Sunday, November 8, 2026

Demon­etisation at Ten: The Great Currency Vanishing Act That Didn't Quite Vanish

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On the evening of 8 November 2016, India was treated to one of the most dramatic announcements in its economic history. At 8 pm, the Prime Minister appeared on television and informed 1.3 billion people that ₹500 and ₹1,000 notes would shortly cease to be legal tender. Since these notes accounted for roughly 86 per cent of the currency in circulation by value, this was not quite a minor adjustment to monetary policy. It was more like performing open-heart surgery on a running economy and announcing afterwards that the patient should consider it a useful fitness programme.

The stated objectives were suitably grand. Demonetisation, Indians were told, would strike at black money, counterfeit currency and the financing of terrorism and other criminal activities. Later, as the queues lengthened outside banks and the original promises encountered the stubborn inconvenience of arithmetic, additional benefits acquired greater prominence. The exercise would formalise the economy. It would widen the tax base. It would propel India towards a digital future.

Ten years later, the smoke has cleared sufficiently for us to ask an impolite but necessary question: what, exactly, did this economic earthquake accomplish?

The answer depends, to some extent, on which objective one chooses from the expanding catalogue of objectives associated with demonetisation. Judged against its original headline promises, the record is difficult to celebrate without considerable assistance from imagination. Judged against the acceleration of digital payments and the broader formalisation of economic transactions, the picture is more favourable. But there is an important distinction between a policy producing some useful consequences and a policy succeeding at what it was originally designed to do. By that standard, demonetisation remains a monument to the hazards of confusing shock value with economic strategy.

The most obvious test concerned black money. The theory was straightforward enough. People holding large quantities of unaccounted cash would be reluctant to bring it into the banking system, because doing so might expose them to tax scrutiny. Their illicit wealth, stored in bundles of ₹500 and ₹1,000 notes, would therefore become worthless. The government would have performed a kind of national financial fumigation.

Unfortunately, the black money proved considerably more resourceful than the theory had anticipated.

Of the roughly ₹15.4 lakh crore worth of demonetised currency, the Reserve Bank of India eventually reported that approximately ₹15.31 lakh crore, or about 99.3 per cent, had returned to the banking system. The mountain of illicit cash expected to perish in the great currency bonfire turned out to be a rather modest molehill.

There were, of course, perfectly legitimate explanations for much of this return. But the larger point was impossible to avoid. If almost every invalidated note came back, demonetisation had not succeeded in extinguishing large quantities of currency-based black wealth. India had not discovered a secret vault full of forgotten suitcases that could simply be set on fire by government notification.

Perhaps the deeper problem lay in the diagnosis. Black money is not synonymous with black cash. Much of India's unaccounted wealth has historically been embedded in real estate, gold, benami properties, shell structures and offshore holdings. Cash is often the lubricant of the informal and illicit economy, but it is not necessarily where its wealth sleeps at night. Destroying currency to eliminate black wealth was rather like draining a swimming pool in the hope of catching a whale that had already moved to the ocean.

And then there was the small matter of cash itself.

The immediate collapse in currency availability after demonetisation was inevitable. The surprise lay in what happened afterwards. Currency returned. Then it grew. By the mid-2020s, currency in circulation had risen dramatically above its pre-demonetisation levels, moving from the broad range of ₹16–18 lakh crore in 2016 towards the ₹30 lakh crore range and beyond, with later readings exceeding ₹40 lakh crore.

India, it transpired, had not been cured of its cash habit. It had merely been forced into a temporary and highly inconvenient detoxification programme.

The cash-to-GDP ratio, which had plunged immediately after demonetisation, also recovered towards, and in some assessments beyond, earlier levels. High-value currency did not disappear from Indian life either. The new ₹500 note became the principal workhorse of the post-demonetisation currency system. The ₹2,000 note, introduced with considerable fanfare during the exercise, was eventually withdrawn from circulation.

There is something almost theatrical about this sequence. First, high-value notes were presented as a central part of the problem. Then new high-value notes were introduced as part of the solution. Later, one of those new notes was withdrawn. If nothing else, Indian monetary policy acquired a flair for plot twists.

To be fair, demonetisation did create a vast data trail. Large cash deposits entered the banking system and provided tax authorities with information that could be scrutinised. India's income-tax base expanded substantially over the following decade, with the number of return filers rising sharply and direct-tax collections increasing several-fold.

