Skip to main content

AI's 'positive role' during Indian polls amidst deepfakes disinformation

By Vandinika Shukla, Bruce Schneier* 

As India concluded the world’s largest election on June 5, 2024, with over 640 million votes counted, observers could assess how the various parties and factions used artificial intelligence technologies – and what lessons that holds for the rest of the world.
The campaigns made extensive use of AI, including deepfake impersonations of candidates, celebrities and dead politicians. By some estimates, millions of Indian voters viewed deepfakes.
But, despite fears of widespread disinformation, for the most part the campaigns, candidates and activists used AI constructively in the election. They used AI for typical political activities, including mudslinging, but primarily to better connect with voters.

Deepfakes without the deception

Political parties in India spent an estimated US$50 million on authorized AI-generated content for targeted communication with their constituencies this election cycle. And it was largely successful.
Indian political strategists have long recognized the influence of personality and emotion on their constituents, and they started using AI to bolster their messaging. Young and upcoming AI companies like The Indian Deepfaker, which started out serving the entertainment industry, quickly responded to this growing demand for AI-generated campaign material.
In January, Muthuvel Karunanidhi, former chief minister of the southern state of Tamil Nadu for two decades, appeared via video at his party’s youth wing conference. He wore his signature yellow scarf, white shirt, dark glasses and had his familiar stance – head slightly bent sideways. But Karunanidhi died in 2018. His party authorized the deepfake.
In February, the All-India Anna Dravidian Progressive Federation party’s official X account posted an audio clip of Jayaram Jayalalithaa, the iconic superstar of Tamil politics colloquially called “Amma” or “Mother.” Jayalalithaa died in 2016.
Meanwhile, voters received calls from their local representatives to discuss local issues – except the leader on the other end of the phone was an AI impersonation. Bhartiya Janta Party (BJP) workers like Shakti Singh Rathore have been frequenting AI startups to send personalized videos to specific voters about the government benefits they received and asking for their vote over WhatsApp.
Multilingual boost
Deepfakes were not the only manifestation of AI in the Indian elections. Long before the election began, Indian Prime Minister Narendra Modi addressed a tightly packed crowd celebrating links between the state of Tamil Nadu in the south of India and the city of Varanasi in the northern state of Uttar Pradesh. Instructing his audience to put on earphones, Modi proudly announced the launch of his “new AI technology” as his Hindi speech was translated to Tamil in real time.
In a country with 22 official languages and almost 780 unofficial recorded languages, the BJP adopted AI tools to make Modi’s personality accessible to voters in regions where Hindi is not easily understood. Since 2022, Modi and his BJP have been using the AI-powered tool Bhashini, embedded in the NaMo mobile app, to translate Modi’s speeches with voiceovers in Telugu, Tamil, Malayalam, Kannada, Odia, Bengali, Marathi and Punjabi.
As part of their demos, some AI companies circulated their own viral versions of Modi’s famous monthly radio show “Mann Ki Baat,” which loosely translates to “From the Heart,” which they voice cloned to regional languages.

Adversarial uses

Indian political parties doubled down on online trolling, using AI to augment their ongoing meme wars. Early in the election season, the Indian National Congress released a short clip to its 6 million followers on Instagram, taking the title track from a new Hindi music album named “Chor” (thief). The video grafted Modi’s digital likeness onto the lead singer and cloned his voice with reworked lyrics critiquing his close ties to Indian business tycoons.
The BJP retaliated with its own video, on its 7-million-follower Instagram account, featuring a supercut of Modi campaigning on the streets, mixed with clips of his supporters but set to unique music. It was an old patriotic Hindi song sung by famous singer Mahendra Kapoor, who passed away in 2008 but was resurrected with AI voice cloning.
Modi himself quote-tweeted an AI-created video of him dancing – a common meme that alters footage of rapper Lil Yachty on stage – commenting “such creativity in peak poll season is truly a delight.”
In some cases, the violent rhetoric in Modi’s campaign that put Muslims at risk and incited violence was conveyed using generative AI tools, but the harm can be traced back to the hateful rhetoric itself and not necessarily the AI tools used to spread it.

The Indian experience

India is an early adopter, and the country’s experiments with AI serve as an illustration of what the rest of the world can expect in future elections. The technology’s ability to produce nonconsensual deepfakes of anyone can make it harder to tell truth from fiction, but its consensual uses are likely to make democracy more accessible.
The Indian election’s embrace of AI that began with entertainment, political meme wars, emotional appeals to people, resurrected politicians and persuasion through personalized phone calls to voters has opened a pathway for the role of AI in participatory democracy.
The surprise outcome of the election, with the BJP’s failure to win its predicted parliamentary majority, and India’s return to a deeply competitive political system especially highlights the possibility for AI to have a positive role in deliberative democracy and representative governance.

Lessons for the world’s democracies

It’s a goal of any political party or candidate in a democracy to have more targeted touch points with their constituents. The Indian elections have shown a unique attempt at using AI for more individualized communication across linguistically and ethnically diverse constituencies, and making their messages more accessible, especially to rural, low-income populations.
AI and the future of participatory democracy could make constituent communication not just personalized but also a dialogue, so voters can share their demands and experiences directly with their representatives – at speed and scale.
India can be an example of taking its recent fluency in AI-assisted party-to-people communications and moving it beyond politics. The government is already using these platforms to provide government services to citizens in their native languages.
If used safely and ethically, this technology could be an opportunity for a new era in representative governance, especially for the needs and experiences of people in rural areas to reach Parliament.
---
*Respectively: Fellow, Practicing Democracy Project, Harvard Kennedy School; Adjunct Lecturer in Public Policy, Harvard Kennedy School. Source: The Conversation

Comments

TRENDING

Plastic burning in homes threatens food, water and air across Global South: Study

By Jag Jivan  In a groundbreaking  study  spanning 26 countries across the Global South , researchers have uncovered the widespread and concerning practice of households burning plastic waste as a fuel for cooking, heating, and other domestic needs. The research, published in Nature Communications , reveals that this hazardous method of managing both waste and energy poverty is driven by systemic failures in municipal services and the unaffordability of clean alternatives, posing severe risks to human health and the environment.

