the authenticity of the same. Law News and Updates will not be responsible for any consequences arising out of the use of the said material.

Thursday, May 21, 2020

Former Chief Justice of India shares insight into the Preamble to the Constitution of India

Source: Indian Express dated 20.05.2020

Former Chief Justice of India, Justice Dipak Mishra spoke to the students of Lloyd Law College at length in a webinar; reminded them of the ethos of the Preamble.

When you buy any product, it usually comes with a user manual- the dos and don’ts. The how-to-fix-its and the what-to-expect-out-of-its that prepare you and help you easily navigate through the usage. Democracies also come with their user manuals- a set of rules and guidelines that help you make sense in chaos, hold your hand, and lead the way. The Indian Constitution, that came into force in 1950, is one such document that used the best from democracies around the world to create a social and legal structure that captures the ethos of this country. But its heart lies in its Preamble.
During a live webinar organized by Lloyd Law College, Greater Noida, Hon’ble Mr. Justice Dipak Misra, Former Chief Justice of India spoke to the students at length and reminded the future upholders of the free and fair judiciary in India of ‘The Spirit and Ethos of the Preamble to the Constitution’.
Justice Mishra spoke about how the Preamble is the heart of the great organic document that is the Constitution of India. Highlighting how it encapsulates the aspirations of the people and identifies the nature of the State that the Constitution intends to have, he emphasized how it also epitomizes the fundamental philosophy of an egalitarian society and a progressive nation. The words of the Preamble are simultaneously metaphysical and practical, and lay down the objectives upon which the foundation of this country was laid.
Revisiting the pillars of the Indian Constitution, Justice Mishra reminded the students that the Preamble, as it now stands, defines India as a sovereign, socialist, secular and democratic republic committed to giving its citizens justice, equality, liberty and fraternity with each of the words specifying the realm in which the said virtue must operate. Justice is in the sphere of social, economic and political; liberty is ensured in the realm of thought, expression, belief, faith, and worship; equality is assured when it comes to the sphere of status and opportunity and fraternity promotes the dignity of individual and the unity and integrity of the nation.
“As I read the Preamble from time to time, it is not static. It encapsulates and incorporates the generational spirit that always remains in the indestructible present. To explicate, “We the people” is not a time-bound concept but a representative concept of the constant present and it includes the past and the future as well”, he said.
Apart from several other cases, Justice Mishra also cited the famous Indira Sawhney case wherein it was said that four-fold objectives are meant to secure to the citizen's justice, liberty, equality, and fraternity. They display statesmanship of the highest order and the Preamble of the Constitution of India is the sentiment and key of the minds of the Constitution framers. This judgement is important because it is here that, for the first time, the Court, in clear words, said that the Preamble is the basic feature of the Constitution as it promises equality of opportunity and dignity to its citizens and ensures the State to take positive steps under Articles 15(4) and 16(4) of the Constitution of India.
Breaking down the other important terms in the Preamble, Justice Mishra explained what it means to be a sovereign, socialist, secular, democratic republic.
  1. Sovereign: All power emanates from the people and the political system is accountable and responsible only to the people of this country
  2. Socialism: Meant to secure to all the people of the State people socio-economic justice by the interplay of Fundamental Rights and Directive Principles of State Policy
  3. Secular: Though this term is not defined anywhere in the Constitution of India, it means that the State will have no religion and not that the State will be anti-religious or atheistic State
  4. Democratic Republic: Two words that will have to be read in a holistic manner. Democracy is a multi-faceted system; it refers to the political participation of the people in running the administration of the Government. It describes the State affairs and rule of law under which every citizen is assured the right to equal participation in the body polity.
  5. Justice: A natural concept which includes:
    • Societal justice: Abolition of inequality from society
    • Political Justice: Extinction of unreasonable distinction in political matters of the State
    • Economic Justice: Ensuring equal pay for equal work; also, equal opportunity
    1. Liberty and Fraternity: Liberty of thought, expression, belief, faith, and worship; the right to express one’s choice and choose. However, liberty and freedom are not absolute. Any fetter put on liberty must be absolutely constitutionally valid.
      Fraternity emphasizes dignity and brotherhood. There can be dissent, there can be a difference of opinion, but there cannot be abuse.


Justice Mishra concluded the session by leading the students on a pledge to remain loyal to the noble ideology enshrined in the Preamble to the Constitution, thereby reminding us all of why the Constitution and its Preamble is considered almost sacred in this country.

Friday, May 1, 2020

Article 13: A Bête Noir in the Indian Constitution?

