
What is at Stake is Our Commitment to National Self-Improvement
The QuintInstitutions as Executioners There were other executioners who had foretold his death by hanging – the President of India who has rejected more mercy petitions than he has signed on presidential decrees; the executive, which sat silent even when its investigating agencies had informally sounded out Yakub after his “arrest” that they would not press for death penalty; the judiciary whose vain men in black robes had all the time to bicker over procedural matters but did not have the time to reflect on their black deed to push a broken man’s neck into the dangling noose; the Maharashtra governor who wasted not a moment to dismiss Yakub’s clemency plea once the unrelentingly severe judges of the Supreme Court, perhaps taking a cue from the executive, gave no humane consideration to the petition; and above all, a section of the public salivating over the application of the ancient principle of “an eye for an eye.” For each of the institutions of a democratic state there was no clash of morals, for each of the human agents, Yakub’s hanging sits well with the conception that justice requires the payment in kind. For each of the individuals, there was a choice before them: back capital punishment, which they did, or allow Yakub to serve life imprisonment without parole till his death. For them, there was no guidance from reason to distinguish the better form of punishment than the worse. The judges of the Supreme Court found themselves unable to express a unified position on the validity of the death penalty.
History of this topic

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