SHROUDED SATANISM in FEUDAL LANGUAGES

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VED
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SHROUDED SATANISM in FEUDAL LANGUAGES

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Tribulations and intractability of improving others!!

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Shrouded Satanism in feudal languages
Tribulations and intractability of improving others!!
First published in 2013.
All rights reserved.

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Go back function

In a computer browser:

If you go to any other location or page by clicking on the links given here, you can come back to the previous location by keeping the Alt key on the keyboard pressed down and then pressing the Back arrow on the keyboard.

In a mobile browser:

If you go to any other location or page by clicking on the links given here, you can come back to the previous location by tapping on the Back arrow seen at the bottom of the mobile display screen.


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Cecil Rhodes

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q #




Why should we not form a secret society with but one object, the furtherance of the British Empire and the bringing of the whole world under British rule, for the recovery of the United States, for making the Anglo Saxon race but one Empire? What a dream, but yet it is probable; it is possible.

Cecil Rhodes


To think of these stars that you see overhead at night, these vast worlds which we can never reach. I would annex the planets if I could; I often think of that. It makes me sad to see them so clear and yet so far.

Cecil Rhodes


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Contents

Post posted by VED »

c #

Addendum - 9th of September 2023:

Foreword

01. INTRODUCTION

02. Essence of improving

03. Command codes in the language software

04. Spontaneous block to information

05. Forgetting as a social art

06. What the Colonial English faced

07. The third quandary

08. A personal briefing

09. Fifth issue

10. The sixth issue

11. Conceptualising looting

12. Insights from my own training programme

13. A colonial British quandary

14. Entering the world of animals

15. Travails of training

16. Notes on education, bureaucracy etc. in India

17. On to Christian religion

18. The master classes strike back

19. Codes and routes of command

20. The sly stance of feudal indicant codes

21. Pristine English and its faded form

22. How they take the mile!

23. Media as an indoctrination tool

24. How a nation lost its independence

25. Social engineering

26. Social engineering and sex appeal

27. Conceptualising Collective Wisdom

28. Defining feudalism

29. English colonialism versus American hegemony

30. Revolting against a benevolent governance

31. The destination

32. Back again to Travancore

33. Media and its frill sides

34. Online unilateral censorship

35. Codes of mutual repulsion

36. Understanding a single factor of racism

37. Light into the darkness

38. The logic of blocking information

39. Mediocre might

40. Dangers of non-cordoned democracy

41. The barrage of blocks

42. Greatness of the US

43. Where Muslims deviate from pristine Islam

44. Film stars as popular trainers

45. Freedom of speech and feudal languages

46. Wearing out refinement

47. Leading the Anglosphere

48. Indian Culture

49. The miserable Indian media

50. A low quality idea

51. What a local self government could do

52. The tantalising aspects of quality improvement of a people

53. Parameters of spamming

54. Profound quality enhancement

55. The innate English stance

56. Frill elements of quality improvement

57. Enter the twilight zone

58. Continuing on human development

59. Refinements associated with automobile driving

60. Back to Quality Improvement

61. Entering an area of tremulous disquiet

62. Stature on an elevated platform

63. The sly and treacherous debauchery

64. Reflections of a personal kind

65. Observations on the blossoming effect of gold versus the contorting effect of pounding dirt

66. Facets of the training: Seeing magnanimity as gullibility

67. Secure refinement versus insecure odium

68. Clowning around with precious antiquity

69. Handing over helpless entities to vicious crooks

70. Trade, fair and foul

71. The complexities in the virtual codes

72. Mania in the codes

73. Satanic codes on the loose

74. Jallianwalabagh incident

75. A digression and a detour

76. Teaching Hindi in Australia

77. Seeming quixotic features of a very strange training

78. Disincentives in teaching English

79. Who should rule?

80. What is it that I am doing?

81. When oblivion takes over

82. From the ‘great’ ‘Indian’ history

83. Routes to quality enhancement

Epilogue



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Addendum

Post posted by VED »

a #. Addendum - 9th of September 2023:


This book was written in a mood of writing whatever came into my mind. As such, this book is of a very big size.

I have had time to reconsider some of my ideas and leanings over the years after this book was written. In fact, I have been able to gather a lot more information on a lot of things.

In this book, I had placed a lot of faith and devotion on the English monarchy and nobility of England. I had felt that that these were the entities which could ultimately save England in its current perilous state of existence.

However over the years, I have had the enlightenment that both these entities are not English. Both do not have any kind of loyalty or devotion to the political item known as England or to the item known as English. In fact, both have stood in a mood of solid nonchalance when the nation had been swarmed in by outsiders who have no loyalty to English the language or its antiquity.

I would even say that both these entities have existed as some kind of antinational beachheads right inside England.

I feel that ultimately the responsibility for maintaining the continued existence of English language, culture, systems and society, in their pristine form, remains with the native-English common folk.

However, whether such a population is still in existence, in its pristine form, anywhere in the world also remains a moot question.

In this book, I have used the words ‘British’ and ‘Britain’ and ‘Great Britain’ in various locations. In most of these locations, the more apt usage would be ‘the English’ and ‘England’.

For, I do think that the Celtic populations of Great Britain are different from the English, in that their native languages could be feudal languages, whereas English is a planar language.

I had written this book when my mind and life were in a state of siege. There were various kinds of provocative situations all around me. I think I wrote this book in a slight mood of utter recklessness.

I do not know what all things I have written in this book. I feel that in the case of at least some of the items, I should have written with a bit more of prudence and caution.

As of now, I do have more detailed information on a various number of things which I must have mentioned in this book.

In the case of the usage ‘feudal languages’, I do have a much more detailed knowledge, than what I had when I wrote this book. As of now, I think I can explain this concept more candidly with an ‘Ingal👆 – Inhi👇 ladder’ illustration.

Ingal is the highest You in Malabari. And Inhi is the lowest You in that same language.

With regard to my insights on the software codes that maintain physical reality, I must claim that they are of a very formidable level, as of now. I have put into writing some of these insights in my vernacular writing. However, it might take some more time for me to bring everything into some kind of clarity. I have severe paucity of time.

I do feel that science is piggyback riding on technology and technical skills. There is another location where science is totally in the dark.

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Foreword

Post posted by VED »

f #.
This book I wrote, I presume, in 2013.

It is a huge book of epic parameters.

The basic underlying theme is the essential difference, planar-languages has with feudal-languages.

Feudal languages are quite powerful, in that, the moment they are spoken, the social structure and human relationships change powerfully into a custom-design hierarchy, depending on the language.

When planar-languages are spoken, the social system and human relationship shift towards a planar arrangement.

For a planar-language social system to experience feudal-language communication is a very creepy experience. Individuals can go berserk. Mental trauma and emotional terrors, which cannot be understood by the native-English, will effect individuals selectively; with the others having no idea that some individuals among them have been effected.

This is a very vital piece of information which all native-English nations should understand. For, youngsters, persons engaged in professions which are defined in pejorative usages in feudal-languages, and various others can literally go mentally ill, when accosted or connected with feudal-language speakers.

The issue of Gun violence in the US in which innately decent and peaceful persons go homicidal can be directly or indirectly connected to the affliction caused by feudal languages. I very specifically mention the name of Adam Purinton in this connection.

It is dangerous to allow bilingualism to run riot in native-English nations, if the other language is a feudal-language. For, feudal languages do have carnivorous codes. Inside feudal-language nations, people do keep a distance from lower-positioned persons and groups of persons, who can, if they want, bite them verbally, without the use of any abusive word, profanity or expletive. Simply change the indicant-word level of certain key words. The terrific damage is done.

Modern psychology and psychiatry can be utter nonsense. They do not know about these things.

Verbal signals can trigger various kinds of switch-on and switch-off effects in others. Instead of focusing on the person who has been affected, it would be more intelligent and effective to find out who is sending the switch-on and switch-off signals. And send them home to their home-lands.

Feudal languages can create mutation in physical features, emotional balance, human relationships, national economy, and stature of professions, and in many more things about which native-English nations have no information on.

It is dangerous for the native-English to learn feudal-languages, when living in the midst of feudal-language speakers. It would only have the effect of allowing the feudal-language speakers to place a powerful grip on them, physically and mentally. In fact, the feudal languages speakers would literally be able to control the emotional stability of the native-English speakers, if they can be made to understand feudal languages.

It would be like string-puppetry. The native-English who have learned feudal languages can literally be made to dance, yell and jump as per the pull and push that can be conveyed by means of the holding strings of the verbal codes in feudal-languages.

At the same time, for feudal language speakers, knowing English is a great advantage. It would give a very powerful pathway and bridge for them to crossover the various gorges in their own communication code and enter into the placid native-English locations.

As of now, almost all native-English nations are simply getting dismantled and disarrayed by the spread of feudal-language speakers inside their vital areas. Things are going into various errors. Much worse is in the offing, unless effective steps are taken to forestall them.

I wrote this book some five years back. In this book, a bit of the personal experiments I have done many years ago on certain individuals has been mentioned.

This book is not focused on the internal codes in feudal-languages. This book moves through the peripheral areas of many other items, including the English colonial rule in the subcontinent.

As to the persisting mood inside the book, it more or less reflects the terrific mood that was there in me right from the early 2000 to around 2015. That I was continually blocked from writing my ideas, insertions and corrections in many website and media-sites. There seemed to a concerted attempt to block me, mainly from inside native-English nations. At first I did not understand why this was so. There were mentions that I was writing hate-speech. Actually this very book was mentioned as a book of hate-speech.

I can understand the mentality that brought forth this mood in many others. However, this book is not a book of hate-speech. Instead it is a book that proclaims the solid fact that the spread of English colonialism was the greatest social force that led to the emancipation of human populations, which had lived like cattle in enslavement for centuries, under the social shackles set-up by the people who could be the ‘Mandelas’ and ‘Gandhis’ in the feudal language nations.

To know more about the above words, I would invite the reader to read my Commentary on Malabar Manual.

As to my current-mood, I do not much care for the low-class individuals who have had some cantankerous administrative powers in the various websites, be it the Wikipedia or the WikiNews or in the computer rooms in the US media sites or Australian schools.

I know that I do have readership, even though I still do fear that the native-English readers may not really understand the basic information on the real dangers in allowing feudal language speakers inside native-English nations.

I have written about the internal codes in feudal-languages in many of my books. However, the most illustrative writing on this has been done in a native-language of the subcontinent. It is a continuing writing, which I post regularly to a limited number of readers via Whatsapp: ‘An impressionistic history of the South Asian subcontinent’.

As of now, I have started translating the posts into English. You can find this book on this link.

My first book on feudal languages was ‘March of the Evil Empires; English versus the feudal languages’.

This book, though pioneering, was written in a quite hurried pace; and with absolutely no access to any source material for reference. And hence does have a lot of deficiencies. However, what it postulates does hold true.

I sincerely believe that the world would be a better place if it is placed under the administration of the Anglo-Saxons, who have kept a decent distance and detachment from feudal-language speakers, of all skin colours, white, black and brown.

VED from VICTORIA INSTITUTIONS
DEVERKOVIL
23rd February 2018

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1. INTRODUCTION

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1 #

A great planar language

Learning English is a great mental and physical development and improvement. People, races and populations who have had the benefit of acquiring English in a most natural manner, by being born in English nations, or by being in close contact with native English speakers, do not really appreciate the fantastic benediction that they have been bestowed with.

They do naturally seem to have a more mental standard than people from who speak feudal native languages of many Asian, African and even some European nations. However, they never really give the credit to English. In the case of most such people, they tend to claim that their mental unfettered-ness is something innate to themselves, by being somehow better than others. However that is not the truth, and is quite a wrong notion.

Due to the fact that I had exposure to both English, and to feudal language communication systems, at a very young age, I could understand the deep difference that was there between them. I took up the stand that English was better and I tried all my life to disseminate this language among others. I can’t say that it was an altruistic pose on my part.

However, I understood that an English ambience improved refinement in the social system, wherein it was easy to interact without raking up irritations, connected to the varying requirements of a feudal language code.

A comic posture

It was a stance that at many times in my life did give me a most comical posture. It was an activity that improved others, and not me. Since the improvement was spurred by a person who was not an acknowledged teacher for them, it had the effect of being an endeavour of arming a competitor with a powerful weapon. For, the social communication was feudal, and every bit of communication was loaded with some sort of competition.

In feudal languages, there is no position of human equality, but only that of being on top or of being below. No sane person in a feudal language social system would equip another person with freedoms, knowledge, technical skills etc. other than from a position of a superior. It was essential that the superior-inferior link was maintained.

However, there are no such thoughts in English. For, when one functions in perfect English, almost all such competitions disappear, as there are no equivalent words or usages in English that splits human personality into a minimum of three levels, starting for the level of dirt to that of the level of gold. However, there is this converse also to be borne in mind:

People who are at home in English would really feel the truculence of feudal-language speaking persons, when they exist around them in the various levels and grooves of existence allowed in such languages. This is a feeling that does not easily become conspicuous to persons who are used to the roughage and uncouthness of feudal language communication. For example, when a group of persons stand as a crowd instead of forming a queue, it is an unnoticed event in feudal-language mental setup. However, to a person who is at home in the niceties of English, the concept of the right to precedence is an ingrained feeling. The other stance irritates.

The essence of choosing

In my case, the issue was whether I should go in for the Indian-English; or try for the pristine-English from England. Here I must push in the idea that the concept that I am explaining has nothing to do with accent. Gandhi English or Indian English is a version of English that can also be called Coolie English. In this type of English, all the feudal language codes of Indian feudal languages are fully enabled. Mr. Raman will become Raman Mash, Raman Sar or Raman Sabh. Mrs. Rani will become Raani Maadam or Raani Memsab. The words, ‘You’, ‘He’, ‘She’, ‘His’, ‘Her’, and ‘Hers’ are generally frowned upon, when used towards or about seniors.

The higher person has to be given very obvious respect not only in words, but also in physical postures. The lower person, the smaller person, the subordinate person etc. are not to be given respect in words or in physical postures. If this is done, the communication system as well as the route of communication and that of regimentation and command would breakdown.

All these things should not be connected to individual goodness or badness. When one uses the local feudal vernaculars, this is the only way one can function, even if one were good or if one were evil. These behaviour codes do not have any link with moral standards or with ethical integrity.

Falling in love with putrefying codes

Beyond all that, it may be understood that the lower person does not necessarily have any complaints about the system. In fact, if a man is made to concede another person’s greatness as a Mash, Sar, Ji, Mahatma, Sabh, Memsabh etc., a spectacular kind of creepiness enters him. He really falls in love and reverence to that person. He revels in being obsequious, showing servitude, being made to suffer inequities, discrimination etc. In fact, the greatness attributed to MK Gandhi, can be partly attributed to this effect of feudal languages.

For, there is nothing of greatness that can be really found in Gandhi, and there is no training of his that has really improved anyone. Part of his greatness can be attributed to a persevering conditioning of mind through media, textbooks, films and such other things. It may be understood that if a person can don such towering heights in feudal language reverence, not even scandals can breach its powerful fortress walls. This can be seen in the case of Gandhi also.

{The film GANDHI is an example of how people can be redefined using media, visual as well as print. The real Gandhi used Hindi for speaking to the ‘Indians’. However in the film GANDHI, he speaks in English, at least in the English version which was shown worldwide. So, his use of the pejoratives to the subordinate class and their consequent adoration, that springs into action as though a switch is pressed, is not seen or understood by the native-English speakers.

This stands in stark contrast to the depiction of the English colonial persons in Indian films. In these films, many of the antagonist-Englishmen are seen as speaking to the ‘Indians’ in the local vernacular using the pejoratives. This was something that rarely happened. For, the colonial Englishmen were averse to studying and using ‘Indian’ feudal languages and using them to the maximum. See how the actuality is shown in reverse. This is the reality of Indian nationalistic propaganda. That of showing the English in poor lights, when actually the ‘Indian’ master class is the real culprit.


The effect of English

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See my own daughter, when she was brought up in an English atmosphere, right in the midst of a feudal vernacular social system. It may be remembered that at the time this photo was taken, financially I was weak.

Now, there is the other English, the pristine one that was on offer from England. It was an English that can literally denude a towering person off all his superior attributes. A Raman Mash, Raman Sar, RamanJi, Mahatma Raman, Raman Sabh etc. all became a mere Mr. Raman. Or a mere He or His. It is really an intimidating English that no sane Indian would teach to other Indians. Only the Englishmen who came from England were stupid enough to try to do the same here. For, they were striving to denude themselves of all ‘greatness’.

It’s very obvious negative effects can be seen. The English men who ruled India, starting with Robert Clive and many others are never mentioned with any suffixes of reverence to their names in Indian history. Robert Clive was offered homage by Indian princess and kings. He accepted some of them. So he was a ‘thief’. However, the other ‘greats’, the real native looters of India, who more or less spent their whole lifetime spiriting off other’s wealth and attainments, are all great men, great kings, great emperors!

The commitment versus crude cunning

The Englishmen who ruled India spent huge amount of tedious time, making and testing out fantastic administrative machineries in India. I speak thus, because I have gone through an immensity of them and seen the unbelievable amount of honest commitment that they must have had, with no inkling of a personal benefit, to create foolproof administrative systems, in which human dignity was allowed and protected. Yet, there is not one word of appreciation for them. On the contrary, persons who cunningly gather a lot of followers to honour themselves with feudal higher indicant words, garner all the accolades for deeds and misdeeds, with no thoughts on whether their creations are logical, or of long-term usefulness.

The love for inexorable piece of dirt

Once you allow a lower feudal-language-speaking person to improve, then it is a terrible thing. For, the lower person then becomes a stark competitor to you. For, that is the way the feudal language codes work. If that person doesn’t try to overtake you in feudal indicant words, others would. In feudal language codes, all reference to others and even addressing, are in a form of comparison. When a lower person goes up, you would go down in comparison, in indicant words. It is an inescapable item. And inevitable. And immediate in all communications. Everyone notices it, and the valuation information spreads through the social system.

In many ways, this is the real reason that feudal language nations do not improve, even when there is so much wealth around. The need to make the other person a piece of stink is inexorably present.

Yet, if you do not improve a lower person, it is in many ways, a strengthening of a relationship of affection and regard. For the small crumbs that you throw to him or her, he or she becomes entwined in a powerful code of reverence and gratitude. I have seen this in many Indian families. The servants are not allowed any level of chance to improve their intellect, personality or their right to articulation. However, they are given small crumbs of gifts. These things are treated as signs of great affection from the superiors. The superiors maintain them in shackles in feudal words. The shackled state is a very enjoyable one, for they are happy with the affection that they receive.

In one of my relative’s house, many years ago, there was a day of deep consternation. The servant maid, who had been a faithful member of the house since her very childhood, might get married in a few weeks’ time. The possibilities were quite distressing. For, to replace her with a similar person was a near impossibility. The general and very open talk was on how to block the marriage. I am not sure as to how it was done, but it was done. Later, I saw her very openly claiming her great affection to the ‘Chechhi’ (word of respect to female superior) who had bought her saris, and other garments, and given gifts to her far-off family. She was claimed to be a part of the family. Yet, she slept in a bed on the floor in the kitchen.

Her toilet was an Indian-commode in the back of the kitchen, while the others all had their own attached Western-commode toilets. She would never even contemplate on sitting at the dining table or in the chairs in the house, other than on the floor in the kitchen.

However, the language codes were not really structured as one would imagine from an English understanding of the scene. However, I can’t go into that here.

Erasing affection and docile love

Now, to lend the lower persons a chance to improve is to dismantle this powerful gracious system of affection and regard to one’s superiors. Once a lower person goes up, all that happens would be that he would lose respect for the various others who are senior in the social system. In many sense of the word, it was a terrible thing. People do not like the person who does this terrible thing of improving others. In many ways, this was one of the real reasons for the powerful enmity for the British rule in ‘India’. The British rule was in many ways directly interfering with the social systems’ structure and dismantling centuries old human links and pulling out persons from pre-set slots.

Sample ingratitude

I can very easily illustrate this from my own experience. By caste, I belong to the Thiyya caste of North Malabar. It is actually a lower caste of that area. However, in the small areas around the small town of Tellicherry, during the period of the British rule, very good quality English education systems came in. The lower castes received a never-before-in-history chance to break out of social mould. Many of them became so good in English that such names of English classical authors as Sir Walter Scott, R L Stevenson, Oscar Wilde, Charles Dickens, Somerset Maugham etc. became very familiar names among the educated section there. This was a tremendous improvement for a class of persons who were traditionally the lower caste serfs of the cantankerous-quality feudal classes of those areas.

The brazen, yet timid features

English improved the looks and personality of those people who traditionally had the suppressed looks of the lower castes of those areas.

When speaking about the suppressed class demeanour, I need to explain it. It is connected to taunting and teasing codes in such words as Inhi (Nee) {lower you}, Oan (avan) [lower he}, Oal (aval) [lower she}, ayittinkal (avattakal) {stink-level THEM}, Chekkan (lower level Young man}, Pennu [lower level Girl]. When such words are used, there is a spontaneous kind of crushing clasp on the face, expression and other physical features, including that of posture. These are things that need to be scientifically observed and studied. However, the Indian government would not dare do it, for it can powerfully dismantle the present-day persons-in-power.

Varying effects of varying indicant words

The effect is not connected to the individual words, but more connected to the issue of who uses these words to whom, the social context, and how the others view the scene. I mention this to stress that the same words can have different codes connected to them in different contexts. The exact power of this force doesn’t come from a one-to-one interaction, but by a processing of the relationship through the mind of the total social system. In other words, it means that the effect of these words in a father-son relationship is different from the same in a feudal lord-serf relationship.

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The negative impact of negative words such as Inhi (Nee) [Lowest YOU], Oan (Avan) [Lowest HE], Oal (Aval) [Lowest SHE] and others are connected to who uses it on whom. When a friend uses it, it is one effect. When it is used by one’s parent, boss, feudal lord, wife, husband, elder sister, younger sister, elder brother, younger brother, senior, junior, teacher, master, servant and many others, in each case, the effect is different. These are things quite beyond the understanding of an average native-English speaker.
For more on this, read the book:

CODES of REALTY! WHAT is LANGUAGE?

DIGRESSION: When I went through CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON, I found that he had actually made a profound study about the anthropological features of the different castes and class of people in the southern part of the peninsula. I think he even went to the extent of measuring the various angles on the face like that of the nasal bridge and various proportional distances between the various features of the face. Yet, curiously enough, he missed the real software that really designed the features of the faces.

For, every caste will look different, depending on the position that caste is placed in the indicant code position. So that a Thiyya man who is brought up in an English ambience will not have any subordinate looks. At the same time, a Brahmin boy brought up in a lower indicant level position will show more visible effects of mental and physical hammering than some other lower caste persons. END OF

DIGRESSION

English effect on a lower caste and the callous ingratitude

English rule in Malabar brought in a mood that the lower castes, especially the Thiyyas were not under any higher feudal caste by any statutory compulsion. This was a wonderful understanding, which English education gave to the Thiyyas of Tellicherry areas. So that, even a lot of Thiyyas of Tellicherry, who did not get direct English education, did achieve a change in mental mood.

There were later talks about White Thiyyas of Tellicherry, by the people of South Kerala. It was seen by them that a minor group of Thiyyas had inbred with the British and attained European looks. However, it was not the full truth. For one thing, there were not many English persons in Tellicherry. Beyond that, this physical transformation is seen in most Asian-native children born and bred in English nations. Moreover there were a separate class of people known as Anglo-Indians who were the off-spring of Englishmen who had relationship with the local native women. Children born from Continental European blood in native women were also known as Anglo-Indians. Yet, it is also correct that there were a small section of people who had mixed blood among the Thiyyas.

As a slight digression that is necessary to place the records in the proper perspective, I must admit that I have been given some inputs about the presence of Thiyya females who had in fact lived with White men and had children with them. This information has been given by mother, currently aged 85. What she said is this: A few of the lower class females of the Thiyya community did live with the Englishmen, who were living without their own wives. This gave rise to a group of children and households which were mentioned as Koppakkood (copper mix). Yet, the females and the children who were privately mentioned in derisive terms held social prestige due to their close proximity to English society. However, they were not part of the Thiyya majority in Tellicherry.

There is quote I should take from: CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON. This is just for the sake of records, and does not constitute any major substance in this writing of mine.

QUOTE: EURASIAN

There are, in North Malabar, many individuals, whose fathers were European. Writing, in 1887, concerning the Tiyan (Thiyya) community, Mr. Logan states * that ** the women are not as a rule excommunicated if they live with Europeans, and the consequence is that there has been among them a large admixture of European blood, and the caste itself has been materially raised in the social scale. In appearance some of the women are almost as fair as Europeans.”

On this point, the Report of the Malabar Marriage Commission, 1894, states that “in the early days of British rule, the Tiyan women incurred no social disgrace by consorting with Europeans, and, up to the last generation, if the Sudra girl could boast of her Brahmin lover, the Tiyan girl could show more substantial benefits from her alliance with a white man of the ruling race.


The above-quoted part is not part of the stream of the writing here. However, it has been added to acknowledge a reality, which was pointed out by one reader.

Note added in 2023: There is a bit of incongruity with regard to the above-mentioned antiquity of the Thiyyas. I now come to understand that there were two different Thiyyas. The north Malabar and the South Malabar Thiyyas. The north Malabar Thiyya did have a Continental European antiquity in the early centuries. As now, this bloodline is in a much erased condition. As to the South Malabar Thiyyas, it is possible that they originally had Central Asian bloodline. END OF NOTE

Now, what happens? In my own family, there were persons who improved tremendously in those times. They could read and quote English classics. Well, what did they feel of their own achievements? Well, there was not one word of appreciation of British efforts that lend them the freedom. Moreover, the newly acquired freedom and wealth were more or less another problem.

Even though these people improved tremendously through English, they were all powerfully tied to their own caste, social and family seniors, in the feudal vernacular’s respect-pejorative codes. The English benefactors were not present anywhere in these codes. Instead the traditional leaderships, including the Uncles, Aunts (for the family system was Matriarchal), Father, Mother, Elder brother, Elder sister, Elder cousins, Professional superiors, Caste superiors, Teachers, Higher castes and such, still maintained their hold over them. This hold was again the traditional one, wherein one respects and reveres those who suppress.

In this scheme of codes, the British were the outsiders. The social indoctrination was infected by the newly emerging media, controlled by the traditional social superiors. They had been the section who had found the British rule a real menace. For, their lower persons had broken out of the centuries-old shackles.

A few of newly liberated Thiyyas also joined the mêlée in the minor social movement called the Freedom Struggle. Actually this so-called freedom struggle was not a major social event in those days. And at no time was the British rule in danger of being overthrown. But what was quite evident was that there was a general feeling even among the Thiyas superiors that after the British left they could also be part of the ministers who ruled the state. This very feeling was a result of the British rule. For, during the native-king rule, such a feeling would have been seen as a mental disease.

To delineate the social culture that was opposing the British rule in a miniscule mood, I need to quote from an authorised biography of a Kerala-based writer (Vaikom Muhammed Basheer), who also bore the reputation of a freedom struggler:

There was a book being printed at the Mangalodhayam press for another company. He can come to Trichur from Ernakulum to do the proofreading of that book. At that time, the Managing Director of the press A K T K M Vasudevan Nambhoothirippad called Basheer.

Usually writers do not dare sit in front of Nambhoothirippad. (Basheer had made fun of this in his book ‘Oru Baghavathgeethayum kure Mulakalum’, saying that the writers would stand in front of Nambhoothirippad in a pose of deep obeisance and uttering such respectful words as ‘Adiyan’, ‘raan’ etc.)

There was one Thiyya man who attained good English education and joined the RAF (Royal Air Force) as a pilot. After the British left, he was among the senior Indians who took over the Indian Air Force. His words were always disdainful of the British. He couldn’t bear their so-called racism, for he was seen as a brownie.

Now, it is here one really needs to see the affect of improving a lower man. This man was a lower caste man, who would have been mentally suppressed by the local feudal classes by words such as Inhi, Oan, Chekkan, Ayittingal etc. and made to sit on the floors of the higher class outhouses. The plate and glass given to him for eating food and drinking water would be of an inferior mould. Higher castes wouldn’t want to be touched by him. For, he was the bearer of negative codes.

There is Dressing Standards also to be mentioned. Even though it is taught in schools that sari is the traditional dress of the female here, it is a lie. The Thiyya women had to wear a sort of Lungi as a lower garment (a stretch of cloth to cover the lower parts). No upper garments were allowed. They would put a thin cotton shawl over the shoulders, but otherwise remained fully exposed. As to the males, they would wear a thorth (a thin cotton towel) as the lower garment. The upper part was bare and uncovered. When working outside, they would wear a hat made of arcnut tree leaf (paalathoppi).

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Image taken from CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON

PICTURE DESCRIPTION: North Malabar Thiyyas are considered to be a group of people who (are seen mentioned as) arrived on the Malabar Coast in circa 5th century AD. They got subordinated as per the codes of the local feudal language. And became the Inhi, Oan, Oal, Chekkan, Pennu etc. under the local janmis (landlords of the local areas). They were more or less assigned the coconut climbing jobs. And thus attached socially to other communities that were already engaged in this labour. They were not allowed to sit on chair or eat at a dining table. In fact, they themselves were so conscious of their lower status that only the exceptionally impertinent person would even like to do so. In this image, taken in the 1800s, the palathoppis of the males and the bare chest of the females are clearly visible.