But correlation, that old enemy of political triumphalism, remains inconvenient. The same period saw the introduction of GST, rapid expansion of digital transactions, improved tax administration, greater use of data analytics and broader economic growth. To attribute every additional taxpayer in India to demonetisation would be like crediting a thunderstorm for the invention of umbrellas.

Election-related cash seizures provide another sobering footnote. Across successive electoral cycles, the authorities have continued to report substantial and, in some cases, rising seizures of unaccounted cash. This does not prove that demonetisation increased black money. It does, however, make it difficult to sustain the claim that the policy dealt a decisive and permanent blow to the cash-based political economy.

Then came counterfeit currency, another major justification for the great note swap.

Here, the picture is somewhat more nuanced. The detection of counterfeit notes spiked during and immediately after demonetisation as banks processed extraordinary volumes of currency. Subsequently, RBI data showed a decline in the value and number of counterfeit notes detected. By recent years, the absolute value of detected counterfeit currency had fallen considerably from its post-demonetisation peak.

That is a genuine positive outcome, although one should be careful about the scale of the problem being solved. Counterfeit notes represented an extremely tiny fraction of India's total currency stock. The country subjected its entire cash economy to a monumental disruption in order to combat a problem measured in a minute fraction of one per cent of the currency in circulation.

Moreover, counterfeiters, much like politicians and mosquitoes, have demonstrated an impressive capacity to adapt to changing circumstances. Fake versions of the new ₹500 denomination have been detected in increasing numbers in several later years. Enforcement agencies continue to uncover counterfeit networks and seizures fluctuate from year to year.

Counterfeiting was disrupted. It was not abolished. Criminal networks were inconvenienced, not vaporised.

The same is true of the claim that demonetisation would cripple terrorism and insurgency by cutting off their cash supply. There is little reason to doubt that the sudden withdrawal of currency created short-term difficulties for some networks dependent on particular stocks of cash or counterfeit notes. Cross-border networks using fake Indian currency notes were temporarily disrupted, and some financing channels undoubtedly faced an abrupt shock.

But terrorism is not a small shop that shuts permanently because someone changes the currency at the cash counter.

Terror and criminal organisations adapt. They use genuine currency, hawala channels, digital transfers, movable assets and external support. Terrorist incidents did not disappear after November 2016, nor is there convincing evidence of a sustained, nationwide collapse in terror financing that can be attributed principally to demonetisation. International assessments of India's anti-money-laundering and counter-terrorist-financing framework have continued to point towards weaknesses in investigation, prosecution and conviction.

The lesson should have been obvious. You cannot permanently defeat an adaptive criminal network by changing the colour of the banknotes. That requires patient intelligence work, financial investigation, international cooperation, effective prosecution and institutions capable of following money through every channel available to it.

If demonetisation has a genuine long-term success story, it lies elsewhere: digital payments.

The sudden shortage of cash forced millions of Indians to experiment with electronic transactions. Mobile wallets, cards and bank transfers gained momentum. Then came the extraordinary rise of the Unified Payments Interface, which transformed India into one of the world's leading markets for real-time digital payments.

The scale of that transformation is undeniable. Digital transactions have expanded financial trails, made many commercial transactions easier to record and helped create a more formal interface between consumers, businesses and the tax system.

Demonetisation deserves some credit for providing an abrupt push.

But it should not be awarded sole parentage of India's digital revolution. Smartphone adoption was accelerating. Aadhaar-linked systems were expanding. Banking infrastructure was improving. UPI itself was a technological and institutional achievement whose success depended on sustained policy support and innovation. Digital India was already under construction before demonetisation arrived with a sledgehammer.

A sledgehammer can, after all, open a locked door. That does not make it the ideal instrument for every household.

The costs of the experiment must also be remembered, particularly because economic pain has a curious tendency to disappear from triumphant retrospective speeches. The cash-dependent informal economy bore the heaviest burden. Small businesses struggled. Daily-wage workers faced sudden uncertainty. Agricultural markets and small traders were disrupted. For people whose livelihoods depended on cash changing hands every day, demonetisation was not an abstract debate about monetary theory. It was a queue outside a bank, an empty cash box and an uncertain week's income.

The economy eventually recovered, as economies generally do. But recovery is not proof that the damage was imaginary. The relevant question is whether the benefits justified the disruption.