Source: The Jurist
Link to this article: https://www.jurist.org/commentary/2020/04/sharma-behl-indian-constitution-article-13/

Deeksha Sharma (Third-year student at National Law University (RMLNLU) in Lucknow) and Tushar Behl (Final-year student at the School of Law, University of Petroleum and Energy Studies in Dehradun)
The Indian Constitution is not merely a static document containing a set of rules or laws through which the state governs its people, it is much more. The constitution is a dynamic phenomenon, ever-evolving in its contours, which was born with a task of protecting individuals who have been subordinated by the society in innumerable ways, be it by patriarchy, communalism or classism.
However, the Constitution fails in its objective miserably by closing off personal laws from Judicial Scrutiny. Personal laws govern matters of family affairs and have been a major hindrance when it comes to empowerment and upholding the dignity of women in India. The deepened inequality and discrimination not only lies within religion but also between genders.
Why Are Personal Laws Not Subject to Judicial Scrutiny?
This is the result of the Bombay High Court’s decision in Narasu Appa Mali, which was a turning point in constitutional history. The Court interpreted the inclusion of “law” under Article 13(3), and “laws in force” under Article 13(1), to exclude personal laws, which, in turn, made personal laws immune from judicial review. Article 13 renders all laws inconsistent and derogative of fundamental rights as void.
Hence, if these Personal laws are allowed to be followed without judicial scrutiny, then there will not only be sexual inequality between men and women of one community, but also inequality between women of different religious communities. Furthermore, not subjecting personal laws to judicial scrutiny will make the fundamental rights of people, especially women, more vulnerable to exploitation. Article 13 supports the violation of Article 14, concerned with the “Right to Equality for all” and Article 21, regarding the “Right to Life” of the people of India, by inherently subjecting them to social morality.
The issue of religious personal law was frequently debated at various stages in the enactment of the fundamental rights and directive principles by the constituent assembly of India. It was decided that, rather than articulating whether these personal laws had to conform to the constitutional guarantees or any social reform legislation, the Uniform Civil Code under Article 44 was a non-justiciable directive principle of state policy and left the question for future deliberations. However, recently the Law Commission of India reaffirmed that currently, a Uniform Civil Code is not feasible in India. So, the question remains, are there any other options? Or should women face the wrath of the misogynistic and patriarchal personal laws of India?
“Law” Under Article 13
As per Article 13(3), “law” includes “customs and usages having the force of law”. Justice Chandrachud, while refuting Narasu in the Sabrimala judgment, said that the definition of “law” under Article 13(3) is an inclusive definition and it would be inappropriate to put a restrictive interpretation upon terms of wider denotation. Going by the scriptural texts, he decided on the inclusion of personal laws in “customs and usages” under Article 13, and how they have been creating a menace by not being subjected to judicial review for years. This obiter dictum by Justice Chandrachud reduced the relevance of the discussion on personal laws in the Triple Talaq judgment, which said that personal laws are not included in Article 13.
Now, after knowing that personal laws can be included in “customs and usages,” we must check whether personal laws have the “force of law.” According to Salmond, the law is the body of principles recognized and applied by the state in the administration of justice. Therefore, any rule of conduct, although not statutory, still has the force of law so long as it is enforced by the court.
Moreover, the power of the courts to apply Hindu law to Hindu people is derived from and regulated by, imperial and provincial legislations passed during the British rule. Unless they are altered or repealed, those laws continue to be in force under Article 372 of the Indian Constitution. The same test can automatically apply to personal law as well.
The apex court in Kripal Bhagat v. State of Bihar observed that the power to apply the law is to bring into legal effect sections of an act as if the same had been enacted in its entirety. Furthermore, in the case In re Kahandas Narrandas, it was observed that the specification of matters related to succession and contract as matters to be governed by native laws and usages might be construed as an indication of a wider operation of those laws and usages intended to be secured by the statute. In this regard, it may be construed that a Statute gives the power of enforcement to personal laws and brings them into legal effect. In fact, Section 2 of the Shariat Act directs that in all questions regarding marriage, succession and the like, law to be governed will be the Muslim personal law, thereby giving personal law a legal effect and fulfilling the criteria laid down by Article 13 of the Constitution.
Article 372 may be useful in this regard. For instance, in United Provinces v. Atiqua Begum, it was observed that the expression “law in force” in Section 292 of the Government of India Act, applies not only to statutory enactments then in force, but to personal laws, customary laws, and common laws. By virtue of Article 372(1), the Constituent Assembly was in effect re-enacting the provisions of personal laws again appear in Entry 5 of List III of the Constitution of India and making it clear that the state can enact legislation in relation to personal laws and there is no reason why personal law cannot be subjected to judicial scrutiny under Part III of the Constitution of India.
The Goal and the Failure
C.J. Kania, in A.K. Gopalan v. State of Madrasreasoned that Article 13’s use of the word “law” so often was the use of “abundant caution” when drafting and enunciated that even in its absence Courts can strike down unconstitutional enactments. Hence, Article 13 was added to be extra cautious and ensure fundamental rights review, considering its supreme importance.
It is pertinent to note that Article 13 is not only a barrier when it comes to equal treatment of women but is superfluous as well. This falls in line with the celebrated decision of the US Supreme Court in Marbury v. Madison, which propounded:
With the establishment of a new political character, institution and constitution, all pre-existing laws inconsistent therewith at once stand displaced and cease to be of any obligatory force without any declaration to that effect.
This, in turn, makes Article 13(1) useless and redundant because it refers to pre-constitution laws. If personal laws would have been regarded as laws as enunciated above, Article 13 would not have been necessary in the Indian Constitution. Rather than protecting fundamental rights, Article 13 is becoming a barrier for women in attaining fundamental rights.
On the other hand, Articles 245(1) and 25 make law made by the Indian Parliament subject to the Constitution itself. Thus, post-constitutional laws would backslide regardless of the presence of Article 13(2). Saying that it becomes quite clear that judicial review strings out the entire length and breadth of the Indian Constitution and the void of Article 13 cannot hold back the Courts to nullify a detracting law, but the issue now rests on the inclusion of  “law” in Article 13.
Historical School of Jurisprudence
Furthermore, Article 13 brings into effect the Historical school of Jurisprudence, ultimately leaving human rights to the whims and fancies of people’s consciousness. In Ahmedabad Women Action Group v. Union of Indiathe Court stated:
Personal laws should be excluded from the ambit of judicial review and it is not for a court to make a choice of something which it considers forward-looking. Personal Laws and religion are for interpretation as it is and must be accepted in faith of the followers.
This view of the Chief Justice has been backed in the constitutional assembly debates, wherein it was deliberated that there would be amendments in personal laws when the members of that particular religion would require. However, struggle and inequality continue and await the consciousness of people to change.
In this regard, it is worth noting that Article 13 brings into effect legal pluralism and creates a distinction between state and non-state law, thus relying highly on black-letter law. Even Indian jurists like H.M. Seervai are of the view that personal laws are inextricably connected to the entire network of law. Therefore, it would be difficult to ascertain the residual effects of personal law outside them. But it is crucial to understand that Article 13 clearly contradicts this and creates a distinction between state law and non-state law, thereby giving much less importance to the latter, which is eventually left out of the “real” law of the state.
Conclusion