I have seen such attire in the late 60s among the members of this community. The first break for this community came with the English rule in Malabar, when a minor section of this community in North Malabar got the chance to learn English.

As to social security, the interiors of a Thiyya labour class family were fully infiltrated by the members of the feudal classes. In that, the female could be addressed by any member of the higher caste by an Inhi and referred to as an Oal and a pennu. This could be done by even a young child of the higher castes.

As to claims over one’s wife, well, it was easily compromised by the local feudal classes and their henchmen. Possibly with the active collaboration of the females themselves. For, they wouldn’t be able to view their own husbands with respect, for he was just an ‘Oan’ to her uncles and to the higher castes. Respect and honour, the really powerful aphrodisiac in a feudal language social system is in the hands of the higher castes and bosses. In a way, it lends the higher caste male a powerful security, for it then becomes a real impossibility for his females to get seduced by the lower caste males. For, the lower caste males would carry really repulsive and suppressed facial features.

{A higher caste woman who falls for the seduction of a lower caste man would be hurting herself severely in terms of lowering her indicant word code position among the lower castes. The lower castes would assign lower indicant words to her, if she does such an indiscretion}.

When his negative codes were erased by English, he made to sit on proper chairs and could eat at the dining table, could read British classics, sit and talk with the British Air Force personnel at a level of personal dignity, no pejoratives in the words of address or referring about him, dress in English dressing standards and be an officer of the RAF; this Thiyya man’s (who I mentioned above) full ire was on his very benefactors. For, he was a brownie among them; he who would have been a chekkan in his own native place! Well, this is a universal truth, and could be a very powerful experience that the English-speaking races experienced all over the world, including the US and in South Africa.

Improving the blacks of the Dark Continent and their entry into earthly paradise

If one were to see the experience of the Black African slaves in the US, this can be very easily seen. Look at the below picture, taken of Black Slaves saved from Arabian Slave Traders by the British West African Squadron.

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It may be true that they do look physically weak and enfeebled by the long days of captivity. However, one can see a bit beyond that and see the quality of people who were brought to the US as slaves. It would be true to say that there would have been other Blacks in Africa in those times, who were from the royal houses and higher classes (as is Nelson Mandela). They wouldn’t have this crippled mental and facial demeanour.

Slavery was abolished in the US (an English nation) within 75 years of the formation of the US. Britain had abolished it many years before that. However, slavery was a world phenomenon, which still continues in most African and Asian nations, without any statutory identification. The shackling is in the language codes. See this video from modern day India.
Beyond this video, one has to see the real demeanour of 80% of Indians. They are very near in looks to the Blacks in the picture given above.

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Now look at the demeanour of the Blacks in the US (picture above).

When I saw the movie Gone with the Wind, I saw the Blacks of those times in the US, featured in it. Well, even though the film was a wonderful one, it was not really able to bring out the real demeanour of the newly brought in African slaves. The slaves shown in the movie had more personality and looks than is seen in most Indian IAS and IPS officers of India (These officials are the royalty of the Indian administration). Well, it is true that some 75 years exposure to English social system can really change the looks and personality of any person. I have seen it happen within 2 months.

These slaves of the US could dress as the US citizens could. They could address their masters with their name with a Mr. or Mrs. affixed. Need not sit on the floor or sleep on the floor, but can use proper chairs and beds; meaning it was not a crime to sit on a chair or sleep on a cot. No pejoratives to suppress their facial expressions and none to contort their physical postures. And relatively more security for the males to see that their females were not taken off by the master class.

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PICTURE DESCRIPTION: The brutal suppression of a tribal demand for return of forest lands that have been cleared and taken over by others after the departure of the British-Indian administration. This took place in the Wynad district of Kerala (North Malabar). Earlier part of the Madras Presidency of the British rule period. SEE VIDEO

Well, if one were to compare all this with what the lower caste, free Thiyyas of pre-British times experienced, the experience of the Black slaves of the US was not one of enslavement but really a period of liberation. The very learning of pristine English and living among an English-speaking social system would have been an entry to Paradise for the lower caste Thiyyas of those times.

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PICTURE DESCRIPTION: The ‘tragedy ‘of being a slave in an English nation for a population that escaped the travails of a ‘glorious’ life in Africa. A scene from Gone with the Wind! Wouldn’t the blacks yearn to be a free man in the Indian subcontinent?

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PICTURE DESCRIPTION: The fabulous experience of being a freeman under the upper classes of the Indian sub continent! Would these people love to escape to an English nation? Image from CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON

DIGRESSION: How to maintain a slave

Speaking about slavery in English nations, I feel that the English persons were the least capable of having slaves. I remember this incident in my life. I had come to my Malabar home in the year around 1983, from Trivandrum. I was understood to be quite incapable of managing workers. For, I was not ready to use the word Nee [Dirt level YOU] to them and to refer to them as Avan and Aval {Both dirt level HE & SHE etc). Moreover, in much later years also, I did not have any qualms about making a worker sit with me and converse. These dispositions were quite in opposition to the attitude of the others in my household. They had no qualms about addressing the workers as Nee. They did not allow them to sit near them. They had to stand apart and if at all, they do sit, they had to sit on the floor. It was quite easily found that the workers were quite respectful to these others in my household, while they held me in no respect.

They stand up in a pose of respect to the others in my household, while very clearly dithering in doubt as to whether they should extend the same obsequious respect to me. For, the system was Malayalam, and quite soon their description of me was near to Avan.

Here it must be mentioned that in later years, I did impose the same social structure around me in English, as I train my trainee in the essentials of English speaking. In this case, I found that managing them was quite easy, and they had no need to ‘respect’ me by getting up or using higher indicant words of respect. For, the ambience was maintained in complete imitation of a pristine English social mood.

MOULDING A NATURAL SLAVE

Now, what is the failure of the English folks with regards to the slaves? Well, they did not know how to impose slavery.

Slavery can be imposed very easily with no statutory dictates. They have to address the slaves with a You, which is the lowest You, which has the non-see-able adjective of Stink. Words like He, Him, His, She, Her, Hers, and even They, Them etc. when used to and about them should also hold the codes of stinking dirt. They should not be allowed to sit on a chair or eat from table.

They should necessarily do all this on the floor. They should not be allowed to address the master class by their name with or without a Mr., Mrs. or Miss prefixed. Instead they should address them with suffixes that are deeply ‘respectful’ and can only be expressed with tedious effort of the tongue. Their toilets and other such things should be markedly different and lower quality in comparison to that of the master class. They should not be allowed to enter the house through the front door. Instead a separate door meant for unclean persons should be kept apart for them.

Their dressing standards should be self degrading. The men should not be allowed to wear a shirt or a pant. Their only garment should be something like what Gandhi told the people of British-India to wear, a loincloth. The females should wear only a similar thing, and should not cover the breast with a blouse or anything similar. A shawl can be put.

They should never be given any education. If they show any inclination for intelligence and studies, it should be sneered away. They should not be allowed into the religion of the master class. They should be asked to have gods and divinities which are markedly different and shows barbarian tendencies.

When speaking to them a very obviously different words and usages should be used, so that they do not learn the higher words and usages of the master class. When their children are being named, they should be told to put such names as Dirt, Mud, Stink, Thief, or if they want to use English names, they should be made to use it in a contorted manner, that denotes lack of learning.

There is no need to specifically tell them that they are slaves. They themselves would claim that they are unclean, unfit and lesser human beings. This is how the master class of the geographical area currently called Pakistan, India and Bangladesh maintained slaves.

However, what did the English folks do? Well, they made them dress in English dressing standards, taught them good English, made them sit on chairs and eat from tables, made them join their religion, gave them education and beyond all this went to war to liberate them, declaring that they are also human being with equal rights. And did what no slave master class in the whole world would do.

They allowed their children to be with the children of the master class with no demarcation that they are the children of the slave class. And at the end of this entire endeavour, what did the native–English class get back as gratitude? Well, only claims of suppression, exploitation, enslaving and claims for repatriation.
But look at India. The very enslaved class will voice support for their very suppressors who treat them like dirt.

It is time that the native-English speaker of US demanded compensation for all the great improvement that a very barbarian kind of people from a very dark continent was given.

A tangible link to a superior and the unfettering

Here I need to go into another theme which may have a slight link to my book: CODES of REALITY! WHAT is LANGUAGE? I will try to explain it without taking recourse to the inner details of the codes involved. It is like this: When some White persons, mainly from GB, US or some West European nations comes to the place where I stay, or are brought here by someone who is having some big business enterprise in the Middle East, a lot of effort is done by the persons who brought them, to see that they do not get acquainted with the others in the social setup.

It is not just about White people, but about everyone who is a big shot or a big government officer. However, there is the working of a code in that. A socially visible acquaintanceship with someone big is a great enhancement in social value.

However, in the case of acquaintance with an English group, there is another totally different experience also, apart from this one. It is a sort of mental quality improvement. This is a fact about which the natives of English nations do not have much ken. They harp about human equality. However, such themes are there only in English mental moods, and quite conspicuous by their absence in feudal language mental moods.

For, an Asian man mixing with the White English-speaking crowd is really a personality improvement for him. It is not because White is the colour, but because English is the language. However, it may be mentioned that walking around as an equal with any powerful personage is an enhancement of personality. Yet, what gives the Asian man a personality enhancement is the fact that he who is tied down to a crippling social communication system, on being on communication terms of equality with an unfettered group of persons, becomes a display of being unfettered in a superior social software.

The dynamic reverse affect

However, the reverse, that is the effect of walking around and being an equal of an Asian man, unless he is seen as a big man, can be a personality-impairment to the White Englishman. Here it is not race or colour that is creating the issue, but something else. That of the fact that the Englishman is tying himself into the fully fettered social communication system, which by this very quality is a low level system.

Again this issue can be illustrated in another way. In a government hospital in India, the peon sits with the doctor in his consulting room. It is an action that can literally bring the peon to the level of the doctor. And the doctor to the level of the peon, in common communication, unless the doctor has some very powerful shield, that maintains his superiority. The peon feels the positive aura of an elevation, while the doctor could feel the negativity of the lower stance.

If the doctor insists that he is trying to enforce the concept of human equality and such things, he is literally being in a poor state. For, the local vernacular software does not entertain such egalitarian concepts and there are no slots in this software to encompass the idea.

No one in a feudal language mental mood really wants others in his or her social system to improve. Everyone would say such egalitarian concepts, but a person who has really practised this would really be a rare one.

POST SCRIPT: I would like to add here that posting feudal language speaking doctors in English nations would amount to pasting stinking dirt on the local residents of the nation. For, these persons would naturally use putrefying lower indicant words about youngsters and persons who are encoded as lower classes in these languages. The acuteness of the social danger lies in the fact that this degrading and splitting of the social system can be done in a very affable demeanour.

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Last edited by VED on Sun Oct 29, 2023 4:59 pm, edited 2 times in total.
VED
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2. Essence of improving

Post posted by VED »

2 #



Now this brings us to the essential question of: what is improving others? The easiest ideas would be giving them food, giving them education, giving them dress and such other things. Well, food is an essential requirement. Since the word education is a wide one, for the time being one can say, giving information. Dress is also a part of social living. Well, these are only the minimal things, which only make a person barely sustain himself or herself in social living.

These are not the components of improving another person or a group of persons. These are just give the bare essentials to which a citizen of a nation is entitled to, or which he or she acquires by means of work, wealth, pleading, begging, stealing, flattering, sycophancy, representation etc.

Improving is another concept altogether. It is the encoding of certain refining codes that allows a person to live with a level of dignity, self-confidence, basic human rights such as:

  • Right to the security of a family life secure from intrusive words of outsiders

    Right to the security of a family life secure from pejorative indicant words of outsiders

    Right to dignified behaviour/s from others

    Right to ease of posture and pose which others have or use

    Right to sit on a chair

    Right to sit at a table

    Right to sleep on a cot

    Right to be addressed without pejoratives

    Right to not to be forced to concede homage, obeisance, and words of respect etc. to others who forcefully can dominate

    Right to address and communicate with the officialdom with words which others, including the social and official superiors, use to the officials

    Right to accept and address government officials as persons of only equal dignity and stature, and not as divinities and persons to be paid homage and pose of servitude


What is known

This is a concept of human refinement no one really talks about. It may not be true to say that no one knows about these things. It is my personal understanding that people from the feudal language nations and social systems are quite aware of these things, even if these are not in a listed manner as given above, in their minds. For, in feudal language social systems, people communicate very carefully choosing words and usages with meticulous deliberation, fully knowing the ennobling versus degrading effect they have, the amounts of social freedom encoded in each one of them, and also fully aware of the shackling versus unfettering effect it has on persons or groups of persons.

Apposition of opposites

The funniest aspect of this is that the native-English speakers do not have the slightest of inkling about these things. Yet, they feel that they had been the greatest suppressors in this world. This is because the items listed above do not have any pertinence in languages such as English. Such things cannot be discussed or made understood in a purely English experience. This is the whole paradox of the theme of human liberty, human dignity, human rights, racism, racial discrimination etc. The greatest of liberators are seen as the greatest of oppressors! People, who bear the most diabolic mental content in their minds, bask in the glorious deceitful limelight by being known as the best of human races!!

Dirtying free people: the effect on tribal people

Actually the very concept of racism has not been properly understood by the native-English-speaking races, prone as they are to imagine themselves to be in the wrong; for feeling repulsion to persons who really do bear evil dispositions. It is like this: Adhivasi, that is the tribal population who occupied various geographical locations in the nation currently called India, including the Andaman & Nicobar Islands, were very crudely handed over to the Indian administrative domination by the super nut Clement Atlee (British Prime Minister who gave independence to almost all British Colonies all around the world). This nut had no idea about what the real contribution that the British rule had given to the lower class populations of the colonies.

The tribal populations were handed over to the domination of rank outsiders without their own acquiescence or knowledge. Nor were they informed that such a heinous action was being contemplated or done. Now, what is wrong in being summarily handed over to the Indian administration? Well, the problem is that Indian administrators stand on the golden end of the rank feudal respect versus pejorative communication code. Everyone comes under them, and exists at various levels of dirt.

When the tribal populations were brought under the Indian administration, they literally came down below the level of the constables of the Indian forest department and of the constables of the Indian state and central police departments. Both of them are of the dirt level, in terms of stature in their own department, mental calibre, knowledge, information, English proficiency and use of communication codes. The tribal populations stood without any protection from the pejorative codes.

The constables and also everyone above them would use only the dirt level words for He, She, His, Her, Her, Them, Their and much else. There are other words also, like Eda, Edi etc. which have no equivalent words in English. Even the tribal chiefs were made bereft of any protection. No provision was provided in the Indian statues that these words should not be used on the Tribal population, even though Article 46 of the Constitutions states thus:

The State shall promote with special care the educational and economic interests of the weaker sections of the people, and, in particular, of the Scheduled Castes and the Scheduled Tribes, and shall protect them from social injustice and all forms of exploitation.

MY COMMENT:
If the state cannot see the using of lower indicant words as social injustice, then it is a very terrible situation. In the US, a using of a simple word like Nigger is regarded as a crime. If that be so, then using a lower indicant word should be considered as a thousand times crime.


There is more to the effect of this intrusive communication system. That of, splitting the social standards into three or more levels, and thus creating a new rift among the populace. I can’t digress into that here. Now, with the whole tribal population forced to rhyme to the new codes of administration wherein their style of livelihood had no value, they on the whole went down the indicant word codes. Almost all Indians would then start using the same lower level indicant words to them. More or less pushing them more into dirt.

This can have many frill effects like the family system going haywire. For, their wives will start seeing their husbands as mere dirt, compared to the Indians, who would be seen as of golden value in the communication codes. In many tribal areas, the native populations strove to keep this problem at bay by barring the entry of Indians. However, this was not an effective frontier, for the Indian forest department guards would enter into their native homelands with impunity and use intrusive lower indicant words on everyone in the tribal areas. They had no protection from this attack which would reach right into the very vitals of their human dignity.

Their status of being placed at the lower end of the newly formed Indian nation, would soon filter down the social communication. Almost all Indians would use only the worst form of the pejorative forms on them. It is not because the Indians are bad or evil, or innately predisposed to suppress them. It is something that cannot be helped. For, it is in the language codes, which works on its own, even if the tribal population is not in the scene.

Now, this is a thing that should be seen as a racial discrimination. However, no one has given it such a definition. The degrading of the tribal population by the majority Indian population. Yet, it is difficult to mention it as that. For, both of them are defined as Indians, even though it is quite understandable that the tribal population wouldn’t have any idea as to when they became Indians.

Digression

I had just completed my graduation. Some of us took a trip to Agasthyargoodam mountain peak in the Sahyadri (Western Ghats) mountain stretch. It is thick forest everywhere, with foliage growing up to various towering heights.

There were 13 of us. All from the Trivandrum local colleges. So naturally, the only extra adventure we knew as a collective group was to shout challenging obscenities into the air. Aarda Poorimone, Yenthada Pundachimone, Koothichimone and such other profanities which are usually the standard expressions of the local college students and the standard communication codes of the South Kerala policemen.

After moving for a couple of hours through the thick vegetation, suddenly we reached a clearing sort of area. We spied a hut on the edge of the clearing. So some of us sang out the standard expletives as a sign of approach. Immediately we saw two young females, running out into the thick forest cover from the hut.

We approached the hut where we saw a young, shrivelled up tribal youth. He was trembling. We asked him for some drinking water to fill our stock. He gave it to us. Then one of us asked him why the females ran into the forest. He simply said, ‘They thought you were forest guards’.

Now, this is one effect of feudal language intrusion into a social system. It is racial discrimination that is more or less non-tangible in English. Now, let us see the other side of this same racism.

SEE this part of a comment that came sneering at me on SCIENTIFIC AMERICAN’S Ramanujam page:

NEERAJ Replying to VED from VICTORIA INSTITUTIONS:

If we are to then say that all of British India (landmass, as large as Europe) had languages inherently feudal, and almost racist in nature therefore all of India shares these social characteristics, it would be naive, near impossible.


MY COMMENT: This commenter has inadvertently accepted the fact that the language codes are feudal and racist.

Dirtying free people: the effect on native English people

The same ‘Indians’ go to English nations and use more or less the same words and usage to and about the native-English speaking natives, who cannot really understand the tongue. However, the negative effect is there, at least felt in varying degrees by persons who are on the lower side of the indicant word codes. These affected persons may include the youngsters, the refined, the financially lower, persons doing jobs that are seen as menial, low grade work, physical labour and such things. Beyond this, they will feel it, when fellow Englishmen who are seen as doing higher jobs, being given an eerie ennobling. It would be like a wedge is being driven between them.

When they react to the evilness that seem to encase them or attempts to enwrap them, it is called racism. It is racism at the other end. What the White native-English speakers felt and what the tribal populations felt are more or less the same. However, the native-English speakers do not come under the domination of the Indian administration and educational systems.

So, they can react and get defined as racist, while the tribal populations cannot react much, and if they do, they can get suppressed terribly. This is an exact information that should be discussed when racism is debated upon. Would the great thinkers who roam around declaiming about the evils of racism dare discuss things which would reach down to real inner codes of racial repulsion?

READ this article: Decorated British Soldier gets life imprisonment, For murder of Asian waiter

The eerie effects of a non-tangible wedge

Now, if the native-English speakers go down financially, and their social systems crumble and get swarmed by persons from the feudal language nations, then the whole scenario becomes different. Then they are no better than the tribal population who caved in when the assault came in the form of lower indicant words.

Here I think I need to input a minute yet quite powerful reason for the great wind of unrest that gripped many nations in the Middle East. That of a powerful entry and presence of section of people who speak feudal languages. They can literally spit the tight intimacy of the Arab social system by dividing the population into two and drive them both to extremely opposite extremes. A simple example can be mentioned here:

Two Arab women are walking together. There is no sense that they are belong to different social strata. For such a thing is not being envisaged. Two feudal-language-speaking immigrants are discussing about them. One asks the other: Who is that? The answer would be: ‘Oh, she is the doctor’. Here the She would be Avar. Who is the other? The answer would be: ‘Oh, she is the clerk’. Here the She would be Aval. Actually by these simple two sentences, the two persons are being placed at two extremes of the social order. They will feel it in the eyes, glances, propensity to respect’ versus reluctance to ‘respect’, the speed of obedience, tone and much else.

Actually if the presence of these two feudal language speaking persons continues in the ambience, then slowly the two Arab females would feel a distance between themselves which they cannot bridge. For, the plier that forces the wedge is in the hands of stark outsiders. A slow feel of repulsion for the lower placed person would set in, in the other person. The lower placed person would get to feel the distance and elevation of the other. An anger that was not there earlier would enter into the mind of that female. This exactly is the real code that splits the Middle East nations.

Abasing Arabic and about Arabian slave trade

I may need to speak about Arabs and Arabic. Both of them are unknown entities to me. However, I do understand that in standard Arabic, many of the feudal content common in Asian languages is not there. For example, it is said that there is only one You, one He, one She etc. And also there is no definition of a person to be ‘respected’ and a person to be mentioned in pejoratives.

However, due to their historical association with other Asian and African peoples, their egalitarian stance is much diluted. In fact, many Arabs do not consider Asian Muslims as Islam. The real reason could be traced to the issue that the Asian Muslims do define human beings in varying levels. That in itself wouldn’t be the problem. A haram as per pristine Islam.

The problem would be that they, the Arabs and the Arab social system would be thus splintered if Asian Muslims are given the free run inside their intimate spaces in the society.

Beyond that I have been informed that Arabic also has deviated much from its original stance of egalitarianism to fit the Asian and African crowds also in the communication slot. People who do not come as a single unit but appear as splintered layers of peoples have to be thus defined. For this purpose, it is said that non-standard terms that define Asians differently have been encrypted into Arabic.

Now why has this happened? Because the Arabs noticed something eerie in the Asian communication systems. Asians mainly came into their social system as lower employees and may be as slaves. However, these lower guys did seem to have some eerie power in them that could spoil the native social relationships.

Now, there is a tragic issue to be discussed. It is about the Arab participation in slave trade. Actually it is the Arabs who were the persons who raided black homelands and villages and captured many natives as slaves. It is also possible that the higher groups among the blacks also did participate in this trade.

Even now fair-skinned Arabs do raid Sudanese villages and capture people for slavery. Naturally women would be taken for fornication, if for nothing else. However, the Arabs do not view these captured people as human beings. They very powerfully believe that the captured beings are just some higher level animals. Even their children beat them heavily in the firm belief that they are training an animal.

When speaking about training an animal thus, I have to mention the training given to captured wild elephants in India. I have heard that in the earlier times, they would be kept in tight holes dug in the mud, and made to starve. When they are weak, they are pulled out, and given a very brutal training. They are kept tied in huge iron chains and beaten in the most sensitive spots to eke discipline.

The matter may end if the elephants can speak. However, they can’t. And they are addressed and referred to in the lower indicant words in the Malayalam language. And that too by Mahouts who are defined as servant class by their masters. They use blood curdling verbal commands.

Now when English nations attempt to correct this issue in Sudan, it has to first understand what it is that they are dealing with. The enslaving Arabs define these persons as animals. And they despise them as anything other than as slaves.

I need to speak about the social communication codes that may point to some level of self deprecating action in their languages. I have no means to find out if what I am saying is correct. However, I am just mentioning an observation. These people connect their social superiority with the amount of cattle, camel etc that they have. It may point to some feudal code. I remember writing thus in my old book: March of the Evil Empires; English versus the feudal languages!:

Some 20 years ago, I was in a small town in North of Kerala, i.e. in Malabar. I was introduced to three different persons by another man. The Malayalam dialogues may be reproduced here.

• Onu (for him) randu (two) thenga. He has two coconut trees.
• Ayakku (for him) nuuru (hundred) thenga. He has a hundred coconut trees.
• Orkku (for him) ayiram (thousand) thenga. He has a thousand coconut trees.


The reader may here note the differing words used for the word: for him.

For the smallest in society: Onu.

For the higher in society: Ayakku.

For the highest in society: Orkku.

The number of coconut trees a man has, does change a man’s social attributes, starkly. A lower external attribute immensely suppresses a man’s internal attributes, and in many ways, it can have a killing effect on his self-image, and self-confidence.


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Last edited by VED on Sun Oct 29, 2023 5:03 pm, edited 2 times in total.
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3. Command codes in the language software

Post posted by VED »

3 #



Now, there are many things connected to this information that one needs to debate upon when contemplating on the theme of developing others. The core issue is that one cannot identify any person or group of persons as evil. Neither the tribal population nor the suppressing people are bad or good in any particular sense. Everyone is more or less forced to accept certain communication stances which their language software enforces upon them.

Here one must differentiate the issue from moral standards, moral goodness and turpitude. Everyone in a feudal language social system have an innate fear of the lower man. This goes down the social ladder, from the heights to the lowest base. Each person is in a terror of being pulled down, or held down or tumbled down, by others. People act in a wary manner, and use offense as the best means of defence. Giving an inch to the lower man is quite dangerous, as he would immediately make haste to take a mile. These things are universal truths, connected to persons who bear some kind of lowliness, which can be innate, forced upon or indoctrinated.

Sly secrets of ‘improving others’

Now this is a major issue that has to be quite effectively tackled with when one contemplates on improving others. Here the term improving others, is used in the sense of removing restraints in communication, stature, dignity, right to dignity etc. which have been listed above.

It is quite easy to declare one’s aim of improving others. In feudal language nations, it is a falsity and a charade. No one really wants another to improve to the extent that he or she becomes his or her equal in dignity. All one tries to do is to build up a pyramid of followers who have benefited from him, and have become willing disciples or something like that, and who go around chanting the huge amount of benefits this person has showered on him or her. The relationship that has been built up is essentially that of benefactor and beneficiary, and not a new relationship of equal dignity and stature. Essentially, this is a more or less equivalent to the land lady-maid servant relationship that I had spoken of earlier.

Digression

Once I was going through a nearby village, with my mother. A man of age more than 60 came and started showering her with praises and obsequious affection. On my enquiry, I was told that he had got a peon’s job when my mother had been a government officer in the early sixties. At that time, public service recruitment at that lower levels were not always through the PSC. She had given him a chance to get absorbed into the service, by means of allowing him to work first on temporary basis. He was now getting Rs. 5000 per month as pension. These are minor means of building up a list of obsequious followers in a feudal language.

However, no one can find fault with either of these persons. It is not possible to be otherwise. For, if the benefactor aims to make the lower person improve his stature vis-a-vis himself, all that would happen is that the lower person would simply see the benefactor as an equal, and more or less a fool and a gullible idiot. For, he was simply allowing all codes of respect to himself to be erased. Now, it may be borne in mind that this ‘respect’ is not an empty theme. It is the real power that lends power of command, social stature, rights to communication and articulation and much more. Even one’s earning power is connected to the level of social respect one has.

Even the various NGO’s in India who proclaim that they are working hard to improve the living standards of the lower classes here, actually strive hard to see that mental standards of the lower classes are immovably stuck at the subordinate pejorative levels.

Now, no one in India would dare to meddle with the codes of ‘respect’ versus pejoratives that link human beings as benefactor versus the beneficiary. It is like dealing with uncanny possibilities.

Tangible experiences

From my very childhood I did see that there was something uncanny in Indian language communications. I got a better understanding of it when I learned English. The experience was that when others spoke to me, the child, in Malayalam, their attitude was that of teasing an idiot, tormenting the idiot with idiotic questions, making the idiot act out buffoonery etc. At the same time, when the other person was at home in English and spoke it, the communication was more or less that of between two individuals of equivalent human intellect and dignity.

Later in life I have noticed that this is not really a communication code between a child and an adult in Malayalam, but more or less the standard code of communication between a superior and inferior, feudal lord and his serf, rich and poor, benefactor and dependant, boss and servant, Indian police and a common man and such, in all ‘Indian’ vernaculars. However, it would not be correct to say that the superior person is bad or evil and the inferior person an epitome of goodness. The relationship is only relative and every person can don different statures in different relationships, wherein he or she will act out the code of behaviour mentioned.

Many years ago, I happened to ask an acquaintance about his social work, wherein he had been seen working for the improvement of others in society. He simply made a very dry remark, to the effect that he had stopped that work, for it improved the others. Meaning that, they improved and went ‘above’, while he went down.

That is the right form of understanding the word ‘improving’ in feudal language experiences. However, when seen from English, these realities do not don on the native-English speaker, until the wider realities really don on him and his social system. Actually, there is no need for a native-English speaker to deliberately strive to improve another person from a feudal language nation. All that has to be done is to simply allow the other person to move and associate himself in his or her (English persons’) companionship. A rapid change of mental and even physical stature to the positive side perches on the inferior person.

I remember my own daughter’s case. She was brought up in an absolute English ambience, even though she lived in the Malayalam speaking state of Kerala. Once we were right in front of the British School in the New Delhi. We saw the children coming out of their classes in a very serene pose when the bell rang. It was a very vibrant scene, and quite unusual. All White-skinned children, with a very elevated English bearing, quite different from the arrogant pose of the Indian upper class. My daughter, then only around 4 years old, simply told me with no deliberation, ‘I want to join this school and only this school’.

Well, one may feel that I am showing an affinity for the White skin and such things. However, that was not the case. It was simply the most unaffected understanding of my daughter that there was something of the refined superiority in the English kids, and an association with them would be something of an elevation, both mentally and culturally. However, my daughter couldn’t be admitted into the British school, for I did not have the necessary financial acumen to do that.

