Learning from the Indian Army's Ways

A template for exemplary performance through cohesion and mutual respect.

Shyam Ponappa    |   July 2, 2020


Policies and procedures relating to the economy get a lot of attention, even if they are often bypassed. An aspect that is either taken for granted or simply ignored is social harmony and cohesion. The truth is, good policies need coherent implementation based on social consensus and luck for results.

Yet, when it comes to social organisation, we are admittedly slack. By contrast, our armed forces manage the same disorderly inclinations very effectively. While everyone admires their valour, they would be better served by emulating the armed forces’ proven ways for organising and functioning competently. Could elements of their principles and practices be applicable to social organisation and to civil administration?

The Indian Army mirrors Indian society in its regional, ethnic and cultural variations. Yet, it differs significantly from civil society in that it is highly organised, cohesive, disciplined, and purposeful. While on the surface, the focus appears to stem from homogeneity in army units, further scrutiny reveals other complex factors.

Homogeneity begins with recruitment in old line infantry regiments such as the Dogra, Garhwal, Gurkha, Jat, Kumaon, and Sikh regiments from these ethno-religious groups (“single-class” units1), although their officers are from all over the country. This “cultural coherence” has been extended to regional units, such as the Assam, Bihar, or Madras Regiments, for recruits from respective regions. There are “fixed class” units, with regiments or battalions with two or three subunits of single classes; “mixed fixed class” as in the Punjab Regiment, with Punjabis and Dogras in mixed sub units; and the “All India All Class” units with troops from anywhere in the country, such as the Guards. The latter holds for Artillery, Engineers, Signals, Army Service Corps, Medical Corps, Ordnance Corps, and so on. In practice, units with mixed recruits have proven to be equally cohesive and competent, regardless of diversity.

Officers are from all over India, and are expected to familiarise themselves with the language and culture of their troops, and to bond with them at a personal level. This includes the unique practice of shared worship of all religions, with religious teachers in its battalions, on which more later.

Illustration by Binay Sinha

So, what are the Indian Army’s organising principles, and to what extent can they be replicated in civil society? A study between 2009 and 2011 of religion in the Indian Army by Amit Ahuja, associate professor at the University of California at Santa Barbara, provides some insights.2 The Indian Army is a multifaith organisation (as are our other armed forces), largely comprising believers in various  

creeds that consciously accommodates religiosity. This involves faith and culturally embedded religious practices, while maintaining the primacy of institutional authority over religious authority. The backdrop is a society that is religious, has many faiths, yet is a constitutionally secular state.

The army employs two noteworthy principles. First, it instills a sense of community through loyalty to the regiment, the army, and to the country, while functioning at the level of one’s unit. Second, it “goes to great lengths to accommodate religion and uses it instrumentally to motivate its ranks”2 to harness the benefits of religion, while limiting its pernicious effects. This is achieved through developing the primacy of honour around regimental identity (community) and national identity, and subordinating religious identity.

Thus, there are two principles. The first is allegiance built up around regimental and national identity, and the second is religious beliefs and practices that are respectful of all religions. There are institutional mechanisms to internalise the practise of interfaith respect, apolitical orientation, organisation around ethnicity, and elite control and management.

The overarching identity and allegiance is national and to the regiment (community), the sense that “the honor of our regiments and our fellow men is at stake”2. Here, the valorous experience in the Indian Army of regimental lore, traditions, honour and awards combined with shared experience in postings provide an immersive crucible, which is not comparable to civilian living. Such creation of a sense of community and commitment to fellow members and to the nation in civil society deserves consideration, for induction in education and training from early school through later life. Activities such as the National Cadet Corps, or the Scouts and Guides, are practised in varying ways at educational institutions, often desultorily. These need to be radically enhanced, and augmented with ideas such as from the Institute of National Integration (more below), and given early and wide dissemination through digital platforms. A stint of compulsory military service for young adults deserves consideration.

After allegiance comes interfaith respect, and the armed forces are trained in this practise. Various religious holidays and regional festivals are celebrated, and officers are required to participate. Religious teachers of all major faiths are recruited to units based on their constituents, and trained by the Institute of National Integration.3 Conceived by General O P Malhotra in 1980 and begun in 1985, the Institute’s courses focus on religious harmony and fostering a spirit of cooperation and unit cohesion. Selected personnel are also trained in behavioural and social sciences.

Are such principles practicable in our democratic society? Such convergence requires a thorough cleansing of sectarian practices, which presupposes leadership and collective will. If it were possible with strong leadership, there could be substantial benefits from sustained exposure and training.

For our economic and social well-being, we need to take steps such as emulating the Indian Army’s ethos. Rediscovering the reality of Bill Clinton’s campaign statement is necessary for India’s revival in the years ahead: “It’s the economy, stupid!” If our leaders grasp this, they may be less hyperbolic and more pragmatic in coming to terms with reality.

Acceptance of ground realities in addressing the economy is a first step. The next is to figure out ways to organise and rebuild. The Indian Army has some pointers.

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Shyam (no space) Ponappa at gmail dot com

1. The recruitment and organization of army units has a complicated legacy. A brief description is given in this article by Lt. General Ata Hasnain (Retd):

https://www.firstpost.com/india/demand-for-new-caste-faith-or-ethnicity-based-regiments-for-indian-army-not-in-consonance-with-policy-or-national-interest-6494681.html

2. “Chapter 7, Religion in the Indian Army,” Religion in the Military Worldwide, ed. Ron E. Hassner, New York, NY: Cambridge University Press, 2013.

http://ahuja.faculty.polsci.ucsb.edu/aa/Research_files/Amit%20Ahuja%20-%20India%20 %20Rligeion%20in%20the%20Military%20Worldwide-2013.pdf

3. https://punemirror.indiatimes.com/pune/civic/army-to-spread-integration-roots/articleshow/49773145.cms

Three Management Concepts for 'Better Days' [Three Ways to 'Better Days']

In 2015, the government should adopt three management concepts that will help realise its objectives.