That is where the verdict becomes uncomfortable.

Demonetisation was based on a seductive but incomplete idea: that India's black economy could be attacked by removing the physical tokens used to facilitate some of its transactions. It underestimated the complexity of illicit wealth and overestimated the lasting effect of a one-time shock on adaptable criminal networks.

A decade later, India has more currency in circulation, not less. Counterfeit currency remains tiny in proportion to the overall money supply but has not disappeared. Terror financing continues to evolve through multiple channels. Black wealth remains a problem rooted largely in assets, structures and transactions that cannot be eliminated by replacing one set of banknotes with another.

India's expanded tax base and digital-payment revolution are real achievements. But neither should be casually repackaged as proof that the original promises of demonetisation were fulfilled. A policy should be judged first by the problem it claimed to solve, not by every useful development that occurred afterwards.

The lasting irony of demonetisation may therefore be this: its greatest legacy was the acceleration of a digital payments revolution that was not its principal original justification, while its principal objectives survived the shock with remarkable resilience.

Ten years on, the episode deserves neither ritual condemnation nor compulsory applause. It deserves honest accounting.

And the accounting suggests a simple conclusion. You can change a nation's currency overnight. You cannot change the economic structures that generate black wealth, corruption, criminal finance and tax evasion merely by asking people to stand in line and exchange one piece of paper for another.

The notes disappeared. The queues appeared. The economy absorbed the shock. New notes were printed. Cash returned.

And somewhere in the distance, black money appears to have looked at the entire spectacle, adjusted its sunglasses and carried on looking for the nearest real estate deal.


#NoteBan #2016Demonetisation #BlackMoney #NarendraModi #IndianEconomy #FakeCurrency #TerrorFunding #CashlessIndia #UPI #ModiGovernment #EconomicPolicy #IndiaPolitics #RBI #FormalisationOfEconomy  

Friday, November 6, 2026

Where Abuse Becomes Debate: Who Is Minding India’s Political Conversation?

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Hate-filled invective has become common parlance in our socio-political conversations. This gets reflected in our legislatures, parliament and media.

There was a time when Indian television debates were supposed to enlighten the viewer.

That was a charming idea.

Today, much of prime-time television resembles a badly supervised family quarrel, except the family has several hundred million spectators, the participants have microphones, and somebody somewhere is selling advertising slots between the insults.

The latest controversy involving an ABP News debate anchored by Chitra Tripathi has once again raised an uncomfortable question. When a panellist allegedly abuses another person by invoking his caste identity, what exactly is the role of the anchor?

To moderate? To intervene? Perhaps, to say that a television studio is not a medieval wrestling pit? Or simply to allow the spectacle to continue because outrage, after all, has become the most profitable form of public entertainment?

The controversy surrounding remarks allegedly made by Sangeet Ragi against an Ahir or Yadav panellist is disturbing not merely because an individual was insulted. The reported use of caste identity alongside words such as “gawar” exposes something much deeper about our political culture.

India has spent decades congratulating itself on becoming the world's largest democracy. Yet increasingly, our public discourse seems to be asking a more primitive question:

What are you before we listen to what you have to say?

Are you Hindu or Muslim?

Upper caste or lower caste?

North Indian or South Indian?

Bihari or Maharashtrian?

Insider or outsider?

And once we have placed you in the correct box, apparently, the discussion can begin.

Or, more accurately, the abuse can begin.

The Anchor Who Becomes Furniture

Let us be clear. Television anchors are not innocent pieces of studio furniture.

They have microphones, control rooms, producers, delay buttons and, one assumes, vocal cords.

When a debate crosses the line from disagreement into identity-based abuse, an anchor has both the authority and the responsibility to intervene.

But modern television has discovered a remarkable new theory of journalism: the louder the argument, the less responsibility anyone has for it.

The anchor can sit back and say, metaphorically if not literally, “Look what these terrible people are saying!”

Yes. But you invited them.

You gave them the microphone.

You put the programme on air.

And when they began insulting somebody's caste, religion or community, you had the power to stop them.

The problem is not confined to one channel or one anchor. India's broadcasting standards mechanism has, on several occasions, taken action against programmes where communal rhetoric was amplified rather than restrained.