What not to do

Now, this is what the Asians and the Blacks who entered the English nations received, with not much expenditure other than the chance to be able to live in English nations. However, are they in any manner grateful for that? Well, no is the answer. They only have more complaints about the native-English speakers.

Well, this is an issue that most Asians know and understand. I did once see an Indian boss being quite feudal to his own factory workers, some of them even of supervisor levels in the workplace. When they come to his house, they have to stand outside. To many of them, some even elder to him, he would use lower indicant words. They were not allowed to enter even the veranda. He would use the pejorative words of Nee and Avan even to and about senior-in-age subordinates. However, outside this premises they were all in a higher mental and social stature than he allowed them inside his premises.

Once I made a minor remark about the issue of being so derogative to his workers. He simply remarked, ‘There is no problem now. If I allow them more leeway and respect, then they will start demands, complaints, questionings, criticisms etc. Keep them in their place, and there is no problem’.

Now this is a very critical element of all feudal language nations’ political, social and even administrative policy. Even the standard schools in these nations are the deliberate disseminators of the philosophy of ‘keeping them in their position’. For, in feudal languages, if you show respect to the subordinates, they literally ‘climb on one’s head’.

Look at all the immigrant populations in the English nations. They have all improved tremendously in mental and physical stature, to levels quite unbelievable if they had continued to live in their native nations. However, what is their stance? It is not that of gratitude, but one of ceaseless complaints of being under ‘racism’. No one ponders on what the native population in the English nations are being put to bear from their presence inside English homeland.

A sacrilege and a conspiracy

Well, what is it that they would be enduring?

It would be the pangs of the unseen attack on the social scene, family systems and human relationships, and even on the mental quality by the evilness of feudal, society-splitting language systems and codes. For, at a minimum, the feudal language codes would splinter every human link along three directions and layers. It can really make the nation and the people atrophied. However, which native-English speaker would understand these things? Their very proximity does improve the immigrants, and the immigrants know it. For, it is with this intention that they all clamour to reach the English shores. However, it is a great conspiracy that the total reality of what they are gaining and the negativity which they are giving in returned is never discussed or admitted in the open.

I am sure that it is not a conspiracy as one would talk about the illuminati. And possibly it is not something in which there is a centralised leadership. It could be something more or less at an individual level. Almost all individuals who move to the English shores know for sure that they are actually arriving at a paradise when compared to their own native nations. They also know for sure that they are doing a sacrilege when they speak of the native-English speakers in their own native feudal languages. For the words they use about them, about their children, about the various persons doing a lot many jobs, about their monarch, about the prince and princess, and such persons, simply soil them and pull them or push them to levels of dirt and despoilment.

Yet, no one speaks or discusses these things. Does it really matter? Well, think of the concept of sovereignty. Theoretically it is said that it consists of a process by which all citizens jointly give up a particular percentage of their individual rights to another entity, who assures them that it, he or she will ensure their common rights and security from encroachment from others with inimical interests. However, the fact is that the law and order machinery, the administrative set up, the various regimentation of social living all have to have a flow of command downwards, and a focus of respect upwards. Otherwise, nothing will work. {Actually there is very specific virtual software code involved in all this, but I cannot digress into those things here}.

It is like this:
I went to give a Writ petition in the local state High Court against the compulsory imposition of Malayalam on all students. When I was presenting the case before the Chief Justice, I had to compulsorily address him as My Lord. When he was shifted to New Delhi and another lady Justice came into the position, again I was supposed to address her as My Lord.

Well, there is the question of why I should don such a pose of obsequious respect to another human being. Well, the answer is that I am not addressing a human being, but a statutory position.

If this position is treated as a mere person, the statutory authority of the position will get diluted. The same goes with the British Monarchy. During the colonial days, the very words ‘In the name of the Queen’, could act as a very powerful code that set into activation many a regimentation and command routes, and their enforcements, even in far-flung colonial areas, where actually there was no means of enforcement with any tangible tools of power.

When people treat the King, the Queen, the Crown Prince and the other princes who are line to the throne, with scorn, ridicule, jeering and such, actually they are meddling and dismantling the machinery that runs the nation and helps it maintain its antique qualities and command structure and route.



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Last edited by VED on Sun Oct 29, 2023 5:01 pm, edited 1 time in total.
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4. SPONTANEOUS BLOCK TO INFORMATION

Post posted by VED »

4 #.



A widespread attempt to block an information

Now coming back to the conspiracy, I can only relate my own experiences when I do write about the feudal content of Asian and African languages. There is always a possibility that any new idea can be stark nonsense. However, the way to deal with it is not to delete it completely that no one sees it.

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For example, when Sir. Isaac Newton brought in his theories on gravitation, it was greeted with ridicule and scorn by many persons, including men of science. The general comment was that Newton was introducing concepts from his pet Occultism into the realm of science (incidentally, Newton was more of an occultist than a scientist). The question that was asked was: ‘Where is the rope that pulls?’ The fact is that to this day, this ‘rope’ has not been found out or sensed or observed.

Newton was so distressed by the general attack on him and his ‘dubious’ theories, that he did not have the courage to publish his new mathematic discovery, on Differential Calculus. Later Leibnitz, the French mathematical genius came out with similar discoveries.

Now, my problem is that when I mention that there is feudal content in Asian, African and possibly in many other languages, which do have its repercussion on many aspects of the personality of the group of people who speak these languages, I find myself facing a certain kind of attack. Actually, it is not the kind of attack that one would call an attack. An attack could mean a verbal debate on the website where I had written it, claiming that my ideas are stupid and not worthy of reading and such things.

However, nothing of that takes place. Instead, my writings are simply deleted, and at times, my right to write is cancelled. Some sites send me a standard letter saying that I was indulging in ‘hate’ speech. Some people feel that I am White and call me a racist. However sooner than later, my writings simply vanish.

Even though I do not write profanity, expletives, call others idiots and such other things, many times I have been at the butt of such addressing. However, that should not pain me at all, for it more or less falls in line with my own predictions many years ago, when I had only a connection of imagination with the English world, that such things would have come into English conversation and debates as people from rude and feudal native languages barge into and swarm the English nations, and start using English with an abandonment of freedom which they are not innately used to, in their own nations.

I do answer very coherently and to the point, and refuse to enter into a contest of abusive words. This itself would make the others furious.

{Actually, this is also a feature of the feudal language nations, wherein a person seen as an inferior but acting with refinement, which he is not supposed to have, can ignite fury and hate. For example, a District Collector is behaving in a pose of extreme refinement and decency. It is seen as a great individual quality. Now, if his peon also does this, it can be seen as a competition from a lowly guy, who needs to be put down}.

Very soon my writings would selectively disappear and at other times, all mention of that debate would vanish. Now, this is really a very grave issue that the English world is facing. That of something gnawing at their vitals has entered their inside, and no mention about that is allowed.

My first experience of online bitterness towards my ideas was in UkResident.com. However, there was an ambiance for detailed discussion, with a lot of participants. However, that site suddenly changed into an immigration-to-UK site and the debate forum was slowly removed.

My first experience of being attacked online for intellectual assertions was when I wrote on the Wikipedia on the Talk pages of a South Indian caste (Ezhava). I reached this page when I was seeking some information on Kerala castes. The Wikipedia page on this caste had a lot of fabricated inputs which were historically wrong. It was on a very visible attitude of increasing the caste membership by imputing that a certain other caste was a sub-caste of the Ezhava caste. What irked me was the self righteous attitude of the persons who were promoting this idea.

The moment I wrote a correction on this theme, there were a lot of acrimonious wordings in the page from various others who certainly got annoyed. My aim was not to annoy, but to correct the misleading ideas. Some persons starting vandalising my writings and putting terrible ideas into it, to give a guise that I was writing mean themes. There was a complaint about me, and the administrator there did ask me about my seeming mischief. There were a few correspondences, in which I ultimately took time to explain the issue. The Administrator told me go ahead with my writings, without fear.

However the correspondence was exhibited many years later by many others to show that I had done mischief on Wikipedia. Actually, I was not the person who did it and it was understood by the then Administrator. Yet, it is easy to show these correspondences to unheeding people and claim that I had done a misdemeanour. Not many persons care to read the text to the end.

I seem to be going off track from the focus of this subject matter. So I will wind up this part of the conversation by saying that there had been attacks on my writings from certain personnel in MSN India (Microsoft website), Wikipedia Indian Page Administrators (I am blocked from writing on Wikipedia), FaceBook (my account was closed without assigning any reason), Twitter Account was frozen, YahooIndia warned me that my account would be stopped and that they had the right to inform the law enforcement officials about me, Google + warned me that my account would be stopped. However, it is clear that someone had complained to Google and they had sent me a standard warning. Google was polite. Many others weren’t.
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There was a time that my User name was pre-blocked in a certain websites even before I registered in there. I used to comment on the Huffington Post on various new stories. Most of my comments were not of the silly kind and did have an unusual level of profundity. Suddenly one fine morning, my complete posts were removed, and my profile page displayed a heading that this page has been removed.

Controversy as a Marketing Tool

Now, what is it that makes some of the personnel in these firms to act so viciously? Especially when I do not write profanity or use bad words or impute any bad suggestions on anyone or any group of persons. The actual fact is that in many debates I do face acutely abusive words, but I do not mind them. However, removing my comments and writings do point to a singular level of collective intellect that does not want certain ideas to be even discussed. No one wants a controversy to come up.

Actually, over the years I have understood that controversy is just a marketing tool. To destroy that marketing tool, the best way is to avoid any subject from becoming a controversy. However people think that some great intellectual propensity is provoking a controversy. The fact remains that it is only a very concerted and deliberately done marketing action. Even a mere mention by a media is a promotion.

This was very much seen by me when I filed a writ petition in the Kerala High Court against the compulsory imposition of Malayalam language on the students. It was a case that could have been debated and displayed as the handiwork of a crank. I had been told that the Chief Justice would throw out the petition without even taking care to even discuss it. Yet, it was discussed and the writ admitted and number allotted.

However, when the media men read the arguments that I had presented, they had the creeps. For, the arguments were quite powerful. Any mention about the Writ would be like planting a gigantic bomb on themselves. No one reported, other than some slight mention in some far-off district editions of two relatively small newspapers. Readers can see the arguments here.

Speaking about controversy again, there is this writing of mine: What is repulsive about Indians? More than a thousand Indians have read this article. Along with a small percentage of non-Indians. Only one man, a White man from South Africa spoke to me about it. He took up the stand that there was nothing repulsive about Indians, but then admitted that the language issue might be there. He also mentioned that the title of the article would be aimed at making it noticeable. Well, the point is that more than a 1000 Indians did read it and notice it. Even persons who send me terrible expletives combined with profanity were asked by me to read this article.

Well, the title is so terrible that it should have attracted a terrible criticism on me. However not even one person made an outcry or outburst. Why? If controversy should be generated on anything anti-Indian, then this was the apt thing. Why did not even one person take it to the court or make a case against me for degrading Indians? Or at least write a reply to the article.

Well, the fact it that such a controversy would have been simply marketing my article. Many persons would then come and read the article. Well, it could have created problems for those who spoke against it. A most effective stance to destroy my ideas is to ignore it. The very taking it up for criticism would give it life and energy. If it could be deleted, it would be the best attack.

This is the stuff of which huge scale marketing is composed. Political marketing is an art. Gandhi used it. Nehru used it. However, in these times, the field is full of players. It was not like those days when the field was quite vacant and the people quite coy and honest and believing.

An information that can uproot social studies

Now, what is the major theme that runs commonly in all these writings of mine? Well, all of them have a common platform that Indian/Asian/African and some other nation languages have the feudal codes of ‘respect’ versus ‘pejoratives’. From this basic area, a lot of other contentions come up. It is this theme that almost every ‘intellectual genius’ all around the world wants to prevent from being discussed. It would have deep recuperations on most commonly held beliefs with regard to British Colonialism, Languages, Liberty, Freedom, Human dignity, Immigration to English nations, Business Process Off-shoring and many other themes.

There is a huge crowd of persons who have entered the vital areas of every nation, including the English nations, who would literally shiver if they contemplate the possibility of these themes coming up for common discussions. The native English citizens stands dumb, stupid and totally gullible, in the hands of an immensity of other nations’ grand persons, all of whom hold certain common aims and ambitions, beneath the veneer of a very cunning affability.

My stand is neither here nor there. I do not intend to explain it here, but would now strive to carry on with the conversation that I aimed at pursuing. For I am losing focus on the area where I want to reach in this writing. The writing is essentially about the intractable problems of improving others.

The illumination from the English Source Codes

I will have to go through my own life incidences. It is not connected to me having any altruistic aims, but that my stance of inducing English wherever I went and stayed, did act as a sort of lightening up the place and the persons. Here again, I should say that it was not the case of being associated with a great man, for if one associates with great persons, certain positive codes and aura does seep into us. In my case, when I tried to induce English in a social or personal setting, the positive aura and codes that entered was not from me, but directly from the source codes of English.

Here again, there is another thing that I must put on record. It has been my own personal life experience that many people tried to keep me from using the positive codes of English. For, it was clear that it was giving me a more than allowable personal dignity and unfettering of non-tangible chains that should hold me in tight social positions. This has happened from even so-called relatives, who could sense that I was exhibiting a personality size that couldn’t fit into my shoes, so to say, when they allowed me to speak to them in English. For my required subordination would vanish, and there was no way to hold me back.

Being liked and being disliked

The problem quite frankly was not that I would speak cantankerously or was acting to be good, or bad, or would subdue others. However, what really irked them could be many things. Liking and disliking a person is not always connected to a person being good or bad. There is an immensity of factors that can make a person be liked or disliked. Looks, facial expressions, personal habits, words used in speech, tone, reactions, retorts, family position, social position, ability to subdue others with pejorative words, display of respect, companions, social group in which one moves and much else.

There is another very significant thing also. That of being in a social or professional position, which others don’t want him or her to be. This can even be inside the family hierarchy, or any other hierarchy. Persons who do not limit themselves in ways and manners to the position in which they are supposed to be in, can actively be disliked. And persons, who condone their own forced positioning, can be liked.

So in any social or familial competition, my being liked or disliked has no connection to me being good or bad, or my being the better side or worse. So, in the detailing I am going to give here, the reader need not take a mental picture of this writer being good or bad.

All I am aiming to do is to try to decipher the codes and other finer issues that could be working in the relationships. So, it may said that even persons who have been quite inimical to me, and acted against me or tried to cause harm to me, were only the pawns in the study that were needed to lead me to understand the basic structure of the virtual codes that control human emotions.


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Last edited by VED on Sun Oct 29, 2023 5:03 pm, edited 1 time in total.
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5. Forgetting as a social art

Post posted by VED »

5 #


One of the starting points in this is an issue of forgetting. There was a situation in my Upper Primary class. I had come from an English background and crudely admitted into the Kerala version of ‘schools’ in class 5. The drastic difference of ambience and teacher features has been mentioned in this writings. So I wouldn’t go into that here.

In the Upper Primary class, I was to find quite a lot of difference in mental focus. I started bringing Enid Blyton books to school and started exchanging it with some students in the upper classes, who were also reading it. So, one of my close associates in the class, who sat with me also became an avid reader of Enid Blyton. However, after some time there was an altercation between us. I casually mentioned that ‘at least you started reading English novels and stories through my companionship’.

What he retorted back was quite revealing, and more or less a standard in Indian attitudes. He said, ‘Even if you hadn’t been there, I would have started reading Enid Blyton’. However, that was not a truth, for I did later in my academic life, understand that among my companions who more or less came from intense Malayalam backgrounds, none did take up reading Enid Blyton or go in for higher English novel readings, unless I purposefully introduced it. I am speaking of individuals who did not have any background links to such things.

Since I did try to insert English speaking wherever possible, many persons who were in close association with me, and yet spoke of me as a some kind of ‘joke’, did improve their English standards beyond their usual possibility.

Now, what does English do? It doth lend a very discernable brightness to the human personality, and a fetterless freedom of articulation. Native speakers of English do not understand this, and feel that English is just another language like other languages. However, that is a very erroneous understanding.

Improving other: the various techniques

There are different ways to improve another person. One is to stand tall above him, and teach him things. He remains at the bottom, yet, improves in certain ways comparative to his competing companions. Actually, he remains in the same personality. This is not really an English manner of improving.

This is the typical method of Indian traditional systems. A lower man attaches himself to a deemed higher person. This association allows him to gain some social level or position, using which he enjoys a certain level of ‘respect’, which can come in the way of such usages, as ‘Sar’, ‘Unn’, ‘Aap’, ‘Thaangal’, ‘Chettan’, ‘Annan’ etc.

He has to remain in close association to the higher man. If he tries to break free from this contact, unless he has made his own powerful group of subordinates who will stick on to him, he is bound to fall back into the wilderness of ‘no-respect’ and pejorative words. This literally means that usages such as ‘Uss’, ‘Thu’, ‘Thum’, ‘Nee’, ‘Avan’ etc. comes back to perch on him, and all higher usages are removed from his personality.

I remember an incident. Many years ago in a north Indian city, I was witness to commencement of a rupture of relationship between a lady and her loyal subordinate. She was running a business, and people called her name with a Maadam suffixed to it. The loyal subordinate became sort of an undesignated manager of hers. He was addressed by many others, by his name with a Saar or Saab suffixed to his name.

This suffixing was gained by him through his attachment to her. When he acted over smart and tried to carve out a fiefdom of him own, the detachment happened. She very pointedly told me that all his titles of Saar and Saab were due to the position she gave him. Without it, he just became a mere name. That is a powerful denuding of a person’s social individuality.

These issues are totally not there in English, in the sense that an association with a higher man doesn’t create any higher indicant word on him nor does his breaking away from the higher man remove any such indicant words from his personality. {Still it must be admitted that in the virtual codes these things do make changes. I cannot go into that here}.

However, the English manner of improving a feudal language speaking man is quite dangerous, and of unpredictable portends. For the individual who is being improved is under the influence and indoctrination of so many others. There is no guru-shikshya relationship.

English manner of improving and its powerful frill elements

Now what is this English manner of improving?

English manner of improving actually aims at the wholesome developing of a social system. In that the persons who learn English more or less gets an opportunity to outgrow the various fetters of their native feudal language that has placed them below many persons, in quite fixed subordinate positions.

That much is good. However, the fact remains that the persons who do improve thus doesn’t usually extend this liberty to persons who are struck under them. What causes the agony of seeing the subordinated persons improve is the fact that everyone is still living in an outwardly feudal language system. In such a situation, when English comes, it moves the subordinated persons to a level of equal dignity with higher persons.

However actually it only has moved the person who is still a subordinate in the native feudal language to a higher plane. In other words, when the communication moves back to the feudal variety, all that is achieved is just the removal of the words of ‘respect’ attached to the higher persons. In other words, the higher persons are pulled into the disreputable levels of ‘no-respect’. Since ‘respect’ is the power code that runs commands, stature, higher earnings etc., a removal of these things could be equivalent to social death.

So generally when persons who live in a feudal-language world learn English, they do not show much haste to share this knowledge with the others. Even if they do strive to teach English to the subordinated class, that English would be only a literal translation of the feudal language codes. It is a substandard variety of English that can be called ‘Coolie English’ or ‘Gandhi English’. For, this type of English carries the same level of insecurity embedded in feudal languages, with regard to the elevation of lower persons.

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CHECK Chapter 48 to know about ‘our’ culture.

My stand

However, I took up the stand that this nation would improve if good quality English without any feudal language affliction could be brought in. There are many reasons for this stand of mine. One reason could be that I had an opportunity in life to see the real quality of British intervention in India, without being affected by the nationalistic nonsensical propaganda that fills the textbooks, and the visual and print media.

One reason for this was the very curious issue of one of my parent being part of the Madras State Civil Service from which she moved to the Kerala government service when the state of Kerala was formed. The various information that I received and observed is quite unique in the sense that many people of Kerala and of India do not know these things. They are observations that should have been erased by time. However, some of what I saw, experienced and observed are there in some of my writings. Horrendous India! A parade of facade in verbal codes!

The general version of the British in Indian historical incidences is that of a people who were crooks, and who ravaged the nation and stole the goods. However, my observations, understandings and manifold experiences in this regard was that the British, especially the English version of them, were a very good team of people who took up the issue of improving the natives here. The British persons who were in India did face a lot of seemingly insurmountable problems from various directions and corners.

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Last edited by VED on Sun Oct 29, 2023 5:04 pm, edited 1 time in total.
VED
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6. What the Colonial English faced

Post posted by VED »

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One was the fact that the natives of this land currently called Pakistan, India, Bangladesh, Burma, Ceylon etc. were of a feudal-language based culture, in which one innately shows respect to those who are powerful, and rude and suppressing. To the weak, the polite and the refined, the general attitude is to be derogatory, disrespectable and to make them the butt of pejorative words. This communication code was the very opposite of what is usually understood in English as effective social communication.

In fact, the early English persons in India were quite surprised to find the landlords treating their serfs with scant concern and leaving them to face the brunt of the ravaging cold and heat, with bare protection. And yet, the more disparagingly they were treated, the more respectful and affectionate they were. It was a real difference from the social scene in England. Actually in this communication code, one can see the real secret code that creates an immensity of Gandhis all around India.

This very issue was not quite understandable back in England. This itself was their first problem. Explaining this geographical area, named as ‘British-India’ by them, to the stay-at-home Englishmen was an impossible thing. For, the social communication had to be translated into English, when being conveyed to England. Here, the essential codes of the golden respect versus abominable dirt social communication were erased in English. So English intervention in ‘British-India’ was understood in England as an occupation of ‘India’ by an English crowd.

Actually, it was a case of Englishmen standing apart from the local crowd. Yet, the very presence of the English persons was creating sharp changes in the social scene. Even their viewing a scene could create changes of straightening up the bent backs of the suppressed classes.

This issue of mere sight of another person creating social changes is connected to the virtual codes in a language. I have discussed this issue in my book: CODES of REALTY! WHAT is LANGUAGE? However, to put it briefly, it may be expressed thus: When a youngster is viewed by a feudal language speaking person as an inferior, the child would feel the clasping nature of the vision which would be making his or her features bent or go lower in stature. However, if the viewing person is from a native English background the child wouldn’t feel this.

This thing I have experimented with, and also I have observed the effect of my own children (who know only English) viewing other smaller kids.

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The first problem faced by the English persons who came to ‘British-India’ was the total ignorance of the stay-at-home Englishmen. In fact, there were voracious speakers in England such as Sir Edmund Burke etc. who took up the stance that there was only one God’s truth, and if this truth was true in England, it was true everywhere in the world. However, at that time, the concept of software was not there. Different software can make different programs. Different language software create different social systems and social functioning.

This issue can be found in the life histories of such great personalities as Robert Clive, Wellesley, Impey etc. who were all made to face legal charges in England, of looting ‘India’ and mistreating ‘native Indians’. However, there was no way for them to make the stay-at-home Englishmen understand that ‘India’ was different beyond imagination. I can understand their frustrations. For, even now, when I tried to make the native English speakers understand about the issues of feudal languages and their creepy and atrophying effects on human personality and social systems, many of the persons who came to comment on my inputs were more or less jeering in their tone.

At the other end, there was a tremendous effort to ban me from writing in many websites. Even in such websites as that of HuffingtonPost, I did face this. I was banned. However in such websites the reason that prompted my ban was that there were persons from the feudal language nativity who quite rightly got the creeps that their securely kept secret negativity was being opened up. Otherwise there is no other justification for banning a person who brings in knowledge that is currently not known in the English world.

What the English world is unaware of

English world cannot understand that there are powerful codes in feudal languages. For example, the word You, can variously be used as Nee, Thaan, Eyaal, Ningal, Thaangal, Saar etc. Each of these words has different effects on the person on whom it is targeted. Its cumulative effect is connected to who uses it on whom, and so they do not stand as standalone codes. Moreover the total effect is brought about by a comprehensive processing by the social system. What do the English nations know about all this?

How come such codes are allowed inside the tranquil settings of an English social system without the least of understandings about them? It may be mentioned that no native feudal-language-speaker occupying any position in an English nation wants to even discuss these issues. For their very existence inside English nations would then stand questionable, if such things are taken up for scrutiny. For, what they are doing to the English social scene would come up for discussion and study.

Need to keep apart

However, the English persons inside ‘British-India’ did understand that there was something creepy about the native social communication, in which one has to necessarily exist as ‘respectful’ in word codes. All social actions were to be in sync with this requirement. In many ways, it would bring in regimentation and stiffness to one’s behaviour to go on meeting the requirements of this ‘respect’ in words. This was one of the major reasons that made the English persons keep apart from being a part of the native social scene.

And this could also be the real reason why the Boars and the English kept apart from the Black natives of South Africa. Secluding oneself from creepy codes is actually a means of retaining one’s own refinement and a means of lending this refinement to others. It is not bad, even though it has been said that apartheid is evil. I would say that apartheid is good and godly. It needs understanding. My children did practise apartheid to disseminate refinement to others, till they themselves were forcefully made to be part of the negative codes. I will speak about this later.

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Digression: I happened to visit an ashram near to Quilon in Kerala. The saintly person there is a female. The very obvious method used to garner superior aura for the ashram in India was to bring in White persons from East Europe. Their presence do give a feel that ‘English’ persons are her devotees. In fact, many years ago, I was taken to their ashram in Cannanore by an associate, when the saintly person came there. She had in attendance a lot of white persons. I was told by my associate to talk to the ‘English persons’.

When I did so, I found that they were quite weak in English. However, when I met the same kind of persons in Quilon many years later, I found them all to have improved their English to very good levels. However, there was one very obvious theme that I saw there. The whites had their own mess hall, where they sat on proper seats and dining tables. However, on the Indian side, the people were sitting on the floor and eating. There was a marked difference between the lowly attitude of the vernacular speaking Indians and the White folks who clearly were not English, but certainly exhibited more stature than the Indians.

I was clearly in a quandary. To eat and sit on the floor. Even in the prayer hall, I noticed the Whites using the seats, while the Indians sat on the floor. I did likewise as other Indians. Varuna had not yet been admitted to the schools. So she simply wandered into the White people’s area and sat down on a seat and had her food. After some time, she came with a family from Britain who had come to see the place.

When I spoke to them, there was a very clear indication that the ashram volunteers (Indians) had been given clear instruction to break up any such communication attempts that would bring in close associations between either sides. Actually, I could understand the emotions behind it, even though I was distressed at that time. There was always the ubiquitous theme of detaching two social groups that had to be necessarily kept in two different platforms, one at an elevation, and one comfortable in a lower position.

But then when I was quite near the saintly person, after standing in the queue for nearly an hour, I happened to notice a White boy in her presence, giving her a gift. She used the word ‘Avan’ about him to her adjutants. It was a totally unnerving situation for me. I was sure that she had no real solution for improving the people here. Improving a people should not be by degrading another.

See this photo of White South African kids being forced to mix with Black native kids. I do not see any issue of skin colour, but that of kids from refined social systems getting rubbed with negative social and cultural input from the Black kids. The issues are to be dealt not at the level of skin colour, but at the real depth of social and language codes. That there is no proper firewall in position to block the negative codes from creeping into the positive arena.

So, one problem was the attack of the ignoramuses back in their native land, England.

It might be good to see this quote from the speech made by Robert Clive in the British Parliament way back in 1772 when he faced a charge that he had looted Indian rulers. :

The inhabitants, especially of Bengal, in inferior stations, are servile, mean, submissive, and humble. In superior stations, they are luxurious, effeminate, tyrannical, treacherous, venal, cruel.

MY COMMENT: This description of Bengal is actually the exact depiction of feudal language codes of India in it candid form. The background of this speech is actually an evidence of the interest England took in the welfare of the natives here in India, from being exploited by the newly arrived Englishmen.

How to improve the lower classes in India

Second, was how to improve the lower classes in ‘India’? It is not an easy issue. When the lower classes are improved, what is actually being done is removing the natural leadership over them that the traditional feudal landlord classes had over them for centuries. A definite amount of content is here on this page, wherein a development of a minor section of a lower caste is discussed.

Actually it is quite a complicated question. There are various hierarchies bearing down upon a lower caste/class person in a feudal language social system. Not only the various higher caste persons, but also so many other persons like mother, father, uncles, aunts, senior in age cousins, elder brother, elder sister, senior-in-age neighbours, persons who give work etc. have a particular kind of authority over a person, which is encoded in the words and usages used in communication.

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Each word that simply means You, He, His, She, Her, Hers, Them etc., words such as eda and edi, and the very using of name without any suffixes of respect, more or less positions a person tightly into a social slot. Added to this issue is the social, class or caste status of the parents and other family relatives. Being under the suppression of a lower class parent or uncle or aunt or cousin and others has its own negativity.

Improving a few persons from this social set-up, who are innately fixed into a particular lower positioned slot is not an easy thing as one can imagine in English. It is not simply an issue of asking the person to speak in English, stand straight (as against stand with an obsequious bent), sit on a chair (as against sit on the floor), sleep on the cot (as against sleeping on a mat on the floor) and so many other things. First of all, each one of these things mentioned has a code to it. For example, asking a servant to sleep on the cot is by itself changing the way the others view him in terms of indicant words.