In the end, we come to the conclusion that Article 13 is not essential to the Indian Constitution as it poses a lot of problems and fails in its objective. It also undermines the importance and relevance of Article 372 in solving the problem and making the Indian Constitution live up to its objective of equality and dignity for women, especially for Muslim women, in India.

Tuesday, April 28, 2020

Kesavananda Bharati -II : The Case We Do Not Know, But Ought To Know

Source: www.livelaw.in

To read this article by Swapnil Tripathi that is a part of a special series celebrating 47 years of the decisionin KesavanandaBharati vs. State of Kerala where in the SC laid down the 'Basic Structure Doctrine, go to the following link:
https://www.livelaw.in/columns/kesavananda-bharati-ii-the-case-we-do-not-know-but-ought-to-know-155820


Monday, April 27, 2020

Supersession Of Judges : The Disastrous Sequel To Kesavananda Bharati Verdict

Source: www.livelaw.in

To read this article by Swapnil Tripathi that is a part of a special series celebrating 47 years of the decisionin KesavanandaBharati vs. State of Kerala where in the SC laid down the 'Basic Structure Doctrine, go to the following link:
https://www.livelaw.in/columns/supersession-of-judges-the-disastrous-sequel-to-kesavananda-bharati-verdict-155770

Tuesday, April 21, 2020

Life, liberty and law in times of a lockdown

Source: Hindustan Times dated 20.04.2020

-- Shyel Trehan (Counsel in the Supreme Court of India and the Delhi High Court)


There has been a trade-off between the right to life and the right to liberty, with unfair consequences for the poor

The established discourse on rights says that the enjoyment of your rights ends where it affects the ability of another person to enjoy theirs. The idea is to ensure the enjoyment of rights by all, in equal measure. Today, however, we are facing an unprecedented situation: By your presence alone, you can threaten the well-being of another human being.
The Constitution guarantees the right to life and liberty under Article 21. But never before have these fundamental rights been treated as antithetical to each other. But they are today. To preserve life, in its real, actual and most basic sense, we are ready to give up liberty. The more liberty we surrender, the higher the likelihood that we preserve the right to life.
As much of the world enters various phases of lockdowns, scholars are trying to find a legal basis of the lockdowns and other legal measures undertaken by governments to fight the coronavirus. In every country, including India, there is confusion between “government advice” and measures that have the force of law. Some countries such as the United Kingdom (UK) and Singapore have hastily passed legislation to facilitate the collective surrender of the right to move freely and to enforce it through law enforcement authorities. However, despite the enactment in the UK, there have been many instances of confusion between legally enforceable restrictions, and “advice”, even among law enforcement officials.
In India, two laws have been used to tackle the virus: The Epidemic Diseases Act, 1897, a two-page relic from our British colonial past that arms the State to put in place temporary measures, which the public needs to follow, to prevent the outbreak of diseases. Anyone disobeying the Epidemic Diseases Act can be penalised under the all-purpose, all-weather Section 188 of the Indian Penal Code, which prescribes a punishment of imprisonment for up to six months, or a fine up to ~1,000, or both.
The second is the Disaster Management Act, 2005. The pandemic is a “disaster” under the wide definition of the Act. However, in its design, the Act is structured to address natural calamities. To secure compliance of directives issued under this Act, broad unspecific provisions are relied upon. For instance, the guidelines issued on April 15 by the home ministry under the Act include a slew of directives such as wearing masks at workplaces.
Apart from the prohibition on spitting, the violation of which entails a fine, specific punishments for other violations are not indicated. Any other violation would fall under Section 51 of the Act, which prescribes a maximum punishment of imprisonment for a year or a fine. This increases to two years, if the violation results in loss of lives or imminent danger. The notification issued by the home ministry also cites the trusty old Section 188.
No existing law is designed to address the coronavirus pandemic. So repurposing outdated legislation, or using legislation not designed for this purpose, may have enabled swift measures, but at the same time, it has a one-size-fits-all approach. It would be ideal to have a law that tailors punishments proportionately to the behaviour it seeks to secure.
Then there are the faultlines that emerge when law enforcement and public health collide. When three residents of an affluent neighborhood in Delhi tested positive for Covid-19, the police circulated a WhatsApp message, stating that their preliminary inquiry raised a “doubt” about a guard working with the family, who was suspected of attending a religious gathering. The message stated that the guard was now “on the run”. The police registered an FIR against him. A week later, it turned out that the guard tested negative for Covid-19. We see the word “suspect” used for people afflicted with symptoms of the disease. This is an epidemic, not a bank robbery. Yet, as we rely on law enforcement authorities to grapple with a difficult public health situation, we expect them to shift gears.
We need to change the vocabulary to encourage honest reporting of symptoms and exposure. How do we do this when India presents more complex issues about social distancing than perhaps any other country in the world? People do not observe physical space or boundaries, nor do they often have the luxury of them. We are hardwired to not be solitary creatures. Will we be capable of the behavioural change required to keep us all safe after complete lockdown measures are lifted, or will the change in behaviour continue to be demanded and imposed on us by the law?
We now seem to be part of a global consensus supporting the necessity to trade off one right to preserve another. In India, it is the poor that have disproportionately borne the burden of this. A trade implies receiving something in return for what you forfeit. Did the poor participate in a trade at all? The right to life has been interpreted by the Supreme Court to include the right to live with dignity. Yet, we failed to provide a life of dignity during lockdown to our most economically vulnerable people. This is a cross that the nation will carry forever.