Shyam Ponappa  |  January 1, 2015

Having heard a lot about vision and goals, how do we proceed? We have the "what", we need the "how". The objectives have been well stated, but the processes are yet to be spelt out. Three concepts that should be drawn upon are systems thinking, cash flows supported by engineering and financial management, and alignment of efforts through cooperation and coordination.

Systems Thinking

Consider the "system-mapping" diagram shown of driving a car along a road.

This chart shows the elements and processes involved: "stocks" like velocity and distance depend on past system performance; "flows" represent changes in stock, with the rate of change being captured in the speedometer, and the distance in the odometer; the accelerator and brake are "converters" that affect acceleration or deceleration (negative acceleration); "connectors" show how parts of the system influence other parts. Stocks are influenced only by flows, while flows can be influenced by stocks, other flows or by converters. Converters may be influenced by stocks, flows or other converters if they are not at the system boundary. The source and the sink are the beginning and the end of the system (go to www.business-prototyping.com/step-by-step-tutorials/introduction-to-system-dynamics/stock-and-flow-diagrams/ for more details).

This is an example of "systems thinking", an approach that emphasises interrelationships instead of only linear effects and end-to-end processes instead of stand-alone events or circumstances. Traditional analyses focus on individual elements, whereas systems thinking emphasises the interactions of all discernable elements that result in outcomes under consideration. For instance, the perspective shifts from product prices, for example, for cereals, power or fuel, to life-cycle costs, including operations and maintenance. (For a brief overview, see the above website.)

Without this approach, the articulation of desirable visions is no more than rhetoric. In economics, "cheap talk" is a promise made with no penalties for non-performance, or "costless communication". "Cheap talk" has its uses, for example, in helping to create a collective vision and unite efforts to that end, but it needs to be followed up with real planning and execution with the commitment of resources to go beyond and establish credible delivery.

Take the very laudable Swachh Bharat campaign for cleaning up one's local environs. While it's excellent that it has been forcefully voiced by the prime minister, there's no visible public evidence of systemic initiatives that address the fundamental elements like sewerage, garbage separation and composting in homes, and incineration, which includes "simply" enforcing existing laws. It's a two-fold challenge: one, of enforcing existing laws, for example, against the open burning of waste and harvest stubble, and two, of dedicating skilled, multi-disciplinary resources to work towards developing integrated solutions, including simple enforcement against acts like littering. Instead, the initiative appears to remain at a superficial level of photo-ops of sweeping waste from one place to another, instead of addressing ultimate disposal.

Process Flows & Cash Flow

A second aspect where change is urgently required is in dealing with problems of growth arising from obstructions in process flows. These may relate to material, or to the conversion of material to cash. The range covers all economic activities, for example:

• The conversion of mineral resources through mining;
   
• Administrative or regulatory impediments regarding communications in areas such as spectrum use, network access and rights-of-way;
   
• Constrained cash flows from lower demand combined with high costs, as in the manufacture of durables, commodities such as sugar, or construction - not to mention manufacturing in general for the "Make in India" campaign.

The crux of this aspect relates to the conversion to cash. The reason flows are critical in this context is because, aside from "resolution" by bankruptcy, even problems of stock (or oversupply) have to be resolved through flows, that is, cash flows, whether by disposal of assets provided market conditions can support reasonable cash yields, or operating profits from higher volumes and/or lower costs, resulting in the turnaround of non-performing assets (NPAs).

Such solutions need an understanding of the underlying engineering or other processes, and of financial management, that is, the tightly coupled lockstep of profit and loss and balance sheet that leads to cash flow. This understanding is critical for effective management of any self-sustaining activity as a going concern. Much of our society, including many in politics, the executive, the judiciary, the media and lay persons, appear either to not understand these principles, or to opt for shortcuts for near-term gains, as in the distribution of sops for elections.

Cooperation on Aligned Goals

The third aspect is cooperation and alignment of efforts to achieve common goals. Credible leadership is perhaps the most important for this form of team building. Effective leadership combined with due attention to processes can help elicit team thinking and performance that aligns group outputs to common goals to achieve results that are "better than rational". Evidence from studies such as of forest management in Maharashtra show how communities cooperate to manage forests as common-pool resources through community control.¹ To paraphrase Elinor Ostrom, this requires building conditions in which reciprocity, reputation and trust overcome the strong temptations of short-run self-interest, by investing in monitoring and sanctioning each other to reduce the probability of free riding.²

However, there's a catch to this upside potential: "Experimental evidence suggests that humans have specialized circuits for understanding threats, as well as recognizing bluffs and double-crosses."3 This loops back to two choices: rhetoric versus actual systemic coordination and reforms, and inclusive versus divisive leadership. The latter calls for a hard choice between divisive electoral strategies for winning the post but resulting in a "zero-contribution" model, versus a potentially higher yield from non-partisan leadership that inspires and persuades the majority to pull together for greater gains.

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                                                                     Shyam (no space) Ponappa at gmail dot com

1. Rucha Ghate, Suresh Ghate and Elinor Ostrom: www.sandeeonline.org/uploads/documents/publication/941_PUB_WP_64_Rucha_Ostrom.pdf

2. wwz.unibas.ch/fileadmin/wwz/redaktion/wipo/Vorlesungen/2012/PolEcon/Ostrom98.pdf

3. Leda Cosmides and John Tooby: www.cep.ucsb.edu/papers/aer94.pdf