It can be understood like this: A man and his servant go to a hotel room. Both are of the same age. There are two cots there. If the servant also is allowed to sleep in a cot, near to the master, the way the hotel staff would see the servant would be as more or less equal to the master. He would also be extended reverence, which they ought to show only to the master. The master would see the sudden rise in stature of the servant, as the others use ‘respectful’ words to the servant. It shall reposition the servant in the virtual code arena.

When such virtual distances get lessened, the power of command goes down. For example, to a person who is addressed with reverential words by others, the master would find it awkward to ask clean his shoes or to carry his box. For, in feudal languages, words are encoded with a lot of meanings, as one would say that words used in computer programming do have extended meanings which may not fully fit within the parameters of the English word meaning.

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PICTURE DESCRIPTION: Lower caste Thiyya child brought up in perfect English, without being affected by the negative lower indicant codes of ‘Indian’ vernaculars. Straight posture, without a bend at the neck region.

Sample of the machinery-at-work

Now, imagine that the English persons are training this servant of a native ‘Indian man’. What they are doing is the undoing of all his innate social training, and making him an equal to a native ‘Indian’ master. Now, when understanding the so-called British Colonialism, this Indian master versus his servant system has to be borne in mind. The effects of British Colonialism on the two different entities in this system are two mutually opposite effects. And all interpretations of the total effect of British Colonialism should be viewed from this mutually opposing positions and perspectives.

However, it would be totally wrong to take a stand that the master is in the wrong and the servant is exploited and is in the right. For the reader should put on the shoes of both persons and see what is it one is against. The master would have to actively work to see that his servant remains in his despoiled state. Otherwise it would simply create a creepy eroding of his own positive features in the eyes of the society which contains not only his own superiors and equals, but persons subordinate to him. His stature among his subordinate folks has to be protected at all costs. This is part of his native ‘India’ social codes.

However, to the servant, actually even though he would be basking in the affectionate suppressing by his master, the cosiness of being at a social dignity equal to him would redress his own emotions, and more or less make him lesser fit for his job as a servant of an ‘Indian’ master.

The ‘Indian’ master would be comfortable if his servant sleeps on the floor, near to his cot. This would more or less reinforce the word and usage codes in the feudal language. For, the words such as Nee, Avan, Avattakal etc. can be used towards this position of the servant with more equanimity and power with this vertical distance between them. And the servant also would feel comfortable to use such words as Saar (Maadam/Medam), Thaangal, Ningal, Adheham, Avar etc. towards the upper direction when this vertical displacement is maintained.

Here it needs to be mentioned that the words such as Nee etc. are used not just to servants but also to one’s son, daughter etc. However, the codes and the social processing will be different, and the same level of abominable grade as imposed on the servant wouldn’t be there. (Still some negative features will be there, but that part cannot be discussed here).

Now suppose into this very stable and secure social system, an Englishman enters. He starts speaking to both of them in English. Well, what is he doing? He is doing something that has never been attempted or experimented with, in ‘India’. Both the master as well as the servant is being placed in the same level. It is an event with grave evil possibilities. For the master, it is a cataclysmic event. For the servant also the event is quite unnerving.

A failure to understand his inferiority in comparison to this master could set in. Now, even if this servant is getting a glow of mental liberation, it is not a thing that all his fellow servants would enjoy. For, whenever he is with the other servants, they would sense that some level of his inferiority has been erased, and there is something of the superior in him in comparison to themselves. It would trigger an antipathy for him.

The initial terror in speaking English

Here I am forced to digress to another issue. English is actually a very simple and easy language, compared to so many other Asian and possibly African languages. However, many persons get the tremors when initiating to speak in English for the first time. This unnerving terror more or less makes them feel that English is quite difficult to learn.

There is a real reason behind this paradoxical experience. People who speak feudal languages suddenly experience a planar language. It is like suddenly compressing a 3-D space into a 2-D space.

In feudal languages, a younger man sees an elder or superior person as a higher You, higher He, Higher Him etc. At the same time, the senior person has to see the lower person as a lower You, lower He, lower Him etc. Now, when suddenly the communication is changed to English, the lower man can feel the powerful manner in which he is pulling the senior man to a standard level You, He and Him. He would feel himself pulling himself up to a higher social plane. He would feel the tremendous terror of acting out an impertinence.

At the same time, the senior person would see the lower person being pulled up to a standard You, He and Him. He would also feel himself pulling himself down to a lower plane. He would feel the powerful terror of the social depths.

This is the real reason that many persons become nervous when speaking English in the initial periods. However, when this initial terror wears off, then it is days of basking in the glorious freedom, with activities that can be on the edge of rascality. The same sort of emotions and feelings that feudal-language-speaking persons, who enter into the US, feel and act out.

Now, this is the second issue that the Colonial Englishmen faced in ‘India’. First was the issue of the stay-at-home Englishmen of not understanding ‘India’.

An illustration of the feudal language machinery

English is a planar language and not feudal like the ‘Indian’ languages. So, even if there was statutory feudalism in England, the ‘respect’ versus pejorative form of communication codes was not there in England. Feudalism in language has a very complicated effect on social communication as well human personality and right to dignity. It is not possible to discuss the complete effects here. However, just to make the point understood it may be described here to this extent:

A man goes to see a high official in ‘India’. He is accompanied by his man servant also. He addresses the official as Saar. The high official addresses him as Ningal. At the same time, he addresses the man’s servant as Nee. The man refers to the high official as Adheham or Avar. The high official refers to this man as Ayaal. At the same time he refers to the man’s servant as Avan.

Now when a native English speaker read the above paragraph, he would see a social system structured like a military arrangement. However, that is not a correct evaluation of the scene. What has to be borne in mind is that that the lower level words can actually be pejoratives that degrade a person’s individuality and has a comparative effect. This type of incessant comparison of human individuality and dignity is not a feature in English.

Moreover it has a social effect of creating pyramids of leadership, which are exclusive of each other, and mutually competing.

For more on this, read: MARCH of the EVIL EMPIRES; ENGLISH versus the FEUDAL LANGUAGES! and also Software codes of mantra, tantra, witchcraft, black magic, evil eye, evil tongue &c.



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7. The third quandary

Post posted by VED »

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Now how do an English person mix and become comfortable in such a social system, if he or she has to mix? Well, that was also another quandary that the colonial Englishman had to face. He couldn’t work under any ‘Indian’ unless that ‘Indian’ is socially an extremely high personage. In feudal language social systems, even the very having a higher grade person to be under you can be a great social elevation.

Lower grade persons would immediately use the lower grade indicant words to exhibit a social seniority over another person very visibly and very powerfully. The other man, if he is with a higher level of refinement and intellect, would stink and get despoiled. It is a social terror that cannot be imagined in pristine England. However, the very fact that one’s is a companion of an Englishman would ennoble an ‘Indian’ in the eyes of other ‘Indians’.

Even a huge part of the glamour that such persons as Nehru and MK Gandhi had is connected to the fact that they had lived in England and could address the Englishman with his name with or without a Mr. attached. In the case of persons who did terror attacks, such as Bhagat Singh, the glamour is connected to the fact that he had attacked an English official. Had he killed an Indian official, the same amount of glamour wouldn’t be there. However, here again the paradox is that the Englishman is actually a simple man in a liberal-language world, while an ‘Indian’ leader would be a higher person in a feudal language world.

The liberalism that makes the English world attractive is very easy to discern. Just look at a few persons interacting to each other in English. The easy communication that is seen is delightful. However, if the same persons interact in some ‘Indian’ language like Malayalam or Hindi, one would immediately see and feel the tight containers and routes of communication that makes interaction quite tedious, as one has to keep and exhibit his or her position in every word and usage.

Read this story THE POOL by Somerset Maugham to understand the effect of being part of a feudal language social system on a native English speaker.

Now this was the third problem that the colonial Englishman faced. In his language, human beings have the right to dignity and rights to articulation. He has to see that ‘Indians’ are equal to him. However, how he can he equalise himself to ‘Indians’ who exist at varying levels of equality, with a few of them of golden value and most of them at dirt levels? As per his own social codes, the ‘Indian’ who is equal to him can address him with his name with or without a Mr. prefixed. In ‘Indian’ languages being able to address another person with a Mr. prefixed to his name is seen as a rising-above-that-person communication code.

Moreover, the Mr. disappears fast, and the other man soon becomes a ‘mere’ name. {I have experienced this effect and its traumatic after-effects, when I used to correct persons who come addressing me with a Saar. I tell them to address me with my name with a Mr. prefixed. It is taken as a licence to address me with my name with no Mr.} He becomes equal to the level he mixes with, and this can be a maddening affect.

The fourth issue

There is this fourth issue that the colonial British faced. That of there being two extremely different and mutually opposite demeanours for the British rule in ‘India’. The first one was that displayed by the English East India Company. Seen from the modern Indian nationalistic fervour perspective, it was quite a traumatic experience for ‘Indians’. However, the real fact was quite the reverse. The officials of the East India Company on an average had a very low opinion about the ‘Indian’ ruling classes. They could see through the veneer of their so-called affection for their lower-down depending-classes. The suppression and despoilment that they wreaked on their serfs.

The issue here was that they (East Indian Company) could employ the lower classes, which indirectly led to their (latter’s) mental and physical improvement. The first positive effect was that the lower classes could get to learn English and be on close contact and physical proximity to the native-English speakers. The very seeing of native-English speakers is a mentally elevating event.

This is a thing which most people do know, even though very few people do acknowledge it. Brightness comes into the mind as one gets to see and talk to English speakers. This may quite easily be mistaken for an affinity for the White skin coloured persons. However that is not the exact truth. Because the speakers of such egalitarian and planar languages such as English do induce positive effects into the mind of a person who is in fetters created by feudal language codes.

It is an effect seen and observed in many persons who have had the occasion to be exposed to an English ambience. It is not something a fantastic building or a five star hotel can create, but something that is quite apart from the fabulousness of monetary riches. I have experimented with this and observed this effect in the case of my own daughter as she was brought up in a totally English ambience, away from the sting of feudal codes. I have seen the positive changes that came into other children who were her companions. This all took place when I stoutly kept away from my rich family ambience and lived in surroundings of total penury.

I have also seen the negative effect eroding her positive qualities as she was forcibly put into a rich school, among rich kids, by my rich family members, as she mentally bore the brunt of a feudal degrading Malayalam language ambience, which was there, even though no one spoke to her in Malayalam. This was only an experiment and an observation of mine, and I should not say that there is anything personal in any of these things.

The British had no concern about the master class here. And they could directly deal with the lower classes here. Now, it must be admitted that the master class would feel the terror and the torment. It is like an ‘Indian’ master’s servant and family moving with the British, and talking to them in English. It may be mentioned here that most ‘Indians’ do not want their servants to speak in English.

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I have seen this very frankly been told to the servants by the ‘Indian’ masters and their wives. For instance, in many households in Bangalore, due to the fact that many people do speak English at home, it is quite easy for their servants to pick up English.

Something that cannot bear scrutiny

However, it is not a proposition that the Indian master class can allow. It is not an individual failing. It is only an understanding that if the servants speak in English, it is akin to the slaves of old time USA becoming equal citizens. The blacks over there do not acknowledge it. The fact remains that they received the opportunity to speak in English, and that made the difference. They were lucky to be the slaves of the English speaking races. Most other lower classes all around the world do not get this opportunity. They do not get it, and so they remain loyal, obedient, complacent servants, even though their position is worse than that of the black slaves of the US in actuality.

The blacks got the opportunity to learn English, claim for equality, claim for more than equality, right to question their benefactors who they call their enslavers (actually they were enslaved by slaver traders, many of whom were Arabs), and received their right to use profanity on them, and also to protect themselves from any scrutiny by simply bracketing any such deed as racism. It definitely is a strange world.

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The travails of unintelligent uplifting

In many ways, the ‘Indian’ master class had to do something about it. It is not that they were bad and the lower classes were good. In many cases, the opposite would be correct. The master class would be more refined and softer, but then they would also see to it that the lower class never came up. The issue here is that the lower classes were more or less crude and rough, and ill-mannered. Simply allowing them to grow up would only atrophy the social system.

I have seen it happen at least through my observations. The ezhava caste of Travancore princely state. They were kept down and never given a right to take up government jobs other than at very low levels. With the formation of India in 1947, this princely state lost its independence and was forced to join India under the threat of military intervention, if it did not. The ezhavas were given the right to join the civil service. However, they did not bring in quality to the civil service. The civil service simply became a core of corruption, rude public behaviour and much more.

However, in English ruled Malabar, there was no such caste-based ban for joining the civil service. Many lower caste persons did get the opportunity to join even at very high levels. However, they were like a cream of the social system, quite good in English, well-read in English classics and incorruptible to the core. Selection process more or less filtered out others. Here what had happened was an intelligent social engineering done by the British ruling class, wherein they had the right and power to discriminate between what they deemed as quality and non-quality. (Meaning that they were not under democracy).

However, in a few years time after the formation of the nation of India, the lower castes in Malabar also received the right to reservation in public services. Now, the right to discriminate between quality and non-quality was removed. And the lower castes entered the civil services with no affinity for quality attitude to the public and no antipathy for corruption and bribes. The systems atrophied. The same people and same castes, but different selection and filtering codes; different social effects!

This type of discrimination was not enforced in the USA when the blacks were allowed to become equals. So the erstwhile master class was forced to exhibit repulsion for the members of the black races as the blacks started thrusting themselves into arenas of refinement that were definitely not their creation. This very expression of repulsion was to feature and design their own mind, mood and features.

Novels with skin-deep versus profound understandings

A slight digression. I remember reading To Kill a Mocking Bird some thirty years back. Even though the details are not clear in my mind now, and I did find the book quite boring, I do remember feeling that book is quite shallow in its various comprehensions, impressions and perceptions. A typical one-sided impression of realities. Yet, there was the usage White Thrash that was used by the Blacks to discriminate between what they perceived as good quality whites and low quality whites. They can do that. Or can they? On what basis do they discriminate?

There is a core hint pointing to some ‘respect’ versus ‘pejorative’ codes in this verbal phenomenon. The author of the book seems to have missed this code. Her perceptions are quite flimsy as well as simply skin-deep.

Some years later I did see the film ‘A Passage to India’. Did I smell some similarity in the core incident? Well, other things are different. Yet, that film also did reek of miserable shallowness of understanding of ‘India’.

The story is that of a young British girl being taken by a young ‘Indian’ doctor to show some caves. She alleges that he tried to molest her from inside one cave. The film depicts the stance of the local natives assembling in support of the young doctor, and questioning the English girl’s contentions. The fact is that these very natives wouldn’t trust this young doctor with their own daughter, sister or wife, if he were to take any one of them to even a crowded spot, let alone a cave. The story has flaws, even if it is claimed to be based on true incidences. However, there is a point that is missed by most viewers for its gravity.

The native doctor can sue her and claim compensation from her, for her ‘false’ charges. Well, this is essentially the best illustration of the ‘powers’ of an ‘occupying’ English Empire!

I did read the book ‘Gillian’ written by Frank Yerby a few years before reading To Kill a Mocking Bird. For many years, Frank Yerby had been a favourite author of mine. I was quite impressed by ‘Gillian’, in that a very special understanding of eerie codes in African languages was alluded to. I couldn’t then understand how an English author could write with so much insight. Recently I read that Frank Yerby has half-African blood, and possibly had family links to some African language and culture.

Routes and strings of obedience and obeisance

Now coming back to the East India Company, the ‘Indian’ master class had to do something about the fact that rank outsiders were uprooting the social system by allowing their serfs and servants and their children to imbibe English and understand modern social concepts which were quite alien to ‘Indian’ social understandings for centuries. Here one needs to understand the concept of social leadership and routes of command that flows downwards, and the fierce strings of obedience and obeisance that point upwards.

Here before going ahead I need to bring in an illustration from Varuna’s and Ashwina’s lack of formal education. The local school teachers could address almost everyone in the local society who were some twenty years younger than them as Nee, and refer to them as Avan or Aval, as a matter of right of domination. For most of them had necessarily been their formal students. These words, apart from being snubbing, suppressing and also regimenting, were also words that made them line up as subordinates to the leadership of individual teachers or group of teachers.

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Now, in the case of Varuna and Ashwina, they were not in this group for there was no way to address them in Malayalam and make them understand this regimentation. Simply addressing them as Nee and referring to them as Aval would have no effect. It would be like the case of the White foreigners who used to folk to Kerala shores for tourism. At least some of the native population would, out of spite, use the pejorative words on them and about them, but to no avail. For, the effect comes more in making them understand the meaning, or in making a lot of others admit the usage and its meaning. The White foreigners would simply smile and wave and move around, claiming, ‘What a sweet people’!

It is like making a jeering laughter at another person. The effect comes only if he can be made to hear it. Otherwise the laughter has no effect immediately. {However, it must be put in words here that negative words and also non-verbal codes do have some effects on the virtual code arena, but that item cannot be discussed here. {See my book: CODES of LANGUAGE; WHAT is LANGUAGE?}

The very fact that Varuna and Ashwina were not going to any school, but were in fact trainers by themselves at a very young age, did create a huge mental problem for the local teachers and social leadership. How to use the words Nee and Aval, which were their prerogatives over youngsters? Even the local shopkeepers did not use these words, which among other things would signify their domination over them. However after a lot of acrimonious complaints to the local police department, when Varuna and Ashwina were finally admitted to the local English medium school, I could discern an immediate change in the verbal codes.

Some shopkeepers immediately took the liberty to use the lower indicant words. {Beyond that a very clear lowering of personal quality was also evident in Varuna and Ashwina as they moved at the lower end of the indicant words, under teachers who themselves were placed at various levels of lower indicant words by their school owners’ household}.

The ambivalent codes of benevolent suppression

Actually these words and the right to use them in a social context did connect persons to individual or groups of social leaders. When the English East India Company was taking up local natives as their own staff members, it was a unique situation, the like of which had never before been seen in the same geographical location. When a man becomes a staff or a servant of another higher level ‘Indian’ man, there is not much of a social threat to other social leaders. For, even though if certain social leaders may seem to be competing among themselves, to the extent of even physical fights, there is another powerful code at work, which really unite them at a higher level of cunningness.

That is, the necessity to see that the socially lower class persons does not rise above their station. So that the boss of a person is actually not only his lovable benefactor, but also his constant enemy who wants to see that he does not improve. In this aim, all the social leaders are one group. So another man’s servant is also acknowledged as lower class man by others also, in verbal and non-verbal codes.

However, when the lower persons start working for the native-English speakers, they would get filled up by a powerful feel of being unfettered. In fact, they would seem to be having a mental aura that is higher than the local leaders. Moreover, they do not belong to the regimentation of the local social leadership.

Strings of command and obedience

This much is the theoretical effect. However, this is not fully a practical effect. For, everyone in the local society is still powerfully connected to each other by the feudal language words. Each word has a powerful direction component, which pulls and pushes persons towards certain locations or away from them. Even when a native ‘Indian’ person is occupying a higher level profession inside the East India Company, he can still be dislodged from this position by a simple use of indicant word by another person who can stand in a higher social position.

However, what really happens is not a dislodging, but rather a pulling into a command route by a powerful command link propped on to that person. He then is liable to obey commands which come in soft words, which do not seem to be like commands. Like a uncle of very low social stature coming near a person who is occupying a high post and addressing him with a Nee and referring to him as Avan.

This is actually a very dangerous communication set up, which even now the English world doesn’t seem to be aware of. To explain it fully, I would say that even if an ‘Indian’ is occupying a very high government job in India, or in any English nations, he can still be under the command string of anyone who has received the right to address him with a Nee, and refer to him as an Avan, without being deliberately insulting.

I need to explain the ‘insult’. The pejorative words when used by acknowledged seniors is not seen as a deliberate attempt at insult, for it is a snubbing that is allowed and condoned, and more or less, what the person is conditioned to. However, another person using this as a means of snubbing is an insult.

An uncle, aunt, father, mother, elder sister, elder brother, elder cousin, and many others including friends can do have this right to use the lower level indicant word, which here adjusts itself to the definition of endearments and affection. However, when they say something like, ‘You do this’, the word for YOU is Nee. It has a power inside it that cannot be brushed aside. No professional etiquette, training, decorum etc. can withstand this powerful request, and the person is obliged to do what the other person has asked for. He would set aside professional codes of conduct to do this.

Now, there are several areas that these things can be mentioned as affecting including the professionalism of the civil services in English nations. However, I would mention only one here. It is the habit of UK and US to train the local natives of such nations as Afghanistan etc. into quality troops. It is expected that after they leave these nations, these trained personnel can fend for themselves and defend the nation. Even though the training is quite good, it is seen that the trained personnel do use their guns on their own trainers. The English trainers cannot really understand how such good training gets overtaken by commands of rank outsiders.

The reality is that the same Afghanistan troopers, when they go home or receive a mobile call from their own social leaders, actually get powerful commands which do not have any semblance of a command in English. The exact power of this command lies embedded in seemingly small words like Nee (Thu), Avan (Uss) etc. Just the usage of the word Him as Avan (Uss) about an English officer is enough to dislodge him from his position of a trainer to that of mere non-entity. These things are known to everyone in the feudal language world, but the current day native-English-speaking world has not the least bit of idea about all this.

Another effect of this can be mentioned, which is really of very serious consequence. It is that an ‘Indian’ posted as a government official is differently related to various persons, who come to bear differing connections to him, starting from that of command to subservience. The parents, uncles, aunts, teachers, elder kinfolk all occupy positions of command over him. His friends occupy positions from where they can communicate to his level of government position, and influence his decisions, conduct and also make him bent rules to suit their own purposes.

However, the others, the common man, for whose sake he is really given this job, occupy a position of subservience, fear and terror in connection to him. All these things cannot be understood by an English social researcher by simply going for a superficial transit through the Indian social landscape. And most ‘Indian’ social researchers would simply hide these facts if at all they do understand them. For, they are also stand in the position of benevolence that these codes lend.

I am sorry that I have gone off-course so much. This shall happen again, for I cannot control my thought streams to fit completely into the thin and narrow path towards the subject matter.

Now let me come back to the East India Company. They had ‘Indian’ staff under them, to whom they had given English communication abilities to a limited extend. Their personality would go up, compared to what they had under the ‘Indian’ social feudal bosses. However, they still would be under the command in the indicant codes connecting them to their social bosses, religious leaders, familial leaders, clan leaders etc. Here, I would mention again that in ‘Indian’ feudal languages, one lends respect to those who position him or her in pejorative subordination.

Indicant code switch

I remember one instance in my own life. There was a servant maid in my own household, who was possibly of around 30 plus years age, even though her poverty ridden looks and also the lower indicant word position, had erased her features much. Everyone addressed her as Nee, and referred to her as Oal (Aval). She addressed the others in my household, and my household’s neighbours and friends as Ningal, and as Chettan and Chechi, if they were adults. And she would even use the words Avar for them. However, I did not use the pejorative form of addressing on her.

So, in effect she did not feel any subordination to me. So naturally she was not under any compulsion to use any term of ‘respect’ in connection to referring me. Even though this was not known to me, one day one of my associates came and told me in very effective terms that I should address her in very powerfully crippling pejoratives. Then only would ‘you get respect from her’.

What I was trying to emphasise and make clear is that the local social, religious and familial leadership would have a powerful hold on to the same ‘Indian’ staff of the East India Company. Their opinions, comments, refrains, cautions and the various limitations that they create for them using verbal codes, will powerfully override the various trainings and teachings that the East India Company would have given them. Even though they do actually get more breathing space and individuality under the native-English speakers, they would feel the deep pull of obligation and loyalty to their own native leadership who hold them in the claws of pejorative lower indicant verbal links.

A curve is the shortest route of direct command in feudal languages

This might be the right place to delineate the exact routes of relationship and command in a feudal language system. Look at the link this relationship: Sleeman’s son is Henry. Henry’s daughter is Kate. Kate has a daughter Catherine. Catherine’s daughter is Caroline. Caroline has a son, whose name is Andrew.

How are all these persons related to each other as per indicant words? In English, Sleeman addresses Henry as You. Henry addresses Kate as You. Kate addresses Catherine as You. Catherine addresses Caroline as You. Caroline addresses Andrew as You. In fact, the same word You goes backward also.

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Sleeman....... YOU .... Henry .... YOU .... Kate .... YOU .... Catherine .... YOU .... Caroline .... YOU ... Andrew

Now, look at a similar relationship in a feudal language. Let us take the case of Malayalam. Kumaran has a son Raghavan. Raghavan has a daughter Sudha. Sudha has a daughter Remya. Remya’s daughter is Rani. Rani has a son, whose name is Santhosh.

Now, see how Kumaran addresses his son. There are three words to choose from Thangal, Ningal and Nee. In fact, these three words point to three levels of elevation. The Thangal points upwards. Ningal is pointing towards the same height. And Nee is pointing downwards. Of these three, Kumaran chooses only the one that is pointing downwards. Now, in this situation, Raghavan is in a lower platform. From this lower platform, Raghavan has to address his daughter Sudha. In this situation also, the father has to select the lowest directing word Nee towards his daughter. Now, when taken in a comprehensive context, Sudha is positioned below a platform which already below another platform.

Now when Sudha addresses her daughter Remya as Nee, the lowest of the three indicant words. The same word goes down below to the next platform and then to the next, who is Santhosh.

If one can visualise the scene, in the virtual arena, it can be seen that each person is successively in the dwarfed platform. From Kumaran who is the top most platform, each person goes into a platform that is lower to the preceding one. So that when a link route between Kumaran and Santhosh is visualised, if would be seen going through the family hierarchy, in an arched or curved route.

However, in each platform there are other routes of communication possible, which is not used or taken up. Now, if the same persons are to be connected outside of the family hierarchy or without reference to it, a totally different shape would be seen in the link that connects them.

Now, what has to be mentioned is that the arching of the link has huge power encoded in it. It is like the bending of a stick to form a bow. A power comes into formation that can send forth a piercing arrow, in the form of a stick. In a similar manner, when communication routes gets bend through the presence of indicant words, then a supernatural power comes into the communication.

Now bear in mind that the relationship in the opposite direction is also an arch like formation.

Now, Kumaran can directly connect to Santhosh and Santhosh can connect to Kumaran, without following this route. In which case, it is a route of communication quite detached from the family hierarchy. In which case, both can be on a level of equality dignity, and can be as per the claims that each one would put forward to define superiority or inferiority.

I have had various occasions to feel the difference this makes. Or a simple change from Malayalam to English can make the straightening of the curve in the route. For, in English the route is through a You in both direction. Both sides are just a simple He or She.

Here again, there is this thing to be mentioned. In the feudal language communication, the reverse communication direction is totally different. It is like looking down a road. Then going to the other end and looking back. The perspective is quite different. The picture is different. The arrangement of things is different.

The reverse route is through the H link. A totally different route. Quite different from English. This is the greatest difference between English and feudal languages, in terms of all kinds of social and professional interpersonal communication.

AN INCIDENT

I can mention one such incident that should be in my mind. My daughter Varuna (then around five years) and I visited Bangalore for buying a second-hand computer many years ago. It transpired that I stayed outside on the second day, I might be short of Rs. 100, to buy an Inject Printer. So, I was informed from my family that I could stay in the house of a relative. He was an elderly man who had worked in the Gulf in some Arab’s family. He had arrived at a reasonably sound financial condition. He was good in English. When I arrived there in the night time, he was waiting for me. He lived alone, his wife and children being abroad.

We spoke in English. The relationship route was quite straight, with no curve inside it. However, I could understand that he was not very comfortable with this straight route communication with a young man, who through the family hierarchy route would exist quite below. However, there was no way for him to change the standard of communication. And my daughter did not know any Indian vernaculars.

I knew that he was desperately seeking an external invention to rectify the ambience to suit his low level mental impulse. He started calling my mother on the phone. He said that I can talk to her. However, I told him to refrain from bringing in my mother into the ambience. Yet, he persisted. When my mother answered, he spoke in Malayalam. He informed that I had arrived. Actually there is no crime in what he did. However, the situation here was that he was desperate to bring in the arch in the communication, and I was not conceding to that. He mentioned about me as ‘Avan’.

Again it is not a thing worthy of mention in ordinary situations. However, I knew what was prodding him. The moment he mentioned ‘Avan’ (lowest indicant word for He, Him), there was a very visible change in the ambience. It was quite feel-able, with him elevating and me going down. My daughter, who couldn’t understand the words, could sense it.

What had taken place is actually an example of Code Switching, about which I have mentioned in this book.

Once the phone call was over, there was a very rapid shift of ambience. He changed his communication to me to a mix of English with Malayalam. Whenever the word You had to be used, he would insert the lowest indicant word for You, that is Nee in a proper mixed-up grammar. It is not an extraordinary thing to do in many family communication setups. However, I generally keep away from a communication network, wherein I feel a fetter on my power of articulation.

My tone also changed. I mentioned that I had asked him to refrain from calling my mother. However, since he had shifted me to the lowest indicant level, there was nothing to restrain him from speaking any nonsense that he wanted. The whole atmosphere was that of a young subordinate with no right to any personal dignity staying in his house. He simply mentioned the words, ‘Ninte Nut loose aano!’ (Is your nut gone loose?). (Here the 'Your' word used was of the lowest indicant level, naturally).

The time was around 12 in the night. The place was Bangalore, which is a city that I am not quite familiar with. I told my daughter that we couldn’t stay in that house. She had also understood the phrase ‘nut loose’. We came out and went ahead to find an auto rickshaw to find a hotel to stay.