Tuesday, January 28, 2020

Safeguarding free speech from threats is important

Source: Hindustan Times dated 28.01.2020

-- Madhavi Goradia Divan (Additional Solicitor General of India)

REASONABLE RESTRICTIONS: The enumeration of specific subjects in Article 19(2), on which the freedom of speech could be restricted, kept a check on excessive inroads into the right


When early drafts of the fundamental right to freedom of speech were put before the Constituent Assembly, members protested that the right was “riddled with so many exceptions that the exceptions have eaten up the right altogether.”
The framers of the Constitution drew from the example of the Irish Constitution by providing specific subjects on which the state could make law to restrict the freedom of speech. This was markedly different from the US Constitution, under which the freedom of speech was not mottled with exceptions, and was “absolute”, at least on the face of it.
There was a lively debate before the Constituent Assembly on what the permissible exceptions should be. Eventually, when the Constitution came into force on January 26 ,1950, the only grounds on which the fundamental right to freedom of speech and expression could be restricted were “libel, slander, defamation, contempt of court or any other matter which offends against decency or morality or undermines the security of or tends to overthrow the state.” Notable exceptions which found themselves in earlier drafts but got dropped in the end, were “sedition”, “public order”, “class hatred” and “blasphemy”.
Only a few months into the republic, the newly minted fundamental right to freedom of speech and expression under Article 19(1)(a) was put to test. The restrictions under Article 19(2) were invoked by three state governments to clamp down on select publications.
In Bihar, the government cracked down on a provocative political pamphlet. The high court rejected the state’s contention and that view was upheld by the Supreme Court in State of Bihar v Shailabala Devi.
In Madras, the state banned Crossroads, a communist weekly published by Romesh Thapar who was famously critical of many of Prime Minister Jawaharlal Nehru’s policies. The Supreme Court struck down the ban and the law under which it was issued, holding that nothing short of a threat to “overthrow the state” could justify a restriction on the freedom of speech under Article 19(1) (a). A breach of order of a purely local significance could not meet the test. This was followed in Brij Bhushan’s case, where the court struck down a pre-censorship order on the Organiser, a weekly run by the Rashtriya Swayamsevak Sangh.
Upset by the rulings, Nehru wrote to the then law minister BR Ambedkar, expressing a need to amend the Constitution to contain subversive activities. But on the floor of Parliament, Nehru justified the need for an amendment, not on a political ground but a “moral” one.
This was curious given that the occasion for the amendment was the three unfavourable rulings. Taking the moral high ground he said, “It has become a matter of the deepest distress to me to see from day to day some of these news sheets which are full of vulgarity and indecency and falsehood day after day not injuring me or this House much , but poisoning the mind of the younger generation, degrading their mental integrity and moral standards.”
In a speech which acquires special relevance in times of rampant and reckless fake news about seven decades later, he complained that “from the way untruth is bandied about and falsehood thrown about it has become quite impossible to distinguish what is true and what is false.”
The first amendment to the Constitution in 1951 expanded the exceptions to the freedom of speech to eight from what were originally four. Public order, security of the state, incitement to an offence and friendly relations with foreign states were the new insertions. One redeeming feature was that the subjects of restriction were prefixed with the word “reasonable”.
In 1963, a new ground was added: “in the interests of the sovereignty and integrity of India”. But despite the increased subjects of curtailment, seven decades of working the Constitution tell us that the enumeration of specific subjects in Article 19(2) on which the freedom of speech could be restricted, actually kept a check on excessive inroads into the freedom of speech. The addition of the word, “reasonable” helped to reign in the restrictions, even on the eight permissible grounds. Each restriction was required to meet the test of proportionality. The enumeration of restrictions, once condemned as eating up the right altogether, have emerged, somewhat paradoxically, as its protector.
In the landmark judgment Shreya Singhal v Union of India, comparing Article 19(1)(a) with its American counterpart, Justice Rohinton F Nariman held that while under the Indian Constitution, the right could be curtailed only on the eight grounds specified under Article 19(2), the American Constitution was not constrained by such limitations and the restrictions could travel beyond, so long as there was a “clear and present danger” to a competing right. The belief that the freedom of speech under the American Constitution was absolute was therefore, a misnomer.
Article 19(2) is organic enough to take care of challenges that might not have been envisaged so many years ago. At the forefront of civil liberties in recent times, is the right to privacy. Now recognised as a fundamental right, privacy concerns need to be balanced with the freedom of speech. Article 19(2) does not specifically mention privacy. But it does mention “decency and morality” as exceptions to free speech, and these exceptions are not limited to affording protection only against obscenity – they are broad enough to make space for privacy, an important “moral” value in any decent civilised society.
In Kaushal Kishor v Union of India, the Supreme Court, usually a staunch and steadfast guardian of the freedom of speech from the early days of the republic, decided to refer to a bench of five judges the question of whether the freedom of speech could be curtailed on grounds beyond those specified in Article 19(2), and whether Article 21, which has been stretched to include everything from the right to sleep to the right to a toilet can be invoked to introduce further curbs on the freedom of speech.
While the right to life and personal liberty under Article 21 in its many resplendent avatars, is vital, so is the freedom of speech and expression. We, in India chose to adopt the Irish template and consciously departed from the American one. The framers of our Constitution were careful to minimise the restrictions in Article 19(2), while seeking to ensure that all the social values which need to be protected from reckless speech found place in Article 19(2). Articles 19(1)(a) and 19(2) strike a good balance between protecting both free speech and other competing rights. There are grave dangers in opening a back door for inroads into Article 19(1)(a), particularly through a right as elastic as Article 21. Article 19(2) draws a Laxman Rekha and it is important, in the interests of free speech to stay well within that threshold.