News18 India, for instance, faced regulatory action over debates on the hijab controversy. The News Broadcasting and Digital Standards Authority found fault with the communal framing of the programme and with the failure to maintain appropriate standards of moderation.

Another debate built around the poisonous political arithmetic of “80 versus 20” was criticised for turning India's religious demographics into a television weapon.

Think about that phrase for a moment.

Eighty versus twenty.

Human beings reduced to percentages.

Citizens converted into rival teams.

And democracy transformed into a population census conducted by a boxing referee.

The real danger is not simply that irresponsible words are spoken. It is that repeated exposure makes them sound normal.

Yesterday's outrageous slogan becomes today's television catchphrase.

Today's catchphrase becomes tomorrow's political speech.

And before long, the country is arguing about whether a particular slur was technically offensive, rather than asking why anyone thought it was appropriate in the first place.

From Television Studio to Parliament

Unfortunately, Parliament has not always provided the antidote.

It has sometimes provided the sequel or the prequel.

One of the great ironies of Indian democracy is that the building designed for reasoned debate periodically becomes a place where identity itself is used as a political weapon.

The controversy surrounding remarks about Rahul Gandhi's caste during the Lok Sabha debate in 2024 was a striking example. The argument ostensibly concerned caste politics and the demand for a caste census. But instead of remaining a debate about public policy, it descended into questions about an individual's caste identity.

Some remarks were later expunged. There was outrage. There were demands for apologies.

And then, naturally, everyone moved on to the next outrage.

Expunction is one of Parliament's most elegant forms of political time travel.

Something is said.

It is broadcast live.

It is clipped for social media.

It circulates across the country.

Then it is expunged from the official record.

Wonderful.

The words may no longer exist in Hansard, but they have already taken a holiday across WhatsApp, YouTube, X and Facebook.

The horse has not merely bolted. It has opened a social-media account.

The same pattern appears repeatedly. Political opponents are described as anti-Hindu, pro-Pakistan or sympathetic to terrorists. These labels are casually flung into the air like confetti at a particularly unpleasant wedding.

And when the Speaker intervenes, it is often after the political damage has been done.

The presiding officer faces a difficult task, of course. Legislatures are supposed to permit passionate disagreement.

But there is a difference between passion and prejudice.

Democracy does not become stronger when elected representatives turn religious identity into an insult.

It merely becomes noisier.

The State Legislatures: Local Democracy, Local Abuse

If Parliament offers a national stage for these performances, state legislatures frequently provide regional versions.

Recent controversies in Telangana and Bihar have once again shown how quickly arguments about public policy can slide into accusations and counter-accusations involving caste.

In Bihar, a debate over issues connected with educational equity reportedly led to a confrontation over caste-oriented remarks, with the Speaker eventually ordering disputed words to be expunged.

Again, notice the sequence.

The insult.

The uproar.

The intervention.

The expunction.

The headlines.

This has become almost a constitutional ritual.

Punjab too has witnessed controversies over alleged casteist language involving political leaders and legislators, followed by demands for apologies.

Now, apologies are welcome. Nobody should complain when a public figure admits wrongdoing.

But we must ask why the apology has become the second half of the political performance.

First, say something inflammatory.

Second, wait for the cameras to record it.

Third, watch supporters and opponents fight over it for forty-eight hours.

Fourth, issue a carefully worded apology.

The modern political apology is often less an expression of remorse than a press release wearing a sad face.

The Old Disease of Regional Chauvinism

And then there is regional identity.

India's political history has repeatedly shown how easily economic anxiety and electoral opportunism can be converted into hostility towards migrants.

The anti-North Indian campaign associated with Raj Thackeray and the Maharashtra Navnirman Sena in 2008 remains one of the most notorious examples.

Migrants from Uttar Pradesh and Bihar were portrayed as invaders rather than fellow citizens exercising their constitutional right to live and work anywhere in India.

Chhath Puja, a religious and cultural festival cherished by millions, was dragged into the political firing line.

The message was brutally simple: some Indians were apparently more Indian than others.

Bal Thackeray's reported description of Biharis as an “unwanted lot” represented the same ugly instinct.

Imagine the absurdity.

A country that proudly advertises itself as a civilisation of unity in diversity periodically discovers that unity becomes difficult when somebody with a different accent is looking for a job in Mumbai.

Regional chauvinism is perhaps the most intellectually lazy form of politics.