I mentioned this incident just to give an illustration of the communication that moves through the powerful arch and that which moves independently.

There have been other incidences of a similar nature. The issue is that I do not practise this curved route communication with anyone including those who can come beneath me as a family member. I am sure that many persons wouldn’t mind it even if I were to use it.

Redefining the Sepoy Mutiny

This was the most powerful reason for the so-called Sepoy Mutiny, which has been erroneously defined as the First Indian Independence Movement. Actually, there was nothing ‘Indian’ about it. It was just a local mutiny by a section of ‘native’ army of the East India Company at Meerut, near Delhi. Even the local populace of Meerut did not collaborate with this section of the armed forces which had run amok and were indulging in arson and rioting. An Asian army running amok is a most terrorising thing for any population.

QUOTE FROM WIKIPEDIA:
In 1856, a new Enlistment Act was introduced by the Company, which in theory made every unit in the Bengal Army liable to service overseas. Although it was intended to apply to new recruits only, the sepoys feared that the Act might be applied retroactively to them as well. It was argued that a high-caste Hindu who travelled in the cramped, squalid conditions of a troop ship would find it impossible to avoid losing caste through ritual pollution.


MY COMMENT: If this is taken as a serious contention, among the lot of varied items that are listed as the cause of the Sepoy Mutiny, it is amply seen that as a high-caste repulsion to be with other ‘Indians’. There naturally were other sepoys who stood with their officers.

SEE this quote from WIKIPEDIA:

When on March 29, Sepoy Mangal Pandey of the same regiment revolted and attacked his British officers, it was Shaikh Paltu who saved the life of the adjutant by attacking Mangal Pandey.

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By that time an English sergeant-major had arrived at the scene and attacked Pandey. He was however overpowered by Pandey. While other sepoys looked on, Shaikh Paltu continued to defend the two British officers, calling upon other sepoys to join him. The sepoys, with obvious sympathy for Pandey, chose to remain inactive. Some are reported to have attacked their officers with the butts of their muskets. The sepoys however threatened Shaikh Paltu asking him to let go of Mangal Pandey. Paltu however “continued to cling to him” until the British officers had time to rise.


How traditional leadership would react

The native leadership would watch with consternation at the rising calibre and individuality of the lower classes, the same way as a person holding for dear life and hanging on a tree top would view the rising flood waters. What their immediate preoccupation would be to see that the lower classes turn against their own benefactors. This would be their crowning glory of achievement, wherein the improving lower classes would kill the very people who had improved them, and then revert back to their traditional roles of servitude. Beyond that, subordination will induce a feeling of gratitude, obligation, loyalty, love and affection. A breaking out from subordination will erase all this.

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Before going into the next chapter, the reader is requested to read about the terror that spread throughout the kingdom of Travancore when it participated in a census enumeration conducted by the British-Indian government. The way the traditional leadership could misguide the people and fool them, on all matters of English enterprise. Even though this book is written by an English priest, his mental disposition will not be the same as an Indian feudal language speaking Christian priest. That issue is discussed elsewhere in this book.

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A quote from Native life in Travancore by Rev. SAMUEL MATEER, F.L.S. of the London Missionary Society published in 1883

The report on the Census of Travancore, taken on May 18, 1875, supplies valuable details respecting the population of the State, and their social and religious condition. The enumeration itself caused considerable commotion amongst the people, especially the lower castes. For some months previously the rural populations were in a state of complete ferment, dreading that advantage would be taken of the occasion to impose some new tax or to exercise some bitter oppression, as was often done on various occasions in the old times of cruelty and injustice.

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This opportunity was seized by some Muhammadans and others, to despoil the poor slave-castes of their fowls and other domestic animals, by telling them that the Sirkar was about to seize everything of the kind, and to exact a similar amount annually, so that they had better sell them off at once at any price than lose them altogether. The Sudras also sought to frighten them by the report that the Christians were to be carried off in ships to foreign parts, in which the missionaries and their native helpers would assist.

When numbers were stamped upon all the houses, people thought that soon they themselves would be branded and seized by the Sirkar. Absurd reports were raised. Some said the Maharajah had promised to supply inhabitants for a country which had been desolated by famine. Others said that a certain number were to be shipped off on the 18th May. Till that date the people were whispering “Today or tomorrow we shall be caught.”

For example, an old woman having shut up her grandson in her house for safety, went to call her son, weeping all the way and beating her breast. One who met her comforted her and went back with her to the house, where the child was found half-dead with fright. Many of the people left their gardens uncultivated during the panic, ate up the seed corn, sold their cattle and sheep. One man had ten fowls, and, taking them to a river, he cut off their heads, and threw them away.

So dreadful is the ignorance of the people through want of education. It was even reported that the missionaries had prepared a building on the sea-coast, where a great meeting was to be held, immediately after which the people would be caught and shipped off. Many of the uneducated Sudras also in distant localities were much afraid.

The Native Government did all that was possible at the moment by issuing re-assuring proclamations to satisfy the minds of the people, but this was so far rendered nugatory by the wiles of the former slave-owners, who still hold most Government appointments, and by the amazing ignorance of the Pariahs and Pulayars, who can neither read proclamations themselves, nor ordinarily approach the places of public resort where Government notices are proclaimed. Handbills were also prepared and published by the mission in Tamil and Malayalam; and the catechists went round with the enumerators to assist them.


After the final day, the excitement speedily quieted down, and the people learned a lesson as to the folly of regarding false reports of sinister designs on the part of the Government or the Christian missionaries. The foolish alarm illustrates the evils arising from caste divisions, popular ignorance, and the absence of the simplest elements of education amongst the lowest classes.

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Last edited by VED on Sun Oct 29, 2023 5:05 pm, edited 1 time in total.
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8. A personal briefing

Post posted by VED »

8 #



I can focus on one experience from my own life. Here before embarking on this theme, I should stress that even though there are people who array as my antagonists, in the story, there is no need to frame them as villains or heroes. What I am narrating is only experiences, which gave me insights and observation, and helped me with my experiments on language codes. There is no need to feel that I am the hero or the great. I am not.

I married from a family that had English proficiency more or less tending to zero. My wife, even though formally educated, had no idea about English. Her parents, uncles, aunts and almost all kinfolk at the time were of similar levels. She came to know of Reader’s Digest only after her marriage. Had never seen an English film, and had no idea what an English Classic was. When I asked her to try to speak in English and spoke to her in English, her retort was, ‘My father is not an Englishman’, more or less putting on record her loyalty to traditional links, as she strove to become more proficient in English.

In an ‘Indian’ family, there are positions that are assigned to every member. She was mentally seen as the servant in the household to look after the house. However, I was in a quandary as I faced this possibility as the others in the household cunningly played their game to garner her loyalty to the household by means of verbal codes. She had no qualms about being addressed as Nee, even by younger members of my household, where I myself was not given much value. Assigning values is a means of positioning persons.

I took up the stance that my wife should not be addressed as Nee by youngsters. Moreover, I used to introduce her as Avar (Higher She, Her), even though the standard word meant for wife is Oal (Aval) (lower She, Her). This was seen as a mad proposition, wherein I was more or less positioning her above myself. When I saw her being accosted by the servant maid of my other kinfolk’s household and taking her to the kitchen area and addressing her as Nee, I had to caution her, which she then took it as an affront and sort of controlling her rights of articulation. There was no doubt that the servant maid would have branded me as a male chauvinist who wanted to block the liberty of my wife.

My wife also very emphatically told me that in her own house area, everyone would address other younger persons as Nee (actually Inhi). She couldn’t very well see through the game, wherein this sort of communication had a definite route for ennoblement and another for despoiling.

I had this experience wherein when we were in a government office and I introduced her as Avar. The official took it first as a strange communication, and pointedly asked me what my relationship with the female was. When I said that she (evar) was my wife, he took it as an impertinent action meant to degrade him.

I took my wife everywhere in Kerala and outside, in many of my business tours. Mentally her world expanded. The positive change in her demeanour as her mind started expanding was quite visible. Facial expression had a change. The very fact that she was improving beyond the traditional levels of a female, was not liked by other females in both the households. Here was a female who was being trained to go outside into the various places as a business owner.

Her own family side had the complaint that she was been bullied by me to go out and face the world. When once we came from Quilon, in a crowded train, which we got in without ticket reservation, I had to hear the complaint she was being bullied. For, they would only take a female with a reservation ticket. The issue here was that they travel occasionally. We used to travel frequently and each travel was a different experience.

There was this issue. She at that time did not have the ‘avar’ features in her personality, having been brought up as a person meant to find satiation in ‘Indian’ lower class mentality. So, whenever I took her on my business trips, to give her an exposure to the outer world, it had the effect of inducing a negative value on me. There was even an occasion when a small time businessman in Calicut used the word ‘Chotta’ (small-timer) to a Hindi speaking business agent from the north, on his query of what I was.

It was mentioned and my wife also heard it. She understood it as an attribute of mine, instead of understanding that my uplifting her was creating the negative impression on others. For usually no businessman would take his wife on long business journeys. I was however compelled to do it, for otherwise, my wife would have no difference in mental quality from the maid servant in our household.

Now, the situation was of a female in the household who was slowly becoming very good in English, and was quite well-informed about various outside world features including going to various government offices on her own (which I admit was not an enjoyable thing). Yet, the moment she was seen along with the other females in her household, a very definite difference in facial expression was visible. She could comprehend British and American accent. Now, the whole aim of the others was to see that she rebelled against me.

I tried to bring in English into our mutual communication, to remove the word Nee from usage. This was in effect actually removing my position of domination over her. Yet, her own family members still had command over her by the usage of these kinds of words, which they wouldn’t (and possibly couldn’t) forego. She could be called by phone and asked in very definite terms to defy my wishes in regard to where to go and where not to go.

Her superior demeanour was liked as a presence by her huge link of joint family connections. But then she was clearly becoming better and that positive aura could be cornered by me. Now what had to be done was to see that she rebels and goes off-track. I could see the sinister communication setup that was aiming for this. For, I did notice relatives giving the hint in words and actions that she was quite superior and how come she was married to me? One female relative simply told me, as if to caution me, ‘She is very able!’ with a hint in the voice that I was devoid of any abilities. In no time, she herself was getting the feeling that she was a highly able person who was shackled to a low quality me.

Family troubles came up and business failed, due to this distraction. I could see that the very definite aim of others was to see that I became an employee of some small-time business. That was there in many persons’ pointed words, that I was not working.

The fact was that I was very busy as an English trainer. However, there was my disposition that what I was doing as my business was not for these inimical persons to know and discuss. For, the very fact that I had always kept away from working for others, but subsisting on self-employment was a disturbing thing to many of my relatives who had high-sounding jobs, but still had the issues of being an employee of another person. The mere fact that I was not anyone’s subordinate was a totally unheard of thing.

One day I heard that my wife was joining an English medium school. She was taken up as a teacher. My first child had already being admitted there without my permission. The school was owned by a person who was reputed to have been an Airport worker in Bombay, who had made money by working in the Gulf (UAE Dirham multiplies nearly 20 times in Indian currency] . Now, the very fact that my wife was a low-class rich man’s employee was crushing blow to me. She came home every day with a tremendous feeling of achievement, as she moved with the lowly informed teacher-class who was the employees of an Airport cleaner. He did not know much or rather any English.

However, later, much later as her perspective improved, she started seeing her level as an employee of another competing businessman. For, I was also trying hard to set up an English training institution.

An observation on virtual energy

Now, I have to digress to an area that may be way beyond the context here. It may have some bearing on women’s liberations, husband’s rights over his wife, the social mobility of a wife in a feudal language society and to deep areas of the virtual codes that maintain both the human body as well as reality.

If the wife of a man moves in the company of another man, as an equal or a subordinate or even superior, what is the effect on the husband? Well, if the wife of an IAS officer (the senior most level of the Indian bureaucracy) moves in the company of a peon. How does it affect her husband?

Before going ahead, let me say this: If a good-looking female speaks to me on the road in a positive manner. I immediately feel an energy arising in me. It is more so, if she is in an obsequious pose of respect to me. This is true even if she is not good-looking. Even if it is a male and not a female, there is a certain level of energy increase in me. If a good looking female gives me a warm smile, it showers me with energy and warmth. All these things really improve my social performance in other areas. If the scene of a beautiful female speaking to me is seen by the others in the society, again it enhances my social energy.

In the above paragraph, I used the word ‘I’ because I should not put this claim on others, without their consent. However, what I mentioned here could be a standard truth, especially in a feudal language social system, where indicant words change with virtual energy inputs.

When the wife of an IAS officer moves with a peon, either publically or not, there shall be a definite energy and personality enhancement in the peon. It shall be through various routes of energy flow. One very direct virtual energy improvement through the proximity of a female, a senior positioned female and sexually opposite person. Actually, the feeling of sexual urge is also connected to certain virtual energy spurring. Other indirect virtual energy enhancement could be connected to the fact that the peon is directly getting access to the interiors of the superior echelons of the administrative power.

The first mentioned virtual energy mainly comes from the virtual energy repository of her husband. In fact, if the lady connects to the peon without an adequate firewall protection, the husband would really feel the energy drain.

At the same time, if the peon’s wife is in the presence of the IAS officer, there shall be an energy enhancement in him. But not much, or of comparable values. Unless, it goes beyond the limits of perfunctory contact and goes in for physical intimacy.

Now, the issue of this virtual energy depreciation is there in many feudal language social systems. The main problem in these systems is that various people are in various levels of comparative virtual energy. Moreover this energy can be visualised in a relative manner. Meaning that the frame of reference is quite important. If the frame of reference is official power, it is one kind. If it is physical prowess, it is another. If it is intellectual acumen, it is quite another. Like that.

In the case of wives of men of equal social levels mingling with other men, there is really a virtual energy enhancement in the males, and a consequent depreciation in the affected husbands. However, since it is a dynamic state, with females of every male mingling with other males of equal stature, everyone gets balanced.

In the case of social systems with planar languages like English, this issue is not of much concern, for not much of a depreciation and appreciation takes place between males in the usual case. And everything is balanced as many females mix with many males and vice versa.

However, in the case of an IAS officer’s wife moving in the companionship of or as a colleague of a peon, the situation is filled with a very negative issue to the IAS officer. More so, if it is without his consent. If it is with his consent, and the peon is a loyal subordinate of the IAS officer, then not much of a negative issue affects the IAS officer. For, the wife moving with the peon is only an affirmation of the IAS officer’s command and control codes.

Now, this is something that I need to mention here. When my wife joined as a teacher in a school run by person who had been a cleaner in an Indian airport, it was a terrible blow to my virtual energy. The second factor was that the teacher class therein, as in majority schools in India, was of a very low quality kind. In fact, when Varuna joined the school, it was found that many teachers used to come and speak to her just to improve their English.

Actually this was a training strategy in our English training programme. I do not think that at that moment, any teacher in that school had any idea about English classics, Enid Blyton, the huge variety of English nursery rhymes, English comics, English fairy tales etc. Moreover, computers and Internet were an unknown application to them, while Varuna had been using them for at least four years before joining that school.

Actually, I had no issue with interacting with the teacher class, for I knew my distance from them. Actually I have had taken training for some of them also. However, the moment my wife joined the school as one of the staff there, all my inner superiority literally went limp. Speaking of my weak superiority complex, it was one mental prop that I carried everywhere. I do not know how it came upon me or when it came upon me.

I have had problem with addressing anyone with a Sir or Saar. In fact, in my various living in various locations in India, I have faced financial difficulties of a very acute level at many times. Actually, I would miss a chance to make money at many times, just due to my propensity not to address another man with money with a Sir or Saar. However, at the other end, there was this equally preposterous posture. I would ask others not to address me with a Sir or Saar. Actually an action that was sure to demean my standards.

I was living in the remote village when my house is situated in. I do not have any emotional links to the place. People here respect money for which they are willing to go to the Middle East and work in low level jobs. That is a good thing. However, their children back home do not give respect to persons who are made poor due to the lowering of the Indian currency exchange rate.

In this village, wherein also I maintained an inner mental superiority complex without having any financial acumen to display. {Again I must admit here itself that this pose of destitution was also a slightly contrived one. For, all I had to do was to reassert my family address, and I am back to the level of a fabulously rich standard}. My shallow superiority complex was possibly detected by at least some persons. For, there was one English teacher who had been my non-formal trainee for some time. He came running to inform me that my wife was also a teacher like him, with a very ample display of satiation at having found some platform to bring me to his level.

My wife joined the school due to the various cajoling from family members who wanted to cut me to size. Actually, at that particular time, I had actually being engaged in a very highly earning training programme in a city. However, the terrible planning and conspiracies that were moving in a most concealed manner was disturbing my mind. And as was usual, that training programme also sizzled out.

When my wife joined, for the first time in my life I felt some real depreciation in my virtual energy. I would go cold. In the midst of a simmering afternoon my body would freeze. If a psychologist were to be asked, he would mumble some nonsense about my mind being affected by some psychosomatic illness. Frankly, he doesn’t know anything about the human mind, it machinery and how it works. What he knows about the human mind could be total rubbish. But then that is his bread and butter.

I remember a time when a young man came to me to learn English. I covered myself with a thick blanket and taught him without even looking at him. For even my face would be covered. He improved his English. I do not remember seeing his face.

In my own mind, my case was worse than the case of the wife of an IAS officer joining as a peon in another government office. For, mentally I use to place even an IAS officer below my mental stature. However, an IAS officer gets an astronomical amount of money as pay, perks, pension, commutation of pension and much else. As for me, I need to earn each penny of mine. Moreover, in the case of the IAS officer, he is given the highest statures of the Indian feudal indicant words. As for me, I refuse the heights of the indicant words, and try to exist at a planar level. It is a very precarious location. A precipice, actually, from where the fall to the bottom of the indicant word gorge is quite easy.

I should mention here that many years later when I had mentally accepted the situation, I used to take my wife on my bike everyday in the morning hours to the bus stand around 1 km away. The very going on the bike with my wife, who now had a personality much above local vernacular impact, in the full view of the people in the small town did have a very powerful positive value addition in my virtual code. I would feel the positive energy fill in me. For, I knew the seeing of my wife as an appendage to me was adding to my indicant code value.

It may be added in between that a working wife in an Indian language environment and in an English environment can be a totally different mental and social effect. For, In English there is no issue of indicant codes. In feudal vernaculars, it is there. Powerfully. It can and does create a different world, where every effect is different.

I would like to mention this much about this phenomenon. I have read about some local film-stars claiming that they arrive at some supernatural levels of energy when they act and such things. On close scrutiny, I noticed that they lived in an elevated mental stature of ‘Chettan’, ‘Saar’ etc. along with the huge magnification on the silver screen that promotes them in a larger-than-life mode, a great heroes.

There is naturally a huge enhancement of virtual code values through all this, which leads to powerful energy induction. To erase this ‘supernatural’ level of energy, all one has to do is to have them addressed by their mere name and Nee, and referred to as Avan and Aval, by lower stature persons.

DIGRESSION:

However, I have noticed the exact opposite of this phenomenon in Ashwina when she was admitted to the local English medium school. She, who was never mentioned or addressed in the lower or higher indicant words in Malayalam, was now made to position herself with children who were in the lower indicant word positions at home and school. In each word, gesture and claim, the other children would pull her down to their level. They would get an energy enhancement through this.

As for Ashwina, she would feel the terrible pull down. Every day she would come from school in a terrible mood of heaviness. She would look as if a huge burden was on her.

In the case of Varuna, there was another very much discernible effect. One man, who had shaken hands with her before she joined school in class 5, was quite surprised when he shook her hands one or two years after she had joined school. He said that earlier when he shook her hands, he could feel a very great power in her, and her hands quite warm. However, in the latter occasion, it was as if her energy had drained off. He could feel it.

In the case of Ashwina, she did not face a lot of mutually contradictory experiences, in that she was born at a time, when my own wife took a very rabid stand against my policies, taking into consideration the viewpoint of her various relatives and also relatives from my own side. So, it is possible that Ashwina did have this disadvantage in her early years. Still she was a great trainer in English at a very young age. END OF DIGRESSION

When a subordinate is improved beyond his innate levels

This incident in my life was a sharp evidence on what happens in feudal language systems as one strives to improve the subordinates, who are actually quite satisfied with their lowly lot. The moment you improve them and they are seen as improving beyond their traditional stations, others would impel them to revolt against their very benefactor. In fact, there were times, in the midst of verbal battles when she had no qualms of addressing me with a Nee, Poda etc. Both are words with a direction towards a snubbed, suppressed, dominated inferior, when used outside the ambit of affection for a son, a loyal subordinate, wife etc.

The implausibility of husband-wife equality in feudal languages

Now that I have mentioned the issue of husband-wife communication codes in Malayalam, I am forced to elaborate on this theme, for I cannot leave it unfinished. Is it possible in feudal languages like Malayalam for the wife to be the equal of her husband? Well, it is not possible, in many ways. Maybe she can be the superior, by means of troubling impertinence. However, the equal dignity that is there in an unwritten form in English cannot be enacted in Malayalam. In other Indian languages, one needs to see the exact word code to find out whether it is possible and through which word code route.

I have observed the cumulative effect of this forced equalisation in Malayalam, in the life of my sister. She was a doctor, with a specialisation. Though not of any inimical behaviour codes, she did definitely have an individuality that wouldn’t suit the Malayalam codes. She tried out this equalisation with her husband. She would address him as Nee and he would address her as Nee. She would call him by his name, with no ‘respect’ suffixed. Well, in the intimate areas of their household, it may have no problem. However, in the outside, it could have produced problems for the husband.

For, in the last count, a person’s ‘respect’ in Malayalam words is derived by someone promoting ‘respect’ by such words as Chettan, Ningal, Avar, Adheham, Saar, Maadam etc. For instance, one man introduces another with a suffix of ‘respect’, and naturally the others who hear it are compelled to use it, or at least understand that this man is ‘respected’. Now, in all social communications, this would be definitely missed by the husband.

And these codes of ‘respect’ are the most powerful ingredient in a feudal language social system that gives speed, acceleration and power to all of one’s deliberate social and professional actions. Well, I could only foresee a miserable eventuality in the offing, as the wife tried to achieve equality in word codes that more or less ended up erasing the nobility of the husband.

It is like trying to use MS Word to create an Adobe PageMaker file. A more or less similar product can be made, but then one has to use a lot of cunning ingenuity to give an MS Word file a semblance of a PageMaker product. Actually, the truth is one cannot do Adobe PageMaker functions in MS Word. Only the printed out material can be made to seem as if it is from the other.

There was another observation that came my way. It was connected to the virtual codes that are behind everyone, every material event and even behind the universe. This I have discussed in my book: CODES of REALITY! WHAT is LANGUAGE?

Equalisation to the lower depths

Now this is another aspect of improving a person in English. He or she feels a lot of mental improvement. He would even feel that he or she is quite equal to the person/s who is allowing this English ambience to him or her. At the same time, when he or she is in the companionship or link to his or her traditional social/familial leadership, he or she will immediately fall back to coy subservience.

Now, it is here that another connected phenomenon has to be mentioned. When a native ‘Indian’ speaks in English about a native-English person or another socially senior person allows him or her, the liberty to communicate in English, makes the senior person just a He or She, Him or Her, and His or Her. The subordinate person may even address the senior person by his or her name, with or without a Mr. or Mrs. prefixed.

A mental feeling of equality of status sets in. Now there is an acute social danger that can get triggered. When the junior person moves back into his or her traditional social set, wherein he or she speaks with parents, uncles, aunts and other senior persons, he or she may carry back this social equalisation to this feudal communication arena. Here, the senior English person should not be a mere name, but a name with a suffix of solid ‘respect’.

The word He should be the higher word such as UNN, Adheham, Avar etc. However, the moment the subordinate person speaks about him in this arena, he or she would try to use the mere name or maybe the name with a Mr. or Mrs. prefixed. The moment this is done, senior person is removed from the UNN, Adheham and Avar level to that of USS, Ayaal, or even Avan level.

It is a powerful equalisation to the lower depths of the ‘Indian’ feudal communication set up. The subordinate person would feel a social elevation among his or her native ‘Indian’ companions. In that he or she can use the lower words about the senior person, which is really a totally forbidden action in the local social set up. Actually, it is so powerful that it cannot even be contemplated by most people in a serene mood. {Off course, when one is angry with someone senior, one may use these words, inside the security of one’s home walls).

When anyone does it on physically powerful persons, he or she can very well get beaten up into a pulp. No one would dare to use a lower word about a policeman unless he or she is securely fixed above him. For, the prospect of a broken limb is very much there, if this be attempted.

Yet, the licence to do this horrible thing is what comes about in a lower person when he is given even a temporary transit into the English world of equality.

Now, even though this lowering of social status cannot be done on any socially senior ‘Indian’, the English speaker really has no such defence. He or she can very well get dragged to the depths of social gutters, for the simple crime of associating with a lower ‘Indian’ from an insecure location of equal dignity. Equal dignity is not a concept in feudal languages. This very fact has missed the social studies by an immensity of English academicians (not all).


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9. Fifth issue

Post posted by VED »

9 #



Now this is another danger that the officials of the East India Company and their family members faced in ‘India’. And also all around the world, including in South Africa. It is like this. There is an English family in ‘India’. They find the ‘Indians’ quite friendly and obliging. They get close and become companions. Many ‘Indian’ children mix with the English kids. They play games together.

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Now who gets the mental and social elevation? Well, here the answer has to be a little elaborated. If the ‘Indian’ side is from the higher class, who keep the other ‘Indians’ subordinate, there is not much social elevation to be achieved from they already are.

However, in terms of personal mental stature, the rich ‘Indian’ kids, would feel the elevation as they are just a He or She, and His and Her, far removed from the lower indicant words that their own parents and other seniors wreak on them. This much mental elevation would soon be evident on their facial demeanour.

If the children are from the lower sections of the ‘Indian’ society, they would be bearing the double mental trauma. That of being on the lower side of the indicant words of both the senior sections of the society, and also for their own family members, who themselves are at the bottom of the social communication indicant words. They would really feel more powerful mental elevation, when they are associated with the English kids. It is very much discernable in the changes that would come into facial expression.

Now what about the other side, the English kids? What is the effect on them? Well, it is an effect that should be seen from the outside.

For instance, a socially high Hindu family is residing in a village. One of their sons moves around in the local small town, and mingles with the lower class labourers. He is happy to be with them and sits with them. However, his other brothers move among the higher class crowd, and keeps a distance from the other crowd that their brother is in intimacy with. Even though, a native English speaker may feel that he can understand the issue, the reality is that what he understands is really astronomical distances away from the ‘Indian’ reality. Here the indicant word codes also come into play and every word and usage gets affected by it.

When the son is sitting with the lower classes, and moving with them, there is an outside view, to which he is not a party to. At his own perspective, he is happy and enjoys the companionship which he feels is quite adventurous compared to the dull stiffness of formal social superiority. However, the outside view is of a nut who has had spoiled his indicant word levels by associating himself with the lower indicant word groups.

It is an infectious data that spreads through the social frame. His companions are Inhi (Nee), Thu, USS, Avan etc. He also fast gets linked to these codes, and soon these codes come to perch on him also. Since all social stature, power and much else are connected to these codes, what he has done is to dissipate or erode his innate capacities and adorn himself in filth.

[However, if he manages to create a niche of leadership over them, the effect is quite different. It can then be similar to the effect that many communist leaders of Kerala, who came from rich feudal families, reaped to reach popular leadership. ]

This is an angle-of-perspective issue at best, but still it is real.

Now more or less the same theme gets activated when the native-English speaking crowd mixes and becomes companions of the native-feudal language speakers of ‘India’. However, there is a powerful difference over here. It is quite possible that the native-English speakers do not really get to understand what is the real despoiling code in feudal language lower indicant words that is encasing them, as their social address rapidly gets entwined with that of the ‘Indians’.

A sample code

Here again, there is this issue. It is like this: Who is this? Answer: ‘He is his friend’. Or ‘He is Raman’s friend’. Or ‘He is Raman Saar’s’ friend’.

In this answer, a vital social code is also encrypted, to go along with the answer. This code is encoded in the word ‘his’. This ‘his’ can be avan, ayaal or avar/adheham/saar. Each of these different words, define a different personality, social position and very specific limitations of or excess of social rights. Moreover, the use of mere name or of name with a specific suffix of respect can swing the other person’s social connectivity to diametrically opposite extremes.

Protecting the superior kids

Beyond all this, what will the native ‘Indian’ associate do, with regard to the indicant words? There are certain areas of the ‘Indian’ social context, wherein I have observed that the lower classes understand their own negative aura, and see to it that it does not impinge on their socially high associates. For example, when I was in Travancore (South Kerala), in the late 1970s’, the serving class of the rich men were seen to use ‘respectful’ words about their master’s children. However, in the same period, I experienced a totally different scenario in Malabar (North Kerala) areas.

Here, the servant classes used the lower level indicant words powerfully on most of the children of the master classes, if they were not personally crushed by words by these children. {To a limited extend, the surly nature shown by the Malabar people in this regard could be to a limited extend connected to the fact that Malabar was under British rule, while Travancore areas never had been under British rule.

It overwrote certain communication codes in bits and pieces}.