Monday, January 27, 2020

Preamble embodies Constitution’s vision

Source: Hindustan Times dated 25.01.2020

-- Anurag Bhaskar (Jindal Global Law School, Sonipat)

 The content of the Preamble not only embodies events that predate the adoption of the Constitution, but also incorporates citizens’ experiences over the past 70 years


The Preamble manifests the vision of the draftspersons of the Constitution. In adopting it after the draft Constitution was approved, the Constituent Assembly ensured that the Preamble exhibited conformity with the provisions of the Constitution. Yet, the content of the Preamble traces its origins to even before the task of drafting the Constitution began. The foundations of the Preamble were laid down in the Objectives Resolution moved by Jawaharlal Nehru before the Constituent Assembly in December 1946.
The purpose of the resolution was to “proclaim India as an Independent Sovereign Republic and to draw up for her future governance a Constitution”, which would secure “to all the people of India justice, social, economic and political; equality of status, of opportunity, and before the law; freedom of thought, expression, belief, faith worship, vocation, association and action”, among other goals. Seconding the resolution, one member remarked that equality was “its underlying theme”. Another member supporting the resolution firmly believed that the Indian Republic would “be both democratic and socialist”. The resolution was enthusiastically supported by most of the members and was adopted in January 1947.
Later, Nehru pointed out that Objectives Resolution could be adopted with certain changes as the Preamble.
The drafting committee headed by BR Ambedkar felt that the Preamble should be restricted to defining the essential features of the new State and its basic socio-political objectives and that the other matters dealt with in the resolution could be more appropriately provided for in the substantive parts of the Constitution.
The committee modified the content of the Objectives Resolution to formulate the Preamble, while clarifying that it followed the spirit and, as far as possible, the language of the resolution. The Committee adopted the expression “Sovereign Democratic Republic” instead of “Sovereign Independent Republic”, as it considered independence to be implied in the word “Sovereign”. The committee introduced a clause on “Fraternity” to emphasise upon the need for fraternal concord and goodwill in India, which was specifically greater than ever, after the Partition.
The draft Preamble, as it is in current form, was tabled before the Constituent Assembly in October 1949. One member sought to include “In the name of God” in the beginning of the Preamble. The Assembly rejected the proposed amendment. Another member argued that inclusion of God would amount to compulsion of faith and violate the fundamental right to freedom of faith. Another member stated that invoking the name of God in the Preamble would resemble “a narrow, sectarian spirit, which is contrary to the spirit of the Constitution.”
The Assembly adopted the Preamble as presented by the Drafting Committee.
The Preamble recognises and proclaims that the Constitution has its root, its authority, and its sovereignty, from the people. “Sovereign Democratic Republic” reflects the establishment of a democratic form of government, where ultimate power is vested with the public and exercised through universal adult franchise. Commenting upon this aspect of the Preamble, Acharya Kriplani observed that “democracy is inconsistent with caste system”, and that we must do away with castes and classes. “Justice, social, economic and political” symbolises the commitment of the framers to put an end to status quo of inequalities and historical injustices and to replace fundamental wrongs with fundamental rights. As Kriplani remarked, “Liberty of thought, expression, belief, faith and worship” can only be guaranteed on the basis of non-violence and mutual respect for each other.
“Equality of status and of opportunity”, in Ambedkar’s words, means absence of glaring inequalities and discrimination in the society. The expression “to promote among them all” is linked with “Fraternity”. Ambedkar defined “Fraternity” as “a sense of common brotherhood of all Indians” and “an attitude of respect and reverence towards fellow men”, which give “unity and solidarity to social life”. The principles of liberty, equality and fraternity would ensure dignity of each individual, thus leading to unity of the nation. Ambedkar considered liberty, equality and fraternity to be forming “a union of trinity in the sense that to divorce one from the other is to defeat the very purpose of democracy”.
The addition of the words “Socialist” and “Secular” into the Preamble by the 42nd constitutional amendment during the Emergency in 1976 did not alter its nature or identity. It merely provided a label to what was already in existence. There are three key points in support of this contention. First, in support of Nehru’s Objectives Resolution, one member explained that the content of economic democracy and rejection of the existing social structure reflected through the phrases “justice, social, economic and political” and “equality of opportunity” represent the socialist aspect of the Resolution, without providing it with an open label. These phrases were later adopted into the Preamble. Second, by rejecting inclusion of any phrase on God in the Preamble, the Assembly adopted a secular document instead of a sectarian one. Third, the Preamble embodies the philosophy of the Constitution, which is reflected through its provisions and the basic structure. As Justice DY Chandrachud held in one of his judgments, the addition of the word “secular” solidified the basic structure of the Constitution, which enshrines secularism in the fundamental rights chapter.
The Court has often engaged with interpretation of the Constitution by relying upon the vision and values contained in the Preamble. While the flourishing of a constitutional order demands an active institutional role of courts, it also requires a responsive participation of the citizenry. The response of the citizens to their elected representatives has a powerful role in giving a meaning to the words of the Constitution. The content of the Preamble not only embodies events which predate the adoption of the Constitution, but also incorporates the citizens’ experiences in the unfolding of the Constitution over the past seventy years. The hopes and aspirations of the people enshrined in the Preamble have sustained due to years of practice, effort, and experience to make society work with those values. The recent events of claiming the Preamble and the Constitution by the citizens as their very own resemble a path towards the professed collective destiny of India.