Economic superpower’s social failure? Inequality, malnutrition and crisis of India's democracy

By Vikas Meshram  India may be celebrated as one of the world’s fastest-growing economies, but a closer look at who benefits from that growth tells a starkly different story. The recently released World Inequality Report 2026 lays bare a country sharply divided by wealth, privilege and power. According to the report, nearly 65 percent of India’s total wealth is owned by the richest 10 percent of its population, while the bottom half of the country controls barely 6.4 percent. The top one percent—around 14 million people—holds more than 40 percent, the highest concentration since 1961. Meanwhile, the female labour force participation rate is a dismal 15.7 percent.

Swami Vivekananda's views on caste and sexuality were 'painfully' regressive

By Bhaskar Sur* Swami Vivekananda now belongs more to the modern Hindu mythology than reality. It makes a daunting job to discover the real human being who knew unemployment, humiliation of losing a teaching job for 'incompetence', longed in vain for the bliss of a happy conjugal life only to suffer the consequent frustration.

From colonial mercantilism to Hindutva: New book on the making of power in Gujarat

By Rajiv Shah  Professor Ghanshyam Shah ’s latest book, “ Caste-Class Hegemony and State Power: A Study of Gujarat Politics ”, published by Routledge , is penned by one of Gujarat ’s most respected chroniclers, drawing on decades of fieldwork in the state. It seeks to dissect how caste and class factors overlap to perpetuate the hegemony of upper strata in an ostensibly democratic polity. The book probes the dominance of two main political parties in Gujarat—the Indian National Congress and the BJP—arguing that both have sustained capitalist growth while reinforcing Brahmanic hierarchies.

History, culture and literature of Fatehpur, UP, from where Maulana Hasrat Mohani hailed

By Vidya Bhushan Rawat*  Maulana Hasrat Mohani was a member of the Constituent Assembly and an extremely important leader of our freedom movement. Born in Unnao district of Uttar Pradesh, Hasrat Mohani's relationship with nearby district of Fatehpur is interesting and not explored much by biographers and historians. Dr Mohammad Ismail Azad Fatehpuri has written a book on Maulana Hasrat Mohani and Fatehpur. The book is in Urdu.  He has just come out with another important book, 'Hindi kee Pratham Rachna: Chandayan' authored by Mulla Daud Dalmai.' During my recent visit to Fatehpur town, I had an opportunity to meet Dr Mohammad Ismail Azad Fatehpuri and recorded a conversation with him on issues of history, culture and literature of Fatehpur. Sharing this conversation here with you. Kindly click this link. --- *Human rights defender. Facebook https://www.facebook.com/vbrawat , X @freetohumanity, Skype @vbrawat

The greatest threat to our food system: The aggressive push for GM crops

By Bharat Dogra  Thanks to the courageous resistance of several leading scientists who continue to speak the truth despite increasing pressures from the powerful GM crop and GM food lobby , the many-sided and in some contexts irreversible environmental and health impacts of GM foods and crops, as well as the highly disruptive effects of this technology on farmers, are widely known today. 

UP tribal woman human rights defender Sokalo released on bail

By  A  Representative After almost five months in jail, Adivasi human rights defender and forest worker Sokalo Gond has been finally released on bail.Despite being granted bail on October 4, technical and procedural issues kept Sokalo behind bars until November 1. The Citizens for Justice and Peace (CJP) and the All India Union of Forest Working People (AIUFWP), which are backing Sokalo, called it a "major victory." Sokalo's release follows the earlier releases of Kismatiya and Sukhdev Gond in September. "All three forest workers and human rights defenders were illegally incarcerated under false charges, in what is the State's way of punishing those who are active in their fight for the proper implementation of the Forest Rights Act (2006)", said a CJP statement.

May the Earth Be Auspicious: Vedic ecology and contemporary crisis in Ashok Vajpeyi’s poetry

By Ravi Ranjan*  Ashok Vajpeyi, born in 1941, occupies a singular position in contemporary Hindi poetry as a poet whose work quietly but decisively reorients modern literary consciousness toward ethical, ecological, and civilizational questions. Across more than six decades of writing, Vajpeyi has forged a poetic idiom marked by restraint, philosophical attentiveness, and moral seriousness, resisting both rhetorical excess and ideological simplification. 

Would breaking idols, burning books annihilate caste? Recalling a 1972 Dalit protest

By Rajiv Shah  A few days ago, I received an email alert from a veteran human rights leader who has fought many battles in Gujarat for the Dalit cause — both through ground-level campaigns and courtroom struggles. The alert, sent in Gujarati by Valjibhai Patel, who heads the Council for Social Justice, stated: “In 1935, Babasaheb Ambedkar burnt the Manusmriti . In 1972, we broke the idol of Krishna , whom we regarded as the creator of the varna (caste) system.”