A slight drowning

Now that I have mentioned the two possibilities, I must admit that the second is more powerful and most people would take that part. Now, if a native-Englishman is in close association with a lower social level native ‘Indian’ man, the ‘Indian’ man can choose between which levels of usages to use to exhibit his connection with the Englishman. The very word ‘I know him’ can be loaded with powerful social meaning. For, it lies in the ‘Him’. Native ‘Indians’ focus on this word, and then assign the two persons social statures.

If the native ‘Indian’ uses the lower words, the Englishman’s stature goes down, while the formers’ stature goes up. If the native ‘Indian’ uses the higher words, not much is changed. However, socially crushed people usually are like people grabbing at even a piece of straw when they are drowning. They would grab at the nearest associate with the lower indicants to lift themselves up. In the process, the other man may drown a bit.

To use a prop

It can essentially be like an ordinary man one day seeing his old classmate as a senior police (IPS) officer. He would have to mention it. If possible a socially visible incident of him shaking the hands of the IPS officer can literally fill him with buoyant energy. Even though this effect is understandable in English also, the tumultuous change of indicant words that this can usher in cannot be conceived of over there. Even if the indicant words do not change, the numerical values encoded in them would rise up spontaneously and uncontrollably. If he can phone this IPS officer, in the presence of others, it would be a very remarkable scene.

However, this scene is essentially different from an English scene in this sense: Other persons, who hear, wait for the communication codes. If the man is addressing the senior IPS officer with a Nee (Thu), it is an effect of equalising himself to the IPS officer. However if he is using other words like Thaan, Eyaal, Ningal, Saar etc. each word spreads a different social message about his connectivity. Yet, in the Indian context, any link to a senior police officer is a power.

For, the IPS officer is powerfully held up above the Indian social system. In the case of the Englishman during the East India Company rule there also, there was a definite level of elevation. However, it is not as powerfully held high as in the case of the IPS officer. For, there was no specific rule in the East India Company that all Englishmen were above the Indian social order, statutorily. So, they had to fend for themselves to some extent. That would mean that they had to encase themselves with the ‘Indian’ social codes of distancing themselves from any encroachment of their positions.

A feel of the evil codes

Well, native ‘Indians’ know these codes innately. However the native-English speaker is literally a novice in these profound themes of social communication. Yet, as he moves around the Indian social scene for some time, he would get to feel the idea. Even though the exact mechanism of the social machinery may not be easy to understand and study. A very powerful understanding that there is a need to cordon off the native ‘Indian’ social setup from encroaching upon the native-English society would be felt. It is really a very healthy approach.

Actually, not many ‘Indians’ of the local society would find any fault with it. In fact, if any Englishman were to become too close to any Indian, especially an ordinary ‘Indian’, there would be many other ‘Indians’ making haste to warn the Englishman to keep the other ‘Indian’ in his position. For, an acknowledged association with the Englishman would elevate the other ‘Indian’ and it would be a pain for the other ‘Indians’ to bear.

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Digression: I need to digress here and mention that this vital piece of knowledge is now not available to the English policymakers in their native-English nations. For, any feeling of discomfort shown by a native-Englishman is declared to be a feeling of racial repulsion, when actually the unease is not really connected to skin colour, but to something more eerie and of more sinister implications.

An inspired hoax

In spite of all these things, there was a huge urge to improve the ‘Indians’, especially the lower class persons, who stood at the level of gutters, under the upper class ‘Indians’. Here I may need to define what this ‘Indians ’is. Actually there are two kinds of ‘Indians’. Both can be said to have a complexion that makes them identifiable as ‘Indians’. Yet, a few are pure gold, standing on the upper strata of the ‘Indian’ feudal language codes. The Adhehams, UNNs, Avar, SAARs, Maadams etc.

In the language codes, they are the gold, the geniuses, the divinities, the Brahmins, the gods! They move in the international arenas, speak English, tell the others that English is bad, send their children to English nations including England, teach the others that the English folks looted this nation and are bad, and they themselves reel in riches looted from the nation by many by pure daylight heist. They include the government employees, the political leaders, the government teachers, doctors, the rich and such.

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However, there is another huge crowd of ‘Indians’ who also have the same colour hue, but are not gold, but abominable stuff. They are ‘Bloody Indians’. They are the THUs, NEEs, USSs, AVANs (oan), AVALs (oal) Eda, Edi, Chekkan, Pennu, Avattakal (ayittingal) etc. They believe that the more they ‘respect’ the other Indians, the more will be the benediction they will shower. They send their children to government schools and try their best to get their children to become doctors, government staff etc.

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If they win in this, these children also join the other side. However that is rarely possible, yet, there will be notable exceptions to provide mental respite to these people who feel that all is not lost. They heartily believe that English is bad for them, and that their tragic plight is due to the looting of the nation done by England.

There is this incident related to me by one female government employee who came to me to improve her English. She was admitted to the nearby Government Hospital for delivery. In her room there was another pregnant person. The nurse asked the former woman as to what she was doing. On being informed that she was a government clerk, she was addressed as Ningal. At the same time, the other female informed that she was not anything like that. Immediately she was addressed as Nee.

One should see and understand the sheer ‘impertinence’ and ‘arrogance’ of the intruder English folk as they dared to improve the lower people of this geographical area.

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10. The sixth issue

Post posted by VED »

10 #



It is here that I need to enter the next issue of agony for the native-Englishmen who were in India during the East India Company rule. The small-time mutiny in Meerut took up the lives of a number of Englishmen. For an English nation, which values the lives of each of its citizens, this small-time event was big calamity. The East India Company rule was disbanded, and the Crown directly entered into the field of ‘Indian’ administration.

It was a crazy intervention and takeover by a group of people who did not understand ‘India’ and had no way to understand ‘India’. Here again, the native-English persons had to face a new social reality. They had to acknowledge the social stature of the higher ‘Indian’ classes, which they had actually ignored in statutory terms. The new policy drafted in the name of Queen Victoria acknowledged the existence and powers of the Indian feudal classes as well as of the native Kings. This was actually a betrayal of the lower classes who had been linked directly to the English officials. Now, they were statutorily positioned under their own native rulers and feudal classes as they had been for centuries.

The tragic reforms

Now, here I must digress to another contention of Indian historians that the various agricultural policies of the East India Company brought in tragic consequences to the Indian famers at the lower end of the social system. Here it must be admitted that the policies were not made by the British administrators with such heinous intentions. However, they did not understand the basic codes on which the social system works. It was surely not correctly understood by the various Governor Generals that being the real worker in the scheme of things was a very, very demeaning position.

For example, in West Bengal when the ancient system of agricultural taxation known as Zamindari System was re-enforced, what really took place was the re-auctioning of the land rights by everyone who could. And the last rung in this downward positioning fell on the actual farmer, who had to bear the huge number of persons above him. It actually is a clear indication of the lack of sympathy, and the crass inhumanity and suppressing mood towards the downward-positioned person in the minds of the native ‘Indian’.

Only the senior most positions in the administration were occupied by the British. The huge number of other staff members was ‘Indians’, who had no pity or sympathy for the common farmer. If anyone is to dispute this statement, he or she has only to deal with the current Indian bureaucracy and see its attitude to the current-day Indians.

SEE this quote from WIKIPEDIA:

In the 18th century, when English and Scots merchants and adventurers began to settle in Mughal areas in significant numbers, they noticed a superficial resemblance between the role and status of the zamindari and the landed gentry the squires or lairds that were once typical of the British Isles. Like the zamindari, the English squires and Scots lairds were the leading proprietors in their villages.

In addition, they were often entrusted with important judicial and governmental functions, by the Crown in their capacities as Justices of the Peace. It was natural for the British incomers to assume that the zamindars of northern India were a kind of local squirearchy, although there were important differences.


MY COMMENT: The greatest difference was that the native language of the area was feudal to the core, which made the lower man a stink literally to the zamindar. This fact was never clearly observed or mentioned by the British policymakers, even though they could its social effects.

Illustrating the new scenario:

Now let me come back to the original issue. It is like this: A young person in a senior official position has a direct link to a person. The senior person meets him, talks with him and even gives him social companionship. He would give him training for writing PSC exams for higher government jobs. Suddenly this person gets a peon’s job in the office of one of the senior person’s acquaintance’s office.

Now what happens to the original relationship between the senior person and the other man? The senior person would find it uncomfortable to meet the man, talk to him as before and give him social companionship. For, if he is attempting to do that, he is connecting himself to a position below so many others in his acquaintance’s office. The communication codes in the feudal indicant words would place him in an awkward position with regard to so many others.

His acquaintance would also be disturbed if he tries to mingle with the peon as he had done earlier, when he had not been a peon. Well, this was the exact predicament of the earlier officials of the East India Company as they came to understand the new social relationship as enforced from across the seas, from far off England by the policymakers of the British Crown. From now onwards, remarkably different social equations had to be promoted, in which the lower classes had to be acknowledged as the serfs of the higher class ‘Indians’. {Allegory: The lower Indian had suddenly become the ‘peon’}.

Those whom the higher ‘Indians’ treated with disdain had to be so acknowledged. If the Englishman was to persevere in his aim of connecting directly with the servant classes of the higher ‘Indians’, he himself stood in the threat of being acknowledged as of a serving class in the indicant word usages. In the earlier times, the British officials did not have to care about what the higher ‘Indians’ thought of them. For, they could very well live above the evaluation of the higher ‘Indian’ classes.

In the earlier times, it was the prerogative of the officials of the East India Company to decide whether to acknowledge them or not. Now they were under statutory compulsion to do so. It was certainly a stab in the back of the lower class ‘Indians’. Yet, they themselves had no means of knowing it. For, all information and understanding comes only if one can clearly decode them. For the lower classes, it was an impossibility. For, they were as it is under the overloaded burden of pushing their everyday life day by day.

Actually the stay-at-home Britons’ understanding of what was happening in ‘India’ was just a very coloured version of what they saw and experienced in their home nation. That of literally low-formally-educated persons going off to ‘India’ and coming back with a very irascible change in their demeanour and behaviour. What these ‘India’-returned Britons were having was an aura of ‘Indian’ social communication in them.

I remember reading these lines in Somerset Maugham’s MOON and SIXPENCE: ‘and she had the efficient air, as though she carried the British Empire in her pocket, which the wives of senior officers acquire from the consciousness of belonging to a superior caste’. It is a hint of what changes perch upon a person who lives in ‘India’ among ‘Indians’ as a socially higher individual.

Seventh issue

Actually, there is another feature change that the current-day Englishmen had not experienced so far in its mighty sense. That of living in ‘India’ among ‘Indians’ at the lower end of the social structure. This effect is the total opposite of the first one, and quite discernible. The opposite I mean is of ‘Indians’ living among Englishmen as one among them. This is case, the Indians improve fantastically.



DIGRESSION:
See this video (British Kids Chanting Vedic Sanskrit Mantras) of English kids being made to learn and sing Sanskrit Mantras. Sanskrit Mantras might have powerful codes. For Sanskrit is a very feudal language. However, the fact is that the teachers who do the teaching would be speakers of feudal languages like Hindi, Tamil, Malayalam etc. In their everyday conversation, the English kids would be literally made to touch dirt, in the lower indicant words used to and about them. These things will slowly encode into their facial demeanours, posture and even their levels of innate self-confidence.

Varuna used to chant these mantras in her school. However, I had cautioned her about parameters of learning a feudal language. The understanding that these languages have powerful codes that can despoil as well as ennoble any entity is there has to be borne in mind when going for imbibing it. One has to be as careful in this as one would be if one were to use a USB in one’s computer. Beware of what software can come inside the computer and spoil the system.

SEE Ashwina, who was pulled away from me by the Malayalam section in the family in her childhood striving to emerge into the unfettered levels of English, and compare it with the English kids striving hard to don the non-tangible shackles of a feudal language. It may be remembered that even though Sanskrit is a very powerful feudal language with possible powers of wizardry (Read my: Software codes of mantra, tantra, witchcraft, black magic, evil eye, evil tongue &c.) , there is nothing on record to show that the majority people in the purported homeland of this language do show the personality enhancement that is typical in English speaking persons.

Living in ‘India’ among ‘Indians’ as a superior person naturally embeds a feeling of divine grandeur on to the person. I have seen this very visibly affecting many ‘Indians’ who had joined the government jobs. A feeling of being higher than others, beyond the purview of ordinary persons and secured from the sharp pierce of lower indicant words, with right to use pejoratives to all ordinary men and women, and also with the feel that that the ordinary people should only communicate with them from a position of servitude in posture and also, if possible in words and usages. It is not an issue of one person being good or bad. It is just that he or she becomes a tangible part of an evil structure.

Neither good nor evil

So I may intercede and make this declaration that when persons from feudal language social systems are assessed, it would not be right to define them as good or bad, based on ethical evaluation points. Most persons are connected firmly and powerfully to certain rigid social constructions such as public administration, private business ownership, private business employment, joint family, superior family, nuclear family and such else. I can explain what I am trying to say here, by giving this illustration:

An IAS officer (the highest level of the feudal Indian Administrative Service). He is a nice person, quite good natured, sincere and with a very benevolent attitude to the people. However, all these good things about him have no meaning to anyone other than to his wife, kids, relatives, companions and friends. When a member of the public approaches him, that person has to move through a special route of approach, that moves him through a lot of rude government clerks and ultimately the peon who stands in front of the door to the IAS officer’s cabin.

What he experiences would to a great extent depend on his own social standing. However, when one takes the case of an ordinary man who has a genuine need to meet the IAS officer for a personal issue, the process of meeting the IAS officer is quite crude and mighty rude. The security policemen, the clerks and the peons would be rude or may be polite when using despoiling pejoratives in their words of address to him. These things are necessarily defiling to the man’s features, both mental as well as physical. He will feel the power that makes him bend and be obsequious.

However when he reaches the IAS officer’s room, he would find a bright face, very friendly and cordial. He may even be asked to sit down, which is a rare experience in most Indian government offices, for the common ‘Indian’. Yet, even though, the IAS officer is friendly, he is definitely not a friend. That should be very much borne in mind. He cannot be addressed as an equal in the feudal array of words and usages.

The communication would definitely go along the route of all higher level YOU, HE, HIS, YOUR, YOURS etc. compulsorily reserved for the IAS officer and his compatriots; and the lower You, He, His, Your, Yours etc. thrust upon the common ‘Indian’.

Now, what is the effective demeanour of this IAS officer, who is actually an epitome of kindliness and compassion? To continue to insist that he is actually a good man, but that he is powerless, is just like saying that the claws of a tiger is not dangerous. Only when the tiger compels it to poke into the prey, does it cause harm. The claw in a live tiger is a part of a dangerous structure which when one approaches, can cause hurt, harm and even dismemberment.

Now, it needs to be stressed that this idea of a good man is not confined to that of an IAS officer. All people in feudal language social systems are part of some social system and associated hierarchy. What he is or she is, is connected to the route to him. Though it may seem that this idea can be associated in planar languages like English systems also, actually the very fact that there is an array of indicant words which act as switching codes at each point in the communication makes this totally different from English systems.

For instance, in the communication between the IAS officer and the common man, the common man can also use any group of words and usages to define the communication. He can say Saar or Thaangal or Ningal or Thaan or Eyaal or even Nee. In each case, the IAS officer’s demeanour, mental equilibrium, disposition of friendliness or enmity or docility or domination, and his own mental stamina changes in accordance to the sense of the word used.

If the common man goes on shifting in his choosing of word levels, the IAS officer would very well feel as if being tossed in a thunderstorm. However, in actuality, these things do not happen, for the common man is very well given a purposeful training in how he should behave to the IAS officer and what level of words he should use, by the various levels of officialdom he had to traverse to reach the IAS officer’s cabin.

Even if he does come in straight, without this traversing, in the usual cases, he would have undergone a thorough training in this regard from his low-quality Indian education, wherein he is mentally indoctrinated about the supernatural standards of the government officials. If he has missed this education, the society, with its various means would have given him the requisite inputs. In the feudal language communication software, for communication, regimentation and harmony to function without any disturbance, each level has to use the proper levels of usage codes, that are mentioned here as indicant words. In all these things, English systems do stand different.
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The concept of route

Since I have mentioned the word ‘route’, I am forced to digress a bit. For, this word has a more significant meaning for me, than what the word may mean in English. It is actually connected to the world of virtual codes. The fact is that every physical entity has a software code existence behind it in the world of virtual software. Now, this theme is totally unconnected to the subject matter here. However, I may need to explain it a bit to induce coherence to the word ‘route’ mentioned above.

Language codes do have powerful connection to this virtual code world. I cannot go more into that theme. However it may be mentioned that each physical being may have a From and To codes encrypted into it. From where it came and to where it is going. From what was its earlier state to the state it is transforming into. Here again, I cannot go more deeper. This value, as a vector (direction) component will be in all physical beings, in their codes of creation and existence.

When we take this conception to the world of human living and to the codes in the feudal languages, there are certain things see-able. For illustrating this, I need to first talk of an intellectual point which has already been discussed philosophically by many others. However, there was some profound information that was missed in those discussions.

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It is like this: There is a glass with water inside it to its half level. The question is, is the glass half-empty or half-full? [The explanation given in the Wikipedia is astronomical distances from the actual depth of this discussion]

Now, this is not just a question of some nonsensical philosophical gimmickry. For it does contain the vital insights to the vector (direction) component.

The answer to the question can be seen through this procedure: Take a glass full of water. The glass is full. Now empty it slowly. When it is half empty, stop the emptying. What is the glass’s condition now? It is half-empty! That is the answer.

Now take an empty glass. Slowly fill it with water. When it is half full, stop the filling. What is the condition of the glass now? It is half-full. That is the answer.

Yet, in both cases, the water in the glass is at the same level!

Actually, in this illustration, there are two different items. One is the understanding of the direction of motion of events. From Emptiness to fullness. And the other from Fullness to emptiness.

The second item is that the words and grammar construction of English also effects this understanding. So, this understanding is essentially connected to how the English words are used. If some other language is used, how the direction component would change has to be studied on the basis of the word codes in that particular language. Well, is reality connected to language, words, indicant words and grammar? Well, there is a connection, but not in so obvious a manner.

SCENARIO

Now, look at this common living scenario. A female is working in a school. She is a teacher. One enterprising young man makes her fall in love with him and marries her.

Second scenario. An enterprising young man has a wife. One fine morning she decides to join a school as a teacher.

Now look at the two females. Both are teachers. Yet, inside them there are two different vector components. The first is a female who was moved towards a husband from the full control of the school. The other female is a wife who was moved from the full control of the husband to the school. Both are essentially different personalities. However, by just seeing them teaching in the school, or going about with their husbands, this vector component code will not be tangible. Yet, it is in there, quite powerfully, influencing so many definitions, future events as well as persons.

This much is the understanding in English. However, when the same scenario is enacted in a feudal language like Malayalam, more powerful vector component codes will come into the scene. This is where one should deeply understand that what the English world envisages is not the full reality in other languages.

When a wife moves from the status of a wife to that of an employee of another person or group or management, there is sharp shift in the indicant word codes. An Aval to her husband and an Avar to the school management would become an Aval to both of them, in most cases. Especially in Malabar Malayalam.

Her husband in most cases would transform from an Avar or Ayaal or even Adheham to the school owner family, to an Avan or Ayaal, especially in Malabar Malayalam.

In the second case, the female would initiate as an Avar or Maadam to the enterprising young man and later, on getting married, she would become an Aval to him and his family. At the same time, the enterprising young man may also go down to an Avan to the school owner’s family.

Now these are things, which do not come up in any sense in an English language communication society. Now, it may be mentioned that each indicant word code does change a person. In fact, A (the person) will change to A1, A2 or A3 depending on the relative indicant word links. When this is studied in depth, one may even find a wide arrays of As, as A gets variously defined in varying complex relationship. In fact, the A in English is a single unitary personality. In feudal languages, it is not like that.

Now coming back to the concept of route, in a particular person’s position, it has a powerful meaning. And if studied profoundly one can even see the way a man is connected powerfully to command locations and to disciples, through the route codes in him.

British-Indian rule versus British rule

There is one more thing of quite tantalising quality to be discussed in this context. Even though the British colonial rule of the sub-continent is generally known as the British rule, it is not an apt name for the second part of this rule. The truth is that the real British rule more or less ended with the demise of the East India Company rule.

The East India Company rule was marked with a ferocious mood of no compromise on quality and no compromise to the native feudal lords and culture. It is true that there were many mistakes and a lot of learning that took place. Yet, the officials of the company had a very vehement attitude of being superior to the degrading inferiority of the ruling classes here.

However, with the coming of the British Crown rule, many native negative features and social machineries were given statutory stature. So that from this time onwards what this land experienced was not an unadulterated English mood of administration, but a mixture of Indian and English. A much compromised one. In which the English official classes had to mingle with and accept the culture and other negativities of the local feudal systems. Most of the officials of the emerging departments were full of local rich people, even at the heights.

Well, in a mood of quaint incomprehension, the modern Indian may find that it was a welcome change. However, it is my contention that it was not. For, the local man from now onwards had to approach the local native ‘officers’ for getting remedies for their grievances. Whatever English education that these ‘officers’ had, they still knew the local feudal vernacular. And the way they behaved with the local common man would be defined by the feudal codes in them.

Even the Indian Civil Service also slowly started getting filled by the local rich men’s sons. They went to England and wrote the exam. By 1947, more than 50% of the ICS officers were natives of British-India. So, what was the real picture of the British rule here? It was slowly shifting more and more towards the native feudal systems. Beyond that from 1909 onwards, the various Presidencies were ruled by the native politicians. So, in fact, it was not really a British rule that was in position here, but a British-Indian version.

This was to affect the people very much. In the earlier times, when they wanted to meet a senior officer, it would be an Englishman who they would be meeting. Now, the chance of meeting an Englishman was lesser. Once the top man is a feudal vernacular speaking native, the same problems that the common man faced in the social system would continue to haunt him inside the government office also. For, even the top man would be connected and controlled by various nefarious loyalties. See this story by Rudyard Kipling: The head of the district

The fact is that the East India Company rule came through fantastic support of the lower class natives of the place. For, they got a first-hand experience of the native Englishmen. However, now what they were experiencing was again the terribleness of native ‘officer’ classes, who abhorred the local lower classes. In many ways, the various minor incidences of rioting and such that took place in some places can be attributed to the fact that the administration was filled with the feudal language speaking ‘officer’ class. Even the incidences that took place in Jallianwalabagh could have much connection to this degradation of the English rule to British-Indian rule.

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{Incidentally, Aurobindo Ghosh, whose rich father sent him to England for this purpose couldn’t pass horse riding exam and thus couldn’t get through. Some joker has written thus in Wikipedia: By the end of two years of probation, Aurobindo had no interest in ICS exam and came late to the horse riding exam purposefully to get himself disqualified for the service. The question is why should this joker try to insult Ghosh?

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What is really wrong in admitting that he was not good in horse riding?

See these next words: At this time, the Maharaja of Baroda, Sayajirao Gaekwad III, was travelling in England. James Cotton, brother of Sir Henry Cotton, for some time Lieutenant Governor of Bengal and Secretary of the South Kensington Liberal Club, knew Aurobindo and his father secured for him a place in Baroda State Service and arranged for him to meet the prince. What is one to understand by this type of silly jingoistic writing? That he refused to pass a public exam deliberately and then got into public service through family connections and nepotism? Well, if it is true it is a very bad example to showcase.]

Have I digressed too much? I do not know for sure. I started this writing to discuss the various issues involved in improving others, from a very standalone posture, with only a very minimal of selfish personal boosting intended.

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Last edited by VED on Sun Oct 29, 2023 5:06 pm, edited 2 times in total.
VED
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11. Conceptualising looting

Post posted by VED »

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Here again I am forced to mention the English East India Company. It is said that they looted ‘India’. I am yet to clearly understand this idea. If trade is looting, well then we need to redefine the meaning of ‘looting’ thus. Otherwise looting is connected to robbery, dacoits, thieving, housebreaking, opening up temples and partaking the hidden treasures, highway robbery, train attacks, pick-pocketing, kidnapping, piracy, bank robbery etc.

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And even carrying off women for fornication. I am yet to see a history of such actions connected to English East India Company. At best, what they did was to crush the menace of Thugges, who were the scourge of the North ‘Indian’ trade routes.

I need to digress to the word loot. The geographical area currently known as Afghanistan, Pakistan, India and Bangladesh was periodically raided and looted by raiders from the North-West during the medieval times. There was Genghis Khan who came from the North-East. He did not really come much south. The South Indians from the current-day Tamilnadu did once reach up to the River Ganges in their raiding invasion. All such raids are prompted by the lure of treasure, in the form of gold, women, beautiful boys and slaves.

For example, there was Muhammad of Ghazni who is reputed to have raided the north-western parts of this geographical area at least 17 times. When viewed from the perspective of Iran and Afghanistan, the north-western parts of India, was part of an extensive empire which covered most of today’s Afghanistan, eastern Iran, Pakistan and north-western India. So much for the claims of modern India, to define the history of north-western India as part of ancient ‘India’ and medieval ‘India’.

Muhammad of Ghazni is said to have desecrated many temples. His men would break open the inner sanctum sanctorum and enter the treasure room of these temples and loot it empty. Women captured naturally were for fornication. The local populations were given the option of converting to Islam or face death by decapitation or worse. Those who converted were immediately made to eat cow meat, more or less polluting their body and soul as per popular Hindu beliefs. When speaking about the amount of wealth in ancient Temples, see the amount of wealth kept in a relatively small temple of a small kingdom in South Kerala. It might be looted clean by the current day occupying government of the place, if they can get away with it.

Google search: SREE PADMANABHA TEMPLE TREASURE



When speaking of how women are treated by invading Asian armies, see these pictures of what the Sri Lanka army did to the Tamil females. There were similar accusations about the Indian ‘Peace’ Keeping Force in Sri Lanka also.

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{Quote: Wikipedia]:
In 1296 CE, the Somnath temple was once again destroyed by Sultan Allauddin Khilji’s army. According to Taj-ul-Ma’sir of Hasan Nizami, Raja Karan of Gujarat was defeated and forced to flee, “fifty thousand infidels were dispatched to hell by the sword” and “more than twenty thousand slaves, and cattle beyond all calculation fell into the hands of the victors.”


MY COMMENT: These slaves never learnt English or developed enough to ask for compensation. Their children still live in these areas in their millions bearing the lower Indicant Word infliction by the higher Indian sections.

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Genghis Khan would sleep with the wives and daughters of the highest persons among his conquered people. Males were killed in mass massacres. Others were taken as slaves. See this quote of his words:

“The Greatest pleasure is to vanquish your enemies and chase them before you, to rob them of their wealth and see those dear to them bathed in tears, to ride their horses and clasp to your bosom their wives and daughters.”


If this be the facts of history, what is this looting of India by British? Buying pepper is looting? Indian academic historians who get huge and astronomical amounts of money as pay, pension, commutation of pension, leave travel allowance, gratuity, provident funds, ample loans, medical bill reimbursements and chance to send their children to English nations would say so. However, the people of India who are at the butt end of their fooling should think again before believing this nonsense. Read: (Fence eating the crops)

Enumerating the British ‘evil’ deeds

Now back to the British ‘loot’ of ‘India’.

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They did other ‘disturbances’ in the ‘Indian’ social scene. For one thing, they crushed the habit of burning up live young girls on the pyre of their dead husbands. I did once ask one of my trainees who vibrantly declared that the British had looted ‘India’. I simply asked him as to what it was that they had looted from this land. It was a very troubling question, for he was at a loss to answer such a strange question. For no one really asks such a question, for it is a foregone conclusion that the ‘British had looted ‘India’’.

He looked at the other trainees for support to fend off the piercing stab of the pointed question. Everyone looked at each other. Then someone mentioned ‘pepper’. Ah, yes, said the first person, ‘They looted our pepper!’ Well, that was a wonderful answer. Pepper which they bought from this land for a sum of let us say one rupee, they sold in the European markets for 30 rupees. That is around 3000% profit. If one calculates at this rate, England did really loot ‘India’.

If we buy USB’s from an interior company in China for Rs. 25 bulk rate, and sell it for 400 rupees in ‘India’, we need to say that we have looted ‘China’. But not so much as the English did, for the profit here is only 1500%. However, we miss the fact that transporting a thing from China by Plane is quite easy compared to the coming to ‘India’ through the rough and dangerous seas, in the old times, by sailing ships, of doubtful capacity to face a storm.

Actually, it was a trade that gave value to an agricultural product that literally had not much value then in the local areas. In Europe, pepper was treasured as an essential item to paste on meat before they were smoked and dried to last through the winter months. It added taste to the meat, and also made it more palatable. And preserved it through the cold months.

The other argument about the English looting is about the agricultural taxes. Well, the vast majority of this had to move through a huge network of ‘Indian’ families and middlemen who couldn’t be wished away by the English administrators. For, they were in the scheme of things since a long time back, much before the arrival of the English folks.

It is seen in history that actually the English East India Company did run into financial troubles to meet the expenses of running the ‘Indian’ administration. And had to seek loans. As to individual Englishmen making money on their own cannot be seen as a national crime. For, in the History of Parry Company (of Madras) it is reported that in those times, there was one Englishman doing arrack business in some place in Madras State. I do not speak of individual dispositions, but that of a group of people.