Friday, January 24, 2020

Constitution to SC: How the federal doctrine evolved

Source: Hindustan Times dated 24.01.2020

-- M. P. Singh (Professor Emeritus, University of Delhi)


Pursuant to its size and diversity, India has never been effectively managed from one place and one law. Definitely at the entry of the East India Company in the country, the Mughal emperor Jahangir ruled it from Agra through Subhadars and Dewans in subhas (provinces) spread over the Mughal Empire.
The British also did the same as they started acquiring territories in the country, maintaining their monopoly over the administration. The natives started demanding their participation in the administration from the closing days of the 18th century, which was conceded initially in 1909, given some effect in 1919, and again later in 1935, though it always remained defective in one respect or another.
As the British rule started nearing its end by 1940 and the Muslim League started demanding a separate state, the Cabinet Mission announced a complex plan in 1946 providing for a federal structure comprising a Union of India of Provinces and the Indian states in which the Union would have the power to deal with only the subjects of defence, foreign affairs and communication with ancillary power to raise the finance for these subjects.
The Constituent Assembly elected under this plan adopted an Objectives Resolution for the making of the Constitution on those lines, assigning only three subjects to the Union while the rest were left for the states.
While initially the process of making the Constitution started on these lines, on June 3, 1947, the Viceroy declared the partition of the country into two independent dominions. The declaration removed all shackles on the Constituent Assembly, which decided to have a federal constitution with a strong central government and states with enumerated powers. Following this decision, constitutional adviser BN Rau was asked to prepare a draft of the Constitution, which he did diligently and placed before the drafting committee in October 1947. Article 1 (1) of the draft read: “As from the date of commencement of this Constitution ‘India’ shall be a Federation.”
Working on the draft, the drafting committee of the Constituent Assembly changed Article 1 in its draft to read: “India shall be a Union of States.” It converted all references to Federation or Federal to Union except references to Federal Court.
In his covering letter presenting the draft to the President of the Constituent Assembly, BR Ambedkar wrote, “It will be noticed that the committee has used the term ‘Union’ instead of ‘Federation”. Nothing much turns on the name, but the committee has preferred to follow the language of the preamble to the British North America Act, 1867, and considered that there are advantages in describing India as a Union although its Constitution may be federal in structure.”
After the commencement of the Constitution in 1950, constitutional scholars struggled to find the true nature of the Constitution from unitary to federal to quasi-federal, cooperative federal, etc.
When for the first time the issue was raised in the Supreme Court in 1962, by a majority of 6 to 1, it held that it was not true to any federal scheme while the dissenting single judge strongly argued that it was federal. Later, a majority of judges in the Kesavananda Bharati case in 1973 included federalism as part of the basic structure of the Constitution; in the SR Bommai case in 1994 and in a number of cases since then, the court has held that federalism is part of the basic structure of our Constitution.
The SR Bommai case related to the power of the Centre to dismiss the duly elected government of a state, if the President “is satisfied that a situation has arisen in which the government of the state cannot be carried on in accordance with the provisions of the Constitution.”
As we all know, the satisfaction of the President is the satisfaction of his council of ministers at the Centre consisting of a party or a coalition of parties, which may be opposed to the party in power in the concerned state. Just to get that opposition party government dismissed, the council of ministers may give wrong information to the President, who cannot do more than asking the council of ministers to reconsider their decision. If on reconsideration, the council sticks to its original position, the President has to approve the decision of the council.
However, following the Bommai case, the Supreme Court, as well as some of the high courts, have invalidated dismissal of state governments after asking a test of the strength of the political parties in the state on the floor of the state assembly and restored the dismissed government to its position.
This is a development based on the principle of democracy, which besides being one of the basic features of our Constitution is also one of the three strands of a seamless web that, according to Granville Austin, the Constitution creates along with social revolution and unity of the nation.
If democracy stands above federalism in our Constitution and a majority of the states pass resolutions in their legislative assemblies against the Citizenship (Amendment) Act, can the Supreme Court ignore this fact and not hold that the law is against the basic structure of equality and secularism and therefore, unconstitutional and void ab initio? If the doctrine of basic structure applies to invalidate executive action since Bommai, it must also apply to legislative act with greater force, as has been held by the Supreme Court in more than one case.
Distribution of powers between the Centre and the states and the kind of federal structure it provides or conceives is not the sole basis for the validity of a law or executive action. Equally, if not more important, are the issues relating to the fundamental rights and foundational principles that constitute the basic structure of the Constitution. Some of them are expressed in the Preamble of the Constitution whose reading is being recommended and promoted by the current government. If the government means what it says or recommends, it must abide by what the Constitution and its Preamble say and prescribe. If it does not so abide, it must be deemed to be acting against or in violation of the Constitution. Let us hope all governments, current and future act strictly according to the Constitution, and not even in slight violation of it.

Tuesday, January 21, 2020

BN Rau: An idealist and a staunch constitutionalist

Source: Hindustan Times dated 21.01.2020

-- Arvind Elangovan (Associate Professor of History at Wright State University in Dayton, Ohio)

Rau not only played a vital role in the Constituent Assembly but also embodied a constitutional temperament to address pressing political problems of the day.
In the chronicles of the Indian Constitution, it is usually rare to see the name of Sir Benegal Narsing Rau (1887-1953) mentioned with any prominence. There are at least two good historical reasons for the same. Firstly, Rau was a bureaucrat, a distinguished one, and as such played a vital role in the administrative machinery but mostly away from the public eye. Secondly, and perhaps more importantly, after independence, the dominant story of the Indian Constitution was written fundamentally as a story of successful Indian nationalism.
In such accounts, the roles played by political leaders assumed importance, and the scope for recognising a bureaucrat like Rau remained severely limited. Nevertheless, it is important to educe Rau’s life and work, not simply because he played a vital role in the Constituent Assembly, the body that met between 1946 and 1949 to frame India’s Constitution, but also because he was perhaps the best example of someone who consistently embodied and exhibited a constitutional temperament to address the pressing political problems of the day.
This was remarkable since Rau embraced the idea of constitutionalism much before a formal Constitution was adopted in India. He laid the groundwork for the idea that the British constitutional structure in India that largely aided the interests of Britain could be translated and transformed to serve the needs of an independent India. This transformation and translation from the colonial to the postcolonial required a fundamental ability to view the nature and possibilities of the Constitution beyond its colonial origins.
While Rau was certainly not singular in viewing the potential of the constitution (Dr. B R Ambedkar was another), he was definitely at the forefront, which is a compelling reason to remember him, however briefly, as we mark the completion of 70 years of the Indian republic.
Rau was born on February 26, 1887 at Karkal in the district of South Kanara in southern India. After completing his education in Madras and at Trinity, Cambridge, Rau cleared the tough civil services examination in 1909 and, in fact, secured the 16th rank.
Rau’s career began in a most unusual way, and his constitutional outlook was immediately visible when he received his posting in his home province, in Madras. Quite strikingly, he refused to serve in Madras. As he explained to the civil services commissioner, “Dear Sir, In regard to the province to which I have been assigned I beg to inform you that I have friends or relatives in almost every part of the Madras Presidency and also that my father possesses lands in the same province. It has been pointed out to me that in these circumstances it might be very difficult for me to perform my duties unhampered. I shall therefore be very thankful for a reconsideration of my case; and should it be possible, I request that I may be assigned to Burma.” Following this extraordinary request, Rau was transferred to Bengal.
Rau’s inclination towards constitutional matters was clear early on. He developed a keen interest in legislative and constitutional matters, which led to him being appointed as the Legal Remembrancer and Secretary to the Government of Assam in the Legislative Department and Council.
From 1935 onwards, Rau was at the centre of the major constitutional developments in India. By 1946, Rau was one of the more sought-after constitutional experts by all the major Indian political parties and the British government. With the establishment of the Constituent Assembly in 1946, he was a natural choice to be appointed as the constitutional advisor. In his final years, Rau became a truly global figure where he represented India in the United Nations and finally served as a judge in the International Court of Justice at The Hague.
He passed away on November 30, 1953 in Zurich, Switzerland. On his death, the former diplomat Girija Shankar Bajpai wrote in this paper, “By his death, Law and Learning have lost a person of outstanding stature.” India’s first Prime Minister Jawaharlal Nehru paid tribute to Rau in the Lok Sabha by describing him as the “perfect civil servant.”
Throughout Rau’s distinguished career, then, one can find fine instances of his constitutional temperament at work, whether it was in the numerous notes and memoranda he drafted as a civil servant, the many reports he authored as chairman of enquiry commissions, his judgments when he served on the Calcutta high court, or his speeches at the United Nations, to mention only a few.
Citing two instances in this regard would be helpful.
The first instance can be seen when Rau was appointed as an Officer on Special Duty (OSD) in the Viceroy’s Reforms Office to enable the implementation of the Government of India Act passed in 1935. As readers would recall, the act required the British government to transfer the running of provincial governments to Indian representatives elected by the people of those provinces. Once appointed, however, Rau found that in practice the various departments of British government in the provinces were somewhat reluctant to transfer such authority.