Instead of asking why there are insufficient jobs, blame the people seeking them.

Instead of improving infrastructure, blame those using it.

Instead of questioning government policy, find an outsider.

Every failing system loves an outsider.

The outsider cannot vote in sufficient numbers, cannot always defend himself and is wonderfully convenient when the real questions become uncomfortable.

Religion as a Political Insult

Religion, of course, is the most combustible identity of all.

Television has repeatedly demonstrated how easily a discussion involving crime, terrorism, clothing, food or even a neighbourhood can be turned into a referendum on an entire community.

Regulatory bodies have criticised programmes where anchors and panellists used language that unnecessarily communalised an issue.

Terms linking ordinary crimes to Islam, references to a “Hijabi Gang”, or the habit of portraying every dispute as evidence of some larger religious conspiracy do not constitute serious journalism.

They constitute storytelling for people who have already decided who the villain is.

And that is the tragedy.

Once identity becomes the central frame, facts become an inconvenience.

If the accused belongs to the “wrong” community, the community is put on trial.

If the victim belongs to the “right” community, outrage becomes mandatory.

If the facts complicate the narrative, someone simply shouts louder.

This is not journalism.

It is identity politics with studio lighting.

The Silence of the Referee

But let us return to the central issue: the silence of those responsible for maintaining order.

A referee who watches a foul and does nothing is not a neutral observer.

A Speaker who repeatedly permits personal abuse to overwhelm debate cannot simply claim that democracy is noisy.

And an anchor who allows caste or religious invective to continue unchecked cannot hide forever behind the excuse of being “impartial”.

Neutrality is not the same as passivity.

If one panellist abuses another person's caste, cutting him off is not taking sides.

It is enforcing a minimum standard of civilisation.

If a guest attacks an entire religious community, stopping him is not censorship.

It is moderation.

That, after all, is why the person is called a moderator.

Not a spectator.

The Deeper Problem

Perhaps the deepest problem is that India has developed an enormous appetite for political humiliation.

We no longer merely want our side to win an argument.

We want the other side to be destroyed.

We do not want disagreement.

We want demolition.

We do not want facts.

We want viral clips.

And caste, religion and regional identity provide the easiest ammunition because they strike at something deeper than political opinion.

An argument can be answered.

An identity can be targeted.

That is why identity-based abuse is so dangerous.

It tells the individual: you are not wrong because of what you said. You are wrong because of who you are.

That idea is fundamentally incompatible with a constitutional democracy.

Closing

The ABP controversy, therefore, should not be treated as an isolated television accident.

It should make us examine the larger culture we have created.

A culture where anchors sometimes confuse chaos with debate.

Where legislators confuse personal identity with political argument.

Where regional leaders confuse migrants with enemies.

And where religious identity is increasingly treated as a political shortcut.

India does not lack loud voices.

What it increasingly lacks are responsible referees.

The next time a politician, panellist or television guest reaches for caste, religion or regional identity as an insult, the person in charge must intervene immediately.

Not after the commercial break.

Not after the social-media storm.

Not after the legal complaint.

Immediately.

Because democracy is not a shouting competition in which the loudest bigot wins.

And a television debate is not successful merely because two people have shouted so loudly that neither the audience nor the participants can remember what the original question was.

India is a country of astonishing diversity. That diversity is not our weakness.

But it can become one if cynical politicians, reckless television performers and silent moderators continue to turn every difference into a weapon.

The real test of a democracy is not whether people can shout.

People have always been able to shout.

The real test is whether those entrusted with power have the courage to say: Enough.

Perhaps that is the most revolutionary word missing from Indian public discourse today.

Enough.

Enough of turning caste into an insult.

Enough of treating religion as ammunition.

Enough of making migrants the scapegoats for political failure.

Enough of confusing abuse with courage and noise with truth.

Because if the people holding the microphones, the Speaker's chair and the anchor's desk cannot draw that line, then we may eventually discover something profoundly ironic.

The world's largest democracy still has a debate.

It just no longer has a moderator.


#ABPNewsAbuse #IndianMedia #MediaDebate #CastePolitics #Communalism #FreedomOfSpeech #CasteistAbuse #PoliticalDebate #Tamasha #HateSpeech #MediaAccountability #AntiMuslim #IdentityPolitics #WritersLens #RandeepWadehra  








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