Individual disposition versus group disposition

For example, there was one evangelist who told me of one incident. However, first let me give the social background to the individuals concerned. The lower castes of Travancore kingdom were denied so many rights including the right to join government service as employees. They petitioned the King to no avail. Ultimately a few years before 1900, many of them converted to Christianity. This led to a huge rise in the number of Christians in the kingdom (from around 11 hundred thousand to around 16 hundred thousand). However, in the new religion also, they faced discrimination from the old time traditional Christians.

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At that time, the neighbouring place of Malabar had been under the British rule, as a remote district of the Madras Presidency. Proper law and order was there. Beyond that there was no discrimination on the basis of caste at administrative levels. {However, in the social setup there were a lot of discriminations, and also social upheavals}.

When the the English rule left ‘India’ in the aftermath of the coming to power of the Labour Party in Great Britain, there was a sudden slackening on the law and order machinery as well as in the protection extended to the huge forest lands of Malabar. Taking advantage of the general slackening of bureaucratic efficiency, a huge population of the newly converted Christians started moving to the Malabar areas.

The story the evangelist told me is like this: Near to a settlement that his parent’s group made inside the forest area, was a tribal colony. They lived a very isolated lifestyle, but had enjoyed the protection from outside interference during the British rule, statutorily. The settlers came with a powerful organised might. For each group was intrinsically connected to an evangelist, ordained or otherwise. This priest was a sort of uniting force, dispenser of justice and the mechanism of enforcing law and order among the encroachers. He was their emotional focus of their powerful unity.

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As per what the evangelist retold (of an incident from his or his father’s childhood), the youth among the encroachers would besiege the tribal colony in the dark hours, crowd round the small hamlets, and push their hands through the coconut palm leaf walls of the dwellings, catch hold of the legs of sleeping females, pull them out and fornicate them. He mentioned all this in a very playful manner, wondering how many of the modern tribal population in that colony really had tribal DNA in its entirety.

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I mention this story here to denote the issue of individual misdemeanour versus group misdemeanour. This evangelist was really a good man, and possibly the other settler population was also of good moral standards. They wouldn’t do any moral transgression at an individual level. However, at a group level there was no problem and even their evangelical leadership which accompanied their entry into the forest areas wouldn’t see these things as worthy of mention or admonition. For, their own leadership to a limited extent was connected to being in sync with the general mood and cravings of the group.

In the case of the Colonial Englishmen, we have to make a similar exception. However, in their case reverse could be the truth. Even when there might have been individual cases of transgressions and failings, at the group level, things were kept at a very high standard of technical correctness. This also was connected to the issue of the English language insisting that there is no need to seek the ‘respect’ of the lowest or the numerically high, as an everyday code of leadership.

A digression

I happen to remember another theme from what this evangelist related. The settlers were always in the fear of wild animals, especially wild elephants. They would dig huge holes in the ground and cover them up with a false mud cover. They would then place some edibles like coconuts on top of them. When elephants came to take the coconuts, they would fall into the deep hole. Here they would be trapped for days, and slowly die of thirst and starvation. The evangelist did say that they used to hear the painful wailing of these dying animals, from their houses. He said that was only the way they could remove the elephant menace in the forest areas which they were occupying.

Almost all the monkeys in the forests were decimated by these people, for the purpose of meat. There were high rocky areas where mountain goats would be grazing. They could come occasionally to the edge of the cliffs. Some youths from among the settlers would be waiting with a gun. They would shoot them, and they would come plunging down the depths.

When I lived in an old house in a settler area for a brief time, I found the walls adorned with antlers (branching bony appendages on the heads of male deer). Many other animals like porcupines, wild boars, various birds and much else were ruthlessly hunted down, in the free for all mood that gripped the people who had come into the areas that had been kept in perfect protection by the British administrative system. This is the real sample of what happened to a particular section of Indian forest after the departure of the British. However it is quite possible that these things would not be found in any authoritative Indian history textbooks. It would be quite easy to find dubious text that describes how the British robbed the nation’s forests.

The pivotal powers of the servant class

I will explain this concept here: It is connected to the fact that in ‘India’, and in all feudal language social systems, including that in ancient Arabia, the servant class had a very powerful stance in social and familial environment. A superior has to get the ratification of the servant class of other households. They have to necessarily acknowledge a superior as a superior. Otherwise he or she would lose face, so to say. For example, if I go to a senior government official’s residence. He is not quite respectful to me.

That is not much of a burden. However, if his menial servant is also quite disrespectful, it is another matter altogether. It is a displacement to a location below that of the servant in the virtual code arena (See: CODES of REALITY! WHAT is LANGUAGE?).

Even in the life history of Prophet Muhammad, when his marriage to Khadhija is dealt with, it is very prominently mentioned that her servants gave her a very good opinion of him, which was taken as a powerful assessment and approval. So, it may be mentioned that even in Arabia also, the opinion of the servant class was quite a powerful content that had to be powerfully taken into account.

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Digression: There is the story of Rama, narrated in the great epic Ramayana which is geographically connected to the area currently connected variously to current day north-west India, north India, Middle India, East India, Nepal, and South India, and even to Sri Lanka. Ramayana is in Sanskrit. It is said to be a great book with a lot of insights into human social and spiritual living. I have not read it, but do know a few of the stories in its vast canvas. I do not know anyone who has read it in the original. Surely there will be some persons in India who have read it in the original Sanskrit.

Even though Sanskrit was recently made one of the official languages of one Indian state, I do not think that it is a language with which people here are traditionally or by family links really connected to. If the patriotic indoctrination is removed, not much a real link might be discerned. For the current day population is the offspring of an immensity of populations that have ravaged this geographical area. The anthropological looks however would be individually connected to each person’s native language as well as the indicant level he or she is stationed in.

Rama was sort of duped to marry a female who was said to be a princess, but actually was not. Looking from the spiritual point of view, what I am saying could be painful. However, seeing Rama as a person who lived in a feudal language nation, this could be a real havoc in his life. For, when he takes his wife to his household, the servants there wouldn’t treat her as a superior person. It is a great problem. In India, if a person from a powerful and socially superior family marries a female of lowly or doubtful family links, the most terrible danger is from the servant class of the family.

The family members may or may not treat her with higher indicant words, depending on her husband’s stature. However, to make the servants associated to the family to use the higher indicant words would be quite difficult. They would do it perfunctorily. However, in the privacy of their own households, they would only mention her as an Aval (oal) or USS, instead of Avar (oar) or UNN. The husband’s social stature would get mighty affected.

Rama’s father, the king had three wives. Now, when the prospect of an un-acknowledgeable female becoming the queen becomes a real prospect, the main servant of the third wife spurs her mistress to stake her claims to crown her son as the next King. Instead of Rama, who should actually become the next king, as per the codes of primogeniture.

In this incident, the power of the servant class is evident, which is not really visible otherwise. They stand as the pivot on which the higher persons rotate. They can literally change an indicant code word and tangibly swing superior persons on to any positional angle in the society. Very dangerous and diabolical power, indeed.

I understand that the Sanskrit epics Ramayana and Mahabharata may indeed contain a lot of social insights. Even in the behaviour of Sita, which required a Lakshman Reka to contain itself within acceptable norms, there are great insights about the powers inside a feudal language software. I do not want to go into that here, for it may take my writing into far-off locations.

A wife who the servants do not respect and see as a social senior can bring in disaster on the familial discipline over the servants. A wife whom the servants believe is one among them can be a problem to a limited extent even in England, when the family is from the nobility. However, the issue of a powerful indicant words dwarfing the wife and through her of her husband is not there in English. It is powerfully there in feudal languages. A servant’s husband is not an avar or adheham, but a mere avan. Even though, such words may not be openly spoken, the numerical values in the codes would sink to that level, even if the husband is perfunctorily mentioned as Avar or Ayaal.

In the case of Sita, she was an adopted daughter of a King. Naturally, it is obvious that at least some of the servants of her husband’s household were not willing to concede to her the status of a Royal princess.

The senior man not getting up in a pose of respect is not a great thing, and can easily be condoned or even disregarded. However, his menial servant not getting up is a pose of stark disrespect and an active form of insult. In Malayalam, it can have the same effect as that of calling a man ‘eda’.

Now, it must be admitted that the British officials also slowly did get to feel the power of the local communication codes. Yet, their social bases were inside well cordoned-off English arenas. So whatever infection that can enter into their egalitarian mentality would get rectified from this base area. Or at least there was this arena where it could be cured.

Now this was a very crucial factor that made the British officials starkly different from the ‘Indian’ officialdom of yore. The British officials were not bothered much about what the ‘Indian’ subordinate staff spoke about them to the extent they did not understand the dynamic oscillation of the indicant words on the basis of each and every input. For example, it is seen mentioned that the British officials would go into any subordinates’ quarters’ area and make sudden inspections, without any paraphernalia and pageantry to accompany them. Even if someone did not act very powerfully ‘respectful’, it was more or less a thing of not much consequence to them.

However, it has been mentioned by an ‘Indian’ IP (Indian Police) officer (predecessor of the current day Indian Police Service) that after the formation of the current day India, the IPS officers would go to any such places only after assuring that a very powerful set-up of saluting constables are first placed in position. For, if they simply go in without anyone clearly understanding who it is, and someone is not ‘respectful’, it can be a real mental trauma and literally a demolishing of the command structure. This issue cannot be fully understood in English. The issue is that he would have to act in a belligerent attitude to set right the error, and a reputation of an iron man would have to be delivered.

An Iron lady from a lower version:
I remember this incident, when my mother, (when she was a senior (non-IAS) officer of the state government) was transferred to the Cochin office. She entered the office and the peon, who did not recognise her, spoke to her in a very careless manner, in the usual tone meant for the common person. Immediately she had to give him a powerful retort that literally made him jump up from his seat. A reputation of being an Iron lady builds up. This ‘Iron Lady’ feature is not at all connected to the Iron Lady features of Margaret Thatcher, the old time British Prime Minister, wherein her iron-ness was not in making peons jump up from their seats.

Now coming back to the English East India Company officials’ personal attributes, this is what has to be mentioned: The mental security from the menace of the fear of being un-respected. It was a very powerful security, about which no one has really contemplated upon or commented.

Here again, what one finds is the simplicity that is being extended by the English officials to the ‘Indian’ population. Which if not correctly understood can easily be misunderstood as weakness, effeminate nature, softness etc. At the same time, it needs to be understood that compared to the attitude an ‘Indian’ boss to his inferiors, what the British official class was offering to the lower man was a stance to improve one’s own mental stature, from being unduly bothered about extending a continuous posture of obsequious servitude. Whether many ‘Indians’ really understood the very fine difference of this refined culture is doubtful.

Now actually, this fear of ridicule, jeering and lack of respect from the lower class persons is a very great deterrent to doing anything intelligently. For then, what are required are not intelligent actions, but actions that are seen as impressive to the lower class. That is how the codes in the ‘Indian’ feudal languages dictate things. However, the English administrators were not much affected by it. However, at times they also did get affected by them through the huge number of ‘Indian’ staff members who were in all levels of administration, including that of the Indian Civil Service (ICS). They would bring in the codes of feudal hierarchy which included the codes of ‘respect’ to the high and pejorative degradation to the low.

In many ways the issues of this communication codes did have a very significant part in the events that led to the military firing on the assembled protestors at Jallianwalabagh in Amritsar in Punjab. This firing was also a stark evidence of the extreme inexperience of the English administrators. For, when Asian administrators do it, it would be done with meticulous planning. They would remove all outsiders from the venue and then go for the killing. However, in the case of the Jallianwalabagh firing, it was more or less an outburst of other frill animosities, including that of the members of the Ghurkha and Baluchi soldiers to the ‘Indians’.

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Last edited by VED on Sun Oct 29, 2023 5:07 pm, edited 2 times in total.
VED
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12. Insights from my own training programme

Post posted by VED »

12 #


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Now, let me move ahead and speak about the concept of improving. It is something that needs deep thoughts and contemplation. See this picture of two young children. {Refer to them as N & S}. They were like this before they became acquainted with Varuna and Ashwina. The facial expression of theirs is not that of poverty or lack of affection from their senior family members. It is more connected to a few social and familial issues.

One, they belong to the same lower caste as mine. They were not poor, for they had reasonable amounts of landed property owned by their parents. Now look at Varuna and Ashwina at that time. Those N & S were school going children, while Varuna and Ashwina were not going to school. Financially, comparing my personal property ownership (for I lived quite apart from my family strings at that time), Varuna and Ashwina were at that time quite poor in comparison.

However, there was no need to compare, as Varuna & Ashwina were at that time kept above the purview of social comparisons. If at all their financial condition was taken up for comparison by anyone in the society, it was an activity about which they had no information about nor were they bothered about. For, they knew only English in which there are no indicant word changes based on financial acumen and lack of it.

Even though I have had four-wheel vehicles earlier, at this particular time I had none. But Ashwina and Varuna were least bothered, for they used to travel to far-off areas, swim in the sea, speak of things of quite different levels, talked about English classics, saw an immensity of English films and did so many things in which they had no competition with others. However, in Malayalam, every human attribute is evaluated in comparison to others. I remember the terrible change that came into Varuna and Ashwina when they were ultimately forced to join the local ‘English’ Medium schools. When I speak these things, it is not with any rancour. For, it is these contradictory events and connected observations that ultimately gave me the inputs to write my books.

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Varuna came home with the problem that other students were pointedly mentioning the fact that she was not wearing any jewellery. For the first time in her life she was deliberately given an input that she was an inferior due to the fact that she was not wearing any jewellery.

I simply told her that it was not an issue and that it was not advisable for schoolchildren to wear expensive jewellery at school. I think the school also woke up to the issue fast, and wearing jewellery by the children was prohibited.

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I remember one incident with regard to my second daughter Ashwina. Once I was driving my mother’s car and I happened to come behind the school bus in which she was coming home. I simply followed it. I thought it better not to stop the bus and take her in the car. For, she may be quite happy with her schoolmates. However, when she reached home and came to know of this, she was quite cross that I did not stop the bus and take her. When I tried to explain to her, she looked at me abashed. ‘You should have stopped the car in front. My schoolmates would have seen the car, and they would know that I am rich’.

Known as being rich is a very powerful social component. However, in feudal languages like Malayalam, the power it lends to the codes is of the nth degree.

The problem for those two children {N & S} was that they were kept in the lower positions of the Malayalam feudal codes, by persons many of whom were of low social status. In Varuna’s and Ashwina’s case, if at all their family social status was low, it was not to connect to them as a lower indicant word in Malayalam. For they did not know Malayalam and no one spoke to them in Malayalam.

Fate was manipulated by someone in my household, and N &S and their family were taken as tenants in one of our fabulous family houses, in the same compound where I was living in another dilapidated house. (Their father came to me for learning English speaking many months earlier). Our house was thus, because I strived to keep away from the family setup, wherein there was an inimical competition to see that I was kept in my position. This would easily mean that Varuna and Ashwina also should be kept in their position.

It may be remembered that even in my own family (consisting of my brother, sisters and a parent) which was quite good in English, there was exasperation among other members that I was not allowing them to teach Malayalam to Ashwina and Varuna. My firm stand was connected to my aim to see what would be the positive change in individuals if they are kept away from the barbs of feudal language codes.

There was one person in my family who expressed the idea that she was coming home to our family house just to practise her Malayalam. For, she was living in a professional ambience, wherein English can be opted for. The idea that Varuna & Ashwina were there for her to practise Malayalam was not the core issue. That they couldn’t be made to bear the subordination imposable by Malayalam lower indicant pejorative-affectionate word codes was the core issue.

Now coming back to N & S, their parents were not good in English at that time. The children were absolute zeros in English. They studied in an Indian tradition focused manner, wherein the theme of ‘respecting’ the greater man was the theme. The idea that the non-great man also has to be extended a reasonable amount of dignity is not there in such traditions.

Errant codes and their erasing

When they started living as our tenant, there was bound to be some communication issue. The father was in a way my student in that he had come to me for learning to speak in English. In that sense, I should be getting a disciple or at least someone to support me. However, the ingenious attitude of my own family members was to seek to inform him that I was his friend at first (not his trainer), and slowly to shift that information and to let me know that he is my equal. And then later on to get him to understand that I am his subordinate. For, professionally he had a professional qualification which if positioned on a good social platform could get him social acclaim. At the same time, I was continuing my age-old stance that I will not go in for any formal Indian qualifications at any time in my life.

N & S knew little English, and in Malayalam, they were quite the extremely subordinated children. In fact, I do not recall seeing anyone like them. They must have been around 8 and 7 at that time. They had no training in walking on the road without anyone holding them. However, in spite of these issues, at home, they did take up a very truculent attitude to Ashwina & Varuna. When Ashwina & Varuna were out in the courtyard quite preoccupied with various hobbies, N & S would climb up on the upper storey of their house and call them by name and make catcalls and boo. Now, there was this issue also. They were younger to Varuna and elder to Ashwina. The booing was a distraction and not much more. However, it perturbed Varuna & Ashwina. So I was compelled to do something.

The basic issue was that the children were kept at home with no permission to mix with the outer society, which was more or less totally Muslims. Culture conflict would be there. They came from a less cosy social area. As to them being with Varuna & Ashwina, there was the question whether they were willing to learn and speak in English. Here I will have to take up the ancient question of why the British taught the ‘Indians’ English. It is generally taught in the schools that the British did it to enslave the ‘Indians’. Not only was that argument rank nonsense, but also wily. For anyone who knows the ‘Indian’ languages would understand that giving anyone the chance to learn English is the greatest liberation a man can be given. Not the opposite. Yet, people who do not know the benefits inherent in English simply fall for the cunning indoctrination and go around parroting the same.

The children’s father, being my trainee, did know the grandness in learning English. However, the mother had an opposite view. The question was, what was wrong with ‘Indian’ languages? It was a stance to display one’s shallow patriotism. This patriotism is there in many ‘Indians’. It survives till they or their children get a British or US visa. Once that is achieved, then they go around displaying cute photos of their children in the companionship of White kids or persons. A proximity to other colours is not that much appreciated. However, the GB or US tag, of whatever colour, is a very powerful one.

It was then that I was compelled to ask their father to take a definite stand about English. He later told that his wife and he had a long talk about it. He told me that the children were handed over to me for English training in whatsoever manner that I thought fit. It was decided that Ashwina would be their trainer. It was acceptable for everyone concerned, including the children.

Now this scenario has to be explained. Ashwina would be around less than four years of age. N & S were senior to her in age. Varuna was older than both of them, by a few years. In Malayalam it was quite easy for a youngster to accept a senior in age person as a trainer, for there are automatic verbal codes that assign the proper subordination. They immediately started calling Varuna as Varuna Chechhi (Elder sister). Now, there was this correction to be immediately enforced. First of all Varuna was not their sister. If it was ‘respect’ that they meant by this verbal code, it was unacceptable. For it suggested a powerful link to Malayalam ‘respect’ versus ‘degradation’ codes. So, they were told to address Varuna as Varuna only.

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Here again problems come in the codes. If Varuna is called Varuna Checchi, immediately the other associated words for She, Her, Hers etc. automatically move into the higher indicant highly ‘respectful’ form. Removing the word ‘Chechi’ was equivalent to removing ‘respect’, which is not a thing any sensible person would ask for in Malayalam and other ‘Indian’ languages. Not only N & S, but even their other associates would also start using lower indicant words towards Varuna and Ashwina. Now this was one major problem with trying to remove the negativity in these children. The possibility of them pulling down Varuna & Ashwina to social levels beneath their own levels.

How was I to handle this? The fact is that every ‘Indian’ instinctively know these things, even though the modern English natives do not have any inkling of these things and their powerful negative actions.

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Now what about Ashwina? She was to be their trainer. Now this training was not the typical classroom training that is easily visualised when one mentions the word ‘training’. Ashwina would mingle with them, play with them, take them out, to the river for swimming, for outdoor games, for jogging etc. They would be insistently asked to talk in English. I saw Ashwina doing a fantastic job in this regard. Every minute she would be mentioning ‘Speak in English’ at least five times, in the initial days. Both N & S had been told by their parents to ‘obey’ Ashwina.

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Breaching my security wall

Now, there was the issue of N & S’ parents. When the father first came to me for learning English, he did address me as ‘Saar’. That word was powerfully erased and he had been induced to address me with my name with a Mr. prefixed. This stance itself was a dangerous thing for a teacher to do. For, the word Mr. doesn’t last long. When he mentions my name in many other social areas, it might not get conveyed. Only my mere name might move into their social conversation.

However, if a Saar had been there as suffix, it would go along with my name, wherever and whenever I get mentioned. This is a very powerful code. For, it is a code that demands that I be ‘respected’, and that only higher indicant words for He, His, Him etc. should be used in my case. When I enter, there shall be a trigger in the codes that demand that many other people should acknowledge my superior presence. What I desire could very well become divine commands, as far as a great majority of the people present in the place. Moreover if there is any moral or ethical transgression on my part, it would be pure blasphemy to mention and discuss such things by the persons who ‘respect’ me.

Now what did I do? I was in many ways requesting that I be denied of all these positive attributes and allowing a powerful breach of social security around me.

Later his wife also was my student for some time. She was to address me with a Mr. prefixed to my name. She would be around 10 years or more, younger than me, while her husband would be around one year elder to me. She addresses her husband with a ‘chettan’ suffixed to his name. It is a very powerful introduction of her husband in all places she mentions him. However, my stance was pure madness. When the husband and wife talk about any other ‘chettan’ or ‘Saar’, like Ravi‘yettan’ or Rajansaar, or Balan master, among themselves, the suffixes will not get removed. However, the moment they spoke about me, the Mr. will disappear and my mere name would get mentioned. Actually the mention of mere name signifies a subordinate or a servant in Malayalam, if not otherwise related.

Now, there is the presence of their children to be considered. When I said that the children also need to address me with a Mr. prefixed to my name, it had a really distressing effect on the father. For it more or less meant the elevation of the children to his own level in terms of communication and through that, to that of mental stature. He was of the opinion that the children should address me with an ‘Uncle’ suffixed to my name.

Well, that is a powerful placement. And all over India, children are made to remain at that level, just like the servants. For, it was in the language codes connected to various words and codes. However, it was a very stupid placement. For, I was not their ‘uncle’ in any sense of the term. And my training programme was to induce pristine English and not the tremolos version of English known as Gandhi or coolie English. I insisted that since I was bent on training pristine English, the children also had to address me with a Mr. prefixed.

Now what was I doing? It was pure madness when seen from the colloquial social context. For, persons who were very clearly on the lower side of personal stature are being allowed to rise up. Actually the immediate effect is not of their rising up, but the pulling down of me from my stature. My stature was not connected to any strong pillars (like a government job, financial acumen etc.), but was on more or less based on my own mental feelings that I was not below anyone. The other issue was that these persons, even though they became quite comfortable in addressing me with a Mr. prefixed to my name, were still on the lower side of many other communication strings with their various relatives, social seniors, professional senior etc. who themselves were not of very good social stature. For they themselves existed on the bottom layers of various communication codes.

An issue of 180⁰ horizontal clockwise rotation

Actually the placing of Mr. before the name is not an easy thing. It has a connection to the particular codes in feudal languages, wherein a suffix of respect is required. Otherwise the person would tumble down from the heights to the abysses of lower indicant words. I have discussed this issue in my book: CODES of REALITY! WHAT is LANGUAGE?

Now look at this: Lake Victoria. And also: Victoria Lake.

Or see: Aunt Sheela. And: Sheela Aunty

The first stance is from the elevations of pristine English. What about the other? It is from the low self-confidence stature of lower class people in feudal language societies. Now this ‘lower class’ is not always connected to financial weakness or low social stature, but more connected to mental training that has been given. I remember the fury that was caused in a nurse in a private hospital in a village when I used the words: ‘What did Dr. Moidu say about this?’ in Malayalam. She was an uneducated woman who became a staff nurse through work experience in midwifery and other general nursing activities. She repeated the words ‘Dr. Moidu’ with a terrible rancour, bitterness and fury. She obviously wanted me to say Moidu Doctor. That is the how the codes of respect work in Malayalam. Other way for placing the ‘Doctor’ in front is an action that could signify impertinence, which could trigger an outrage.

Actually the virtual code issue is connected to —180⁰ positioning for the Malayalam mentality when compared to pristine English.

Now the very placing of Dr. as a prefix is not possible for a lot of Malayalam speaking persons initially. It requires a real mental reprogramming. It is slightly akin to asking a Malayalam person to address the local Police Sub Inspector with a Nee (Lower YOU). Well, not exactly similar, for in this case, then the police would beat him into a pulp. However the Indian police can and would address a local man with a Nee. That is the known standard of the free people of ‘India’.

Daring standards of the valorous people

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When speaking about people standard, this much has to be mentioned. People are quite brave and also of adventurous disposition. When a police official is in the vicinity, they have the mental stamina to gather and call him obscenities, challenge him and to inform him with a massive mob power that he is just next to nothing. They would use the words ‘Nee’ ‘Avan’, ‘Aval’, ‘Poda’ ‘Podi’ etc. in these events.

When there is an obstacle in their path, they are adventurous enough to jump over it, even if it is someone else’s property.

At the same time, if youngsters or people without much social clout, come and ask for permission to take ball that has fallen into the compound to the householder, he would be brave enough to distress them with ominous words.

To stand in a queue is almost an impossibility for most people of this nation. For, they would show the daring to stand without a queue. Or to break it.

However the other side of bravery, which is really of much softer content, cannot be contemplated or practised by the people. For example, the minor action, which in England would not be equated with bravery or daring, of going to a police station, asking for a seat in front of the sub inspector and addressing him with a Mr. prefixed to his name and discussing an issue with a lot of dignity; well, this level of very soft daring is not there in the ‘Indian’ people.

Nor have they been trained to think that it requires more mental stamina to avoid encroaching into someone else’s compound and to go round the wall, through the proper road. This level of mental stamina is not trained or shown as exemplary.

As to the householder, he or she doesn’t have the mental calibre to politely ask of the people as to what is their problem and to discuss the issue in a non-truculent manner.

As to standing in a queue, well, it really requires a lot of bravery to do that. For, it is almost sure if one does it, another man would simply bypass him with no qualms and poke his hands through the counter window. The daring and mental quality to request everyone to stand in a queue is not there in ‘Indians’.

But then, they are not the persons to be blamed. The ultimate blame should fall on the people who took over the nation from the British with no idea as to what is it that they had to train the people in. As to the super British nut called, Clement Atlee, he had no idea as what he was denying to the huge mass of people when he handed them over to the Indian governing class.

I am sorry that I did digress to the issue of daring. But then it came into my mind now.

Now coming back to the issue of placing the proper words in a name, it is an absolute reversal of codes when Sheela Aunty (most ‘Indians’ would say: Sheela Anti) is reversed as Aunt Sheela. Likewise everything such as Victoria Lake is reversed to Lake Victoria. Now, the latter stance really requires a particular kind of mental stamina. I don’t know if it is true, but then it may be possible to see the Asian version coming into popularity in such English nations as the US, as more and more people from the feudal language content arrive over there and inflict their own negative mental statures to innately English social settings.

The nations will slowly atrophy. Lake Victoria will turn into Victoria Lake. It is a mental state of lowly stature on the opposite side of English standards. A 180 degree negative component.

So, I was to be addressed with a Mr. prefixed to my name. However, it was a very perilous arrangement. For, after every interaction, N & S would go back to the area where their parents would talk to them of me without a Mr. That is, a mere name, which would decode me in their minds as of a person of low stature.

That was only one part of the issue. Varuna and Ashwina were quite noticeably different from them. Ashwina was able to make them talk in reasonably good English within a short period of two months. It was school holidays for them.

The tenacious training

They were taken along for long walks, jogging and to the river. For some time, they did not join them in the river for swimming. However, later, much later they started swimming also. The boy was quite frightened. Both of them gave me a quite a fright when they came out of the water, gasping for air after water had entered their windpipe. It did happen a few times.

In my own life, it was a time of terrible happenings in my family life. That needn’t be the matter for discussion in this context. However, there was this streak of behaviour that I could notice in N & S. They were actively trained by Varuna and Ashwina to improve their individuality. However, on their side there was active competition. They wanted to beat Varuna and Ashwina in all aspects. This was a streak that was not quite felt by Varuna, for she was elder to them both. However, Ashwina did feel it, and I could see it. For, in their own codes she was their junior, and once the capacity to speak in English was achieved, they were under the impression that they were senior to Ashwina.

It was quite a painful experience, in that I could see Ashwina trying hard to improve their English and other qualities. At the same time, they would be using sly manoeuvres to become superior to Ashwina. In many ways, this could be equated to the issue of Asians arriving in English nations, and then prompting their children to beat the native-English speaking children in all kinds of capacities, including academic as well as physical competitions. When it is achieved, it is deemed as a great achievement. However, the fact that the local society had given them all the encouraging ambiences is easily forgotten. A platform to act out their claims to superiority.

The fact is that once a person arrives from India on the platform of an English nation, any minor capacity of his is on a huge elevated platform. He is in the midst of English speakers. It is really a great elevation. However, in all achievement that he makes, very rarely would he mention the platform that gives him and his actions the glow and heights.
Computers

In the case of Varuna and Ashwina, the issue was that they had no tone of competition, while the other side had an incessant striving for defeating them. This I have seen in the case of many other kids also, who were trained by Ashwina and Varuna. At times, Varuna and Ashwina did seem to get a bit distressed by this competitive mood in the trainees, when the actual mood should have been to create a congenial atmosphere for all round improvement, rather than competition. However, the Malayalam speaking kids were actually at home in a different mental environment in which each point gathered would create a value improvement in verbal codes.