At issue was a central contradiction of the British Empire, one that the postcolonial theorists such as Homi Bhabha have extensively written about, namely that in order to maintain control of India, Britain had to transfer some sovereign authority to Indians, but every such transfer continually undermined the basis of the empire itself. In response, as OSD, Rau through various notes and memoranda written over a period of two years, argued that the 1935 Act had to be considered as a constitution and not as a piece of ordinary legislation.
As such, only by embracing the constitutional basis of its colonial authority could Britain resolve this conundrum. Even as Rau was working within a colonial administration and faced the political imperative of the empire to violate its own constitutional basis, he deployed constitutionalism to challenge this violation and set the stage for an argument for eventual complete transfer of sovereignty to India. Indeed, as we know, the 1935 Act became the basis of independent India’s Constitution adopted in 1950.
The second instance can be seen in Rau’s interventions amidst the politically volatile contest between the Indian National Congress and the Muslim League on the question of partition and negotiation with the colonial government on the question of independence.
Back in the Reforms Office at the request of then Viceroy Archibald Wavell (1883-1950), Rau began drafting a series of documents containing constitutional drafts to address the vital demand of the Muslim League for Pakistan. Amid continuing tensions, Wavell repeatedly encouraged MA Jinnah to meet with Rau, especially on the question of the working of the Constituent Assembly. After a meeting on September 18, 1946, and in response to the questions posed by Jinnah, Rau wrote a detailed note to Jinnah on September 22, 1946.
While in the letter Rau sought to convince Jinnah about the fairness of the Constituent Assembly, he underscored the same by saying, “A Constitution is only a means to an end, when by working together as a team, various parties realize that the ends are common, there will be little difficulty in agreeing upon the means.” Rau ultimately believed that the aims of addressing the socio-economic problems of the day would be common to both the Congress and the League. Hence, working together in the same government would be far more beneficial than separating.
After partition, Rau’s constitutional interventions demonstrated his marked interest in addressing the socio-economic problems of development. Interestingly, in Rau’s constitutional imagination, the Directive Principles assumed a much more prominent role than Fundamental Rights; the office of the President, he suggested, needed to be vested with additional discretionary powers to act in the event of a major breakdown of law and order in the country; and the basis of citizenship had to be as broad and inclusive as possible (as the scholar Ornit Shani has reminded us), to mention only a few.
Importantly, for Rau, while politics could fuel the process of representation in the Parliament, the actual task of running the government and the state machinery should not be unduly influenced by politics.
Rau’s work as the constitutional advisor proved to be enormously helpful to the Constituent Assembly. His expertise in not only British constitutionalism but also the working of constitutions from around the world greatly helped the members of the Constituent Assembly to find ready reference for various constitutional provisions. Indeed, a striking feature of the draft constitution that Rau produced for the members was the notations on the margins that indicated the origins of such provisions from other countries. This was one of the ways in which the framing of the Indian Constitution was not only a national enterprise but became fundamentally global in nature. Thus, Rau’s role was critical and vital in enabling India’s transition from a colony to an independent state through the Constitution.

Rau’s vision, however, was idealistic.

In the real world, as it were, politics played a defining role in both the making of the Indian Constitution and its working in independent India. But Rau’s interventions, evident in times of great political crises, especially ones motivated by intense partisanship (as in during the 1935 Act or at the time of independence and partition), suggest the remarkable palliative possibilities of constitutionalism. Today, the question for us is whether we will continue to privilege the politics of constitutionalism or will we allow the ideas of the founding document to constitute our politics. In Rau’s life and work, we find a clear answer.

Right to Free Speech
Article 19(1)a states: All citizens shall have the right to freedom of speech and expression;
Article 19(2) imposes reasonable restrictions on the exercise of right.. in the interests of the sovereignty and integrity of India, the security of the state, friendly relations with foreign States, public order, decency or morality or in relation to contempt of court, defamation or incitement to offence
Whether you spend Saturday evenings at a stand-up comedy show where the performer roasts the PM or Opposition leaders, or stay at home to chuckle at your favourite political cartoon, it is Article 19 (1) that you have to thank