I did see that neither Ashwina nor Varuna were least bit bothered about positioning themselves in the middle when they were moving with their friends. However, being in the middle is a very powerful plus point in the feudal language indicant codes when other see this position of theirs.

Varuna started using computers at age four, when I got a computer at home. She learned typing very fast, and was good in Adobe PageMaker also. However, at that time I did notice an attitude in many parents that children should not touch computers. It was not really connected to a feeling that the children would spoil a computer, but rather connected to a feeling that children should be placed in their inferior position, as a means of regimenting discipline. In the case of N & S also, this was seen. Their father exhibited a mood that a computer was something of a divine entity that should be displayed to the children with the minimal of direct interaction with them.

It transformed into the verbal idea that computers are much above the mental standard of a child to deal with. However, it had been my experience and understanding that computers are quite intelligent, and the most minimal of intelligent person can work with a computer. For computers are designed to work with the minimal of efforts from the side of the user. Computers are intelligent. The more intelligent it gets, the more easier it will be for operating.

So, N & S were given access to use of our computer by Varuna and Ashwina. Very fast their computer skills improved. Slowly they started getting their father’s computer also. I could very easily see that most of the computer skills of Varuna and Ashwina were getting imbibed by N & S also. Actually, it was a moment for me to be in a competitive mood. For, even though I was trying to disseminate English qualities in others, I was living in a Malayalam world, where every person is evaluated on a regular basis, on the basis of what all things he has as unique and above others. It was a moment of introspection for me. By giving N & S unrestricted access to learn the varied skill that Varuna and Ashwina possessed, was I not allowing a competing group to gather exquisite skills at that time (around 2005-07) in a remote village area?

I have seen this issue in the case of various trades in India. For example, I know about traditional carpenters, who learnt their trades as a traditional vocation, right from childhood. When they have apprentices who work to learn the trade, they will not allow them to learn the intricacies. When a specific complicated calculation is involved, they would just tell their ward to take the chisel and sharpen it from afar. They do not want their knowledge to go to even their apprentice, so easily. For, it is by the exclusiveness of their skills that they retain their ‘respect’ in the trade, guild and society.

We had then in our possession two CDs of around 1000 games. It had been my observation that children playing skill games on computers and becoming adept in them, really improves their mental and physical agility and speed of response. Varuna and Ashwina mentioned to N & S that they had with them these 1000 games. Varuna & Ashwina came and asked me to give the CDs to N & S. Again my Malayalam mood sparked. Should I allow this training also or not?

Colluding with creepy negativity

There was a related issue that was bothering me, and more or less was affecting my logic in regard to the above question. The children were improving and more or less arriving at very near to Varuna and Ashwina in many qualities, including physical games, including swimming, jogging, cycle riding etc. For, I used the allow them to go cycling even on the road, under my supervision. In many ways, it was a powerful mental calibre improvement that all these things were giving them.

However, what was the affect on Varuna & Ashwina from this interaction? Well, they were getting identified with children who were being kept at the Nee, Oan (Avan), Oal (Aval), Chekkan, Pennu, edi, eda levels by varying kinds of persons, which could include their parents, their servants, teachers, neighbours, relatives and even casual acquaintances of their parents. Well, is there anything wrong in these things? Well, ultimately it is these things that create the ‘Indian’ looks. ‘Indian’ looks itself has to be discussed in detail.
Indian looks

I will briefly mention Indian looks. Later, I will try to elaborate. There is no such thing as a single Indian looks. Each language decides the looks of the persons who speak it as a native language. Even native-Malayalam speakers’ children, when they are born and bred in other native language atmospheres, do not have the Malayalam looks. If they do not know Malayalam at all, then there is very much limited Malayalee looks in them.

However, inside each of the ‘Indian’ feudal language speaking groups, there will be diametrically opposite stances in the expressions and physical looks and postures. This is directly connected to which part of the indicant code level a person exists. For, individuals are affected by a lot of different kinds of indicant words from varying locations. The resultant of this will have to interact with the inner virtual codes to exactly form a person’s looks and features. Here such things as mental connectivity to persons and social locations also effect. As also the issue of what level was the father, and the mother’s evaluation of the person who copulated with her to create the child. This theme is quite a complicated one, and I cannot go deeper into it.

Effect of lower indicants

Now speaking about the effect of each of these lower indicant words, I need to elaborate this much. Each of these words is a lower indicant, pejorative word. However, the effect they create on each person varies much depending on who is targeting whom. It differs: affectionate tone of a parent, the taunting words of a boss, the sniggering derision of a servant, a companionship of a friend, intrusive pose of an outsider, an impertinent stance of a neighbour etc. all have different affects. Moreover, it also depends on the size of the targeted person in terms of age, social position, professional stature, financial condition, physical size etc. Even though the lower placed person is usually the target of this attack, the negative effect is more if the targeted person is of a higher stature. He or she will feel it terribly more. As if he or she is pulled down from a high platform right into the gutters.

Cosy comfort of the subordination

Now coming back to N & S, they are the targets of such words. Even though their parents use it as an affectionate tone of subordination, it is taken up by others and used in the tone of compelling subordination.

When they get addressed as Nee, and referred to as Oan (Avan) or Oal (Aval) etc. they do not feel much discomfort in the same manner an ‘Indian’ servant wouldn’t feel any distressed on being asked to sit in the kitchen floor to eat while others eat at the dining table.

Dodging the negativity

In the case of Varuna & Ashwina, these words and their social meanings are not used. For, they do not know Malayalam and the behaviour to them is as per the codes in English. Neither high nor low. Yet, on being acknowledged as friends of N & S, their stance gets compromised. Even though what they act out may not seem cantankerous in English, in Malayalam their casual stand would be a sort of impertinence. However, that was not an issue, for they were identified as being different, and so such a categorisation was not there.

Ashwina used to take training of senior persons in our English training programme, right from around age 5 or even below. However, this was done by placing Ashwina above the word codes, by not allowing pejorative lower indicant words on her. Since she did not know Malayalam, there was no issue when she addressed the senior-in-age trainees by name. For, she did not have any feeling of having transgressed any limits. However, when N & S accompanied her in the training programme, I could see that her capacities were being compromised.

For, as N & S had improved much in their English, they had no qualms in competing with Ashwina as an equal. The only effect it has on Ashwina is negative, for others who are trainees get a feeling that they are dealing with some youngsters from the Malayalam group.

For, way back in Malayalam, Ashwina’s stature was easily lowered by the use of powerful lower indicant words, which were not mentioned in front of us, but definitely used by N & S’s parents in the privacy of their home. In many ways, this is one sly character of ‘Indian’ social communication. One expression in front of others, and the exact opposite when they are not there.

N & S were at home in Malayalam, and for them to call senior persons by their name was equivalent to rank discourtesy and outrageous impertinence. Now this was a problem in the training programme. For, then I had to powerfully introduce them as separate from Ashwina. It could be identified as discrimination. However, if I did not discriminate, then the trainees would naturally get agitated and furious. For, when N & S addressed them by name in English, it naturally has to appear in the Malayalam codes also. There it becomes criminal and highly provocative.

Apart from this, by the very identification of N & S as equal to Ashwina or possibly senior to her in age, the English stature of Ashwina was quite obviously seen as diminishing. So there were times, when I had to really worry about how to combine everyone together in the training programme.

However, when one moves around with persons who are understood to be lower in some manner, the lower stature rubs on the other. In two ways. One in the eyes of the others. Second, in themselves the lower positioning gets encoded.

Terrific illustrations

From my own life, I can relate two different incidences that can cast an illustration on this aspect. Many years ago, around the year 1983, when I returned to the village where my parents had bought a house many years back, I was not much known by sight by everyone. Since one of my parent was a very senior government officer and such other frill reasons, the house was treated with ‘deference and respect’ by the local people. When people came to our house, I was also addressed and treated with extreme honour, not usually lend to a local youngster. The senior people in the society also treated me with deference not shown to a youngster.

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Being quite bored with monotony of the existence in a village wherein the people seemed quite removed from a city-life, many of them treating a menial job in an Arab’s house in the Middle East as the greatest achievement in life, and also due to certain sly limiting actions on me by my own family members, I used to go to the local river for swimming. At the time, the servant boy in the house also would be there with some of his companions.

There was one time during the monsoon months, when the waters were quite a torrent. I was swimming. Quite nearby were the servant boy and his companions. In the swimming dress (at that time only a thin cotton towel), all of us looked the same, with nothing to identify me apart from the servant boy and his companions. There was a wooden bridge across the river, with pillars in the river.

There was a man crossing the river the bridge. He was a person who used to come to our house. When he came addressed me, he would put on a very deferential pose and use quite ‘respectful’ words of address and referring. As he moved across the bridge, he saw my head protruding out of the waters, and me holding on to one of the pillars of the bridge to escape the tremendous pull of the torrential waters. He saw me as one among the servant boy’s companions. He went into a terrible stream of words, meaning, ‘Leave the pillar’. However, if the same sense of the lower indicant words he used were to be translated into English, it would more or less, ‘Bloody Stink, leave the pillar’.

However, if the same words were addressed to the servant boy, it wouldn’t seem thus to him. For, Indian feudal language codes allow such words to be used to the servants, and they are not discomforted by them.

The invisible adjectives

Here I need to digress a bit and mention that almost all ‘Indian’ feudal language lower indicant words and sentences (when they are used in the degrading sense) when translated into English, an adjective of ‘stink’ or some other words actually needs to be added to convey the correct word sense. On the other end, when higher indicant words and sentences are translated into English, an adjective words like that of ‘gold’, ‘golden’, ‘precious’, ‘priceless’, ‘invaluable’ etc. would need to be added to convey the correct sense.

The tragedy with the current-day understanding of feudal language speaking persons’ words and speech is that modern English nations do not understand this ‘stinking-dirtification’ of their nation that is incessantly taking place. For, as in the example given above, only the ‘Leave the pillar’ gets understood in English as the other part is slyly hidden during translation. However, the ‘dirtification’ of persons, institutions and events goes on, and the nation and its refined common man go down, making themselves despicable to their own national ‘higher’ level citizens.

A shifty situation

Now, the incident that I mentioned is only a very tangible illustration.

Being on close proximity to N & S, Varuna and Ashwina was connecting themselves to people who would not only use the lower indicant words to N & S, but also about them also. For, the words ‘aval’ and associated words would come in their conversation. Now, in this regard, even the parents of N & S were not above reproach. For, they would use such words only about their children, and they would have no compulsion to use a higher word about Varuna & Ashwina. Or to refrain from using such words.

Now, here I need to insert another fact. Whenever I introduce Varuna and Ashwina as trainers, I would mention the issue of lower words in Malayalam and give a fair warning that such words are not to be used about them. They can use the names, but for such words as Her, Hers etc. they were not to use the Malayalam lower indicant words, but to use the name instead. Almost everybody directly connected to them did concede to this request, for they had no problem. However, persons who stood one or two steps away from this connection, like a parent of the trainee, his or her friend, teacher etc. were not bound to this obligation. It was here the atrophy couldn’t be managed.

Look at this video. [Occasion of the video is this. One of the trainees was going abroad for getting a job. There was a celebration party in the house. At that time, our trainees along with Ashwina and Varuna went to the nearby riverside. The trainee’s house was in a remote mountainous area. This event took place in 2008. Varuna was twelve and Ashwina six. I did not go with them to the riverside].

What you see are Varuna and Ashwina with senior persons who are their trainees. It is a very strange situation, not at all possible in current day ‘Indian’ languages, unless some superb degrading of the trainees and some supernatural ennobling of the young trainers are induced. However, in the pristine form of English, it is possible. Here again, many native-English speaking readers may not understand what is the essential issue that I am pointing to, unless they have already understood the issue of indicant words. Even though Ashwina and Varuna are here as trainers, there is no ambiance of them being superiors. However, if the other side, that is the feudal language speaking side, were their trainers, they would have gone into words of degradation.

When feudal language-speaking persons are made teachers in English nations, no one tells them that lower indicant words are not to be used upon or about the students. It is an act of criminal negligence that native-English children are made to go into the subordination of feudal language speaking teachers with no security barricades in position.

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13. A colonial English quandary

Post posted by VED »

13 #.


A second illustration: the power of proper introduction

There was another incident in my life. Many years ago, I used to come home to the village where my parents had built a house, during my school/college holidays. I think this incident happened after my graduation, which I had done in a city. The home village was not a home place for me, in the sense that I was not born or brought up there. I had no classmates there, nor was I connected to anyone there from a long-time association. Language-wise also, the local dialect felt like by a cranky way of speaking.

However, when people came home, they treated me with deference in indicant words. To some extent this was due to the social prominence of the house, a bit due to the deference lend to a new person and to some extent to my own outlandish stance.

There was a cow in the house, which was tied to a tree. It was quite obvious that it was not looked after nicely. The place was full of cow dung, and its body was also littered with it. Flies would pester it, and it mooed piteously throughout the daytime. Out of feeling bad about the scene (now it should be understood as a selfish stance in that I wanted to remove a disturbing scene from the vicinity), I used to take the cow to the local river to give it a bath and would even allow it to graze around the river bank.

From English, I don’t see too much of a problem that I couldn’t bear. However, in the local feudal language, what I was doing was the servants’ work or of a low-level-household man’s. Moreover, I was quite young. What I was doing was a heinous thing to myself. In fact, many persons who knew me used to feel that I was a bit mad to do this, living in a prominent house.

Not many people in the area knew me by sight, for the village was quite big and sparsely populated at that time. {Now it is teeming with people, with each household having multiplied exponentially in numbers}. Now the problem was that of association. There were other village boys doing this work as servants to some household, or for their own household. They had a social position that was commensurate to their family stature, their own age, and their professional position. However, I was not from that group. It is possible that all these things could be there in English. Yet, English does not have indicant word array.

Once, as I was going through the road, one man identified the cow. But he did not know me. He came near me, peered at me, as if in a slight mood of astonishment and said, in Malayalam: ‘You are the new boy servant working in that house?’ In English, only the word servant can be found objectionable. However in a feudal language, the word for You, is a very powerful content, the negative power of which cannot be understood in English. Again, it was a matter of association. If it was addressed to a servant, it was not a thing that anyone would have bothered.

The cow once ran into a house compound. I ran behind it. Well, it did not do any mischief. However, the householder came out and started using terrible expletives, for he thought I was the servant boy in the prominent household. For, it was inconceivable that a member of my household would do such a thing as taking the cow for grazing. It was again an issue of a mental elevation.

Most of the children of my age wouldn’t have minded the speech which was prompted by the lower indicant word categorisation of me. However, I did feel the pull down from a position of elevation that I couldn’t condone. The words Eda, Nee etc. had been used. Here again the context moves to the power of proper introduction that is there in feudal languages comes in. The easy security from all such evaluations and mental attack that pristine English could lend to a person is of a supernatural quality.

This much I digressed just to inform about the issues of ‘being identified with others’ in a feudal language situation. I had this issue with N & S parents also. Even though Ashwina’s and Varuna’s presence was improving the English of their parents and through that their general individuality, the reverse wouldn’t happen. I mean, their presence was not conducive to improving Varuna’s and Ashwina’s personality.

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For, at their levels, it is sure that they would use only the lower indicant, pejorative form of indicant words. Since they couldn’t speak to them in Malayalam, the word Nee wouldn’t be used. However, they could speak about them, and I am sure they wouldn’t have any qualms about using the derogative form of She, Her, Hers etc. It would be impossible to prevent them in this regard. For one thing, unless the issue is properly explained to them, their attitude would be, ‘We use it to our own children. Why should we not use it on Varuna & Ashwina?’

DIGRESSION

In England, native-English kids moving in close companionship with feudal-language-speaking kids may not achieve any personality enhancement from this account. However the other side would really feel the pouring in of positive codes, that would literally fill them with effusive delightful mental and physical aura.

A sly understanding

This was perfectly one of the quandaries that the Colonial British officials in India faced. They had no means of using pejorative forms of words to the ‘Indians’. However, about them, and to them, the ‘Indians’ could use this form of attack for which there was no effective shield. The only partial protection that they could build up would be the lack of knowledge of ‘Indian’ languages. However, this is a protection that wears-off fast. It is a weapon which I think all the ‘Indian’ leaders who wanted to show off their prowess in comparison to that of the English natives, would and did use. Even MK Gandhi.

When speaking of Gandhi, I need to mention that his very going to England was part of the general swindle of the people of the place currently called ‘India, Pakistan, Bangladesh etc.’ Look at this issue. If one goes to such Middle-East nations like Dubai etc. one can see the powerful distance the English natives keep away from the other nationalities, such as India, Pakistan etc. The English natives maintain a superiority that cannot be erased away without defining themselves as nonentities. For, their systems are so soft that if any Asians, Africans or certain Europeans are allowed to breech and enter, they would have no means of protecting themselves.

For, it is impossible for them to mingle with most other nationalities, especially Asian. For, such mixing would simply mean the compromising of their own communication and social system. English systems allow a lot of dignity to individuals without connecting their right to dignity to such things as senior age, high jobs, senior professions, superior professional qualifications, family links to superior families and much, much more. For among them, there is no consequent change in a concept called ‘indicant words’. For, English has no ‘indicant words’.

However, the Asians, including the Indians do know the value of being on par with the English. It is like this: Most Indians cannot communicate with most senior levels of administration and social hierarchy of their own nations, from a position of equality and dignity, other than by exhibiting a pose of subservient obsequiousness. However, a simple entry into England would change all that. For, he or she then becomes a person who has been exposed to a system in which almost all persons in the social system can be addressed with their name with or without Mr., Mrs. etc. It is a powerful social climbing. Even when the British were ruling ‘India’, the rich ‘Indians’ were ready to spare any expense to get their children to study in England. For, the child then more or less becomes a part of the social scene in England.

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SEE this quote from WIKIPEDIA on Aurobindo Ghosh:

Aurobindo Ghosh was born in a Bengali Hindu family in Calcutta, West Bengal, India on 15 August 1872. His father, Krishna Dhan Ghosh, was District Surgeon of Rangapur, Bengal. His mother, Swarnalata Devi, was the daughter of Brahmo religious and social reformer, Rajnarayan Basu. In 1877, Aurobindo and two elder siblings - Manmohan Ghose and Benoybhusan Ghose were send to the Loreto Convent school in Darjeeling. His father was posted at various positions at the Government hospitals in Bengal during this time. His father was believed to be an Atheist according to Aurobindo and wanted his son’s to study for Indian civil service in England.

In 1879, Aurobindo and his two elder brothers were taken to Manchester, England for a European {British) education. The brothers were placed in the care of W.H. Drewett and his wife in London. Drewett was an Anglican priest whom Ghose knew through his British friends at Rangapur. The Drewetts tutored the Ghose brothers privately; they were asked to keep the tuition completely secular, and to make no mention of India or its culture.


MY COMMENT: See the great ‘Indians’ sending their children to England to reap the rich benefits. It may be noted that Ghosh’s mother came from native religious loyalties.

I have seen many Indians working in the Gulf in menial jobs understanding this idea. If they have the financial means, they spare no expense to get their children to England or to any other English nation. However, usually, only the richer chaps can actually get this done. What the children then achieve is a great personality development. However, the perspective of many natives in English nations is still stupid. Their own terrors and discomforts on being made to coexist on close proximity and social association with such outsiders are described as racial hatred. The fact is that the distaste is not really connected to skin colour. Rather, it is connected to the very codes that design the outsider. His or her each and every feature would go against so many fine elements of the English world.

However, why this is so cannot be understood by the English natives. For, whatever they get to understand is only an English translation version of realities. This version is still only an English item, and not the original item that is the reality in the feudal language communication code, in which each and every human being is powerfully jointed or disjointed, and regimented or dispersed by their native language codes. What these codes are and how they can affect human features and mind is not in the least understood by native-English speakers.

When we, that is, Varuna, Ashwina and I, used to the river for swimming, at times Ashwina would be a bit far from us. At that time, one or two servant class men would approach her and ask questions to her. It was quite well-known that she couldn’t understand Malayalam. However, they would use the words Nee, and Aval to her in the hope of piercing her armour of not-knowing Malayalam. She would be distressed with their intrusive questioning, for she was quite small and them quite big. Yet, she would be spared of the real turmoil of understanding the real atrophying content in their words, due to not comprehending Malayalam.

However, in the case of the English kids of the colonial times, unless their parents took a very staunch that they shouldn’t learn the local vernaculars, their secure stance of mental composure would be lost. For, the vernacular words can literally swing them up and down, as per the whims and wishes of the others who speak it. In the US, currently the native-English speakers do react with acute violence to feudal language speakers, even if they don’t really understand the real inimical content in their speech. In India, anyone who transgresses the parameters in the use of indicant codes, can really get beaten up or burnt alive. Such is the horror it creates in the negatively affected higher-placed persons.

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14. Entering the world of animals

Post posted by VED »

14 #


A terrific allegory

In many ways, it is like different animals meeting each other. Many years ago, when I went for business purposes to other states in my own nation, I had to go to interior villages. The native language would be quite un-understandable to me. My native language would also be equally un-understandable to them. However, in educated towns and cities, we would have a common language called English to communicate.

In places where English had not entered, it is definitely like two different animals looking at each other. However, since both of us know that we are human beings, and that we all have common purposes which are not dangerous to each other, there is not possibility of a physical attack. Physical attacks are also possible if I do try to dismantle the social hierarchy that holds their social system.

Since all Indians are aware of the issue of feudal language social hierarchy, not much transgression occurs. However, in many ways, we are just like to two different animal species looking at each other. We cannot understand what the other is speaking. The more cut off from English, the more cruder or its opposite, more obsequious the other group can be. The obsequiousness comes if they feel that I am a superior. This would translate into such words in their language and I would get the requisite respect and command there.

Now into this group, which may feel like an animal group, if I were to bring in English, they would change rapidly. We would rapidly feel that there are so many common points between us. All words in English would seem to have an equivalent word in their language also. So we would feel that they are also human beings.

Actually if one could teach a group of animals to speak in English, the same effect can be had. However, one should bear in mind that even though most English words would seem to have an equivalent word in the animal communication system also, the fact would be that this is only a feeling from English.

For, only the animal, which knows both English as well as the animal language, would know that this is not the actual reality. All equalisations would only be approximations. For, the communication codes that have animal qualities and which cannot be fully translated into English would still be translated into some soft English words, wherein the original beastly quality of the same wouldn’t be felt.

When English interaction with such people as African Blacks, Asian peoples etc. initiated some few centuries back, in the initial times, there were feelings that some of these people were not fully human beings. Or at least that their human intelligence were of a limited content. There were even studies and writings to prove this contention. In the same way, now we feel that animals are far off from Human intelligence. However, if one were to find a way to teach them English, there would be fantastic change in this perception.

Once they get to be able to use computers and mobile phones etc., the development of their intellect would be phenomenal. Yet, there should always be this thing to be borne in mind. We can teach them English. That is they can learn human knowledge. However do we ever get to learn their inner knowledge, feelings, emotions and emotional triggers, and even their core feelings that guide them in their own social communication amongst themselves?

Well, this is the issue that really lies before English nations. They have taught English to so many no-English people. They have all improved to the extent of knowing everything, even the innermost secrets of English social and technical knowledge. However, has there been any introspection about what is the inner core of the non-English speaking people that propels all their emotions, their mutual belligerences, codes familial attachments, regimentations and command codes that are non-tangible in English, but is present in them powerfully, awaiting the attack order to start the besiege and the frontal attack?

Well, the truth is something like the English experience with Japan. Minute Japan learned English and breeched all English fortresses. Yet, still now, the English world doesn’t have the least idea as to what is the inner core of emotional, sociological as well as nationalistic aims that remain as an undercurrent in the Japanese collective wisdom.

I know that I am digressing from the route that I am in. However, since my mind has entered into an unplanned area, I need to finish the theme and then only move on.

Animal emotions

Speaking about animals, I had this experience. The year was around 2007. I was staying in our family compound, away from my bigger family home, in a slightly dilapidated house. This I was doing to maintain a sort of distance from the encroachment of the local culture, which was entwined in Malayalam and the local social compulsions.

On the road suddenly three dogs appeared. Of three sizes. The first was a big brown dog, the second a black one and the third a white and black dotted dog of just above puppy size. The three seemed to have been suddenly thrown into the roads, from some cosy household, for they seemed quite unsure of how to deal with the outside world.

I do not want to tell the whole story here. I will concentrate on the brown dog which was female. It tried to be friendly with me. However, it was impossible for me to accommodate it in my house for I was sharing the same compound of the other family-houses in the compound. However, within a few months of being on the road, it became pregnant. At that time, it was allowed to give birth inside the compound in a shed.

The house gate was kept slightly open to allow it to come and go. I could see that it was desperately trying to convey its gratitude. It would try to mouth out words, which were not coherent to me. Could be that it had no vocal cord to do that. Or it might even be that being solitary beings, there was no particular language in it. For language also needs to be taught by a social group. A solitary human being cannot have a language.

When it saw me, it would wag its tail, in a very passionate manner to address me. Later, it took its kids elsewhere, but continued to reside inside the shed. At that time the family took up the decision to oust it. I had to carry out the decision. However, when I tried to oust it, it put up an act of desperation. It turned its rear part to me, and went on wagging its tail in a piteous and desperate manner, looking at me with a turned-towards-me face. It seemed to feel that I would see the wagging tail only if was turned towards me. It was sure that it was trying to say something, but lacked the machinery to do it.

Later when my wife tried to shoo it off, when it had entered again, I saw it desperately trying to speak. Well, when I say these things, I use the same understanding that I have with regard to human beings. The same desperation I have seen in human beings, when they are in tight corners.

I am sure that the thinking part of the brain is not fully connected to any hardware. For, it could possibly be connected to some software. I remember one time many years ago, when I was travelling by a two-wheeler through a mountainous area. I was having a sore throat. So couldn’t speak properly. Only incoherent sounds would come out, if I tried to speak. I stopped in front of a Tea Estate in a bus waiting-shelter.

Opposite of the shelter was the gate of the Tea Estate, through which the workers were coming out. There was a man who looked like a drunk, in the bus shelter. He tried to put up a conversation. I simply tried to shift the topic by simply looking at a manager-like man coming out of the gate in a motorbike. I simply spoke these words with no specific aim, ‘Who is that?’

I do not know what went wrong. The other man in the shelter immediately rose up and started up in a pose of questioning in a very offensive tone: Why do you want to know? Who are you?

Now my situation was that I couldn’t speak. If I were to speak incoherently, I knew what would happen in the midst of a remote location population. So, I tried to evade the situation with some vague vocal sounds. Immediately, he got up and moved towards me with a very ferocious looks, as if he had cornered some prey. However, since it was impossible for him to physically manage me, he started using vocal commands.

I immediately moved towards my bike. My problem was that I couldn’t speak. And it was impossible to predict exactly how others would react to his frenzied shouts to the others to accost me. Due to my innate agility, I could spring on to my bike and escape the scene. The problem was that he was trying to gather a mob. To an elevated group of people I could at least use some written English to define my stature. To the uneducated mob, one can’t predict how things would go.

Now, what I have just described is the power of the means to speak. And the power to move a mob. This incident could also point to the inability of the English ruling class to communicate their egalitarian ideas to the mob led to frenzied moods by their ‘Indian’ leaders. The mob couldn’t understand English and its soft refinement. However, it can understand the barbaric rhetoric of their political, social and religious leadership.

Even though I was reasonably intelligent, quite well-travelled in the local nation and a bit abroad, well-read, good in English, proficient in British Classics and having much information inside me, the moment I was without an ability to speak to another group of people, the situation was just like being an inarticulate animal.

That is just one illustration that I wanted to mention here. There is another one. It is about my contention that when people in this nation, meet others of the same nation, but of different language, there is a feeling of meeting another animal.

It is like this. There was a mini-lorry, a Swaraj Mazda, in our family. The driver and ‘cleaner’ of the vehicle were the typical no-English kind of lowly informed persons. {This categorisation is only from India. If they were to go to the US, they would very fast be like other Americans}. They were going to the next state of Karnataka. Their native language was Malayalam. The next state language was Kannada. For a Malayalam-speaking person who hears Kannada for the first, it is worse that Greek. So incoherent would it sound.

They were going with another young man who was a businessman going to bring a lorry load of fertilisers from Karnataka to Kerala. He was a person with a squint. On the way, the lorry driver stopped the vehicle by the side of a paddy field. He wanted to clean his specks. There were women coming from the paddy field. The ‘cleaner’ got down to check the tyres. The young man with the squint was sitting on the side seat, looking straight on the road, with all his intent on reaching the fertiliser factory. However, to the women on the road, his eyes (with squint) were looking straight at them, in some prohibited areas.

The driver said some funny thing about someone back home. The young man laughed loud and replied in the same vein, in a boisterous fashion. The women on the road saw him looking at their features and making loud snide remarks which they couldn’t understand.

Now, the fact was that many long-distance lorries, driven by low-informed youngsters do stop near these women, make comments on them and ride off. Now, here was a group that was daring to stop and try it out in a very cosy attitude. The women shouted out loud. The people in the lorry couldn’t understand that what they did was a call to battle. The men folk ran out of the fields, came near the side of the lorry, and caught the young man. He held on to the lorry for dear life, not understanding what the commotion was. They were beating him soundly.

On the rear side, the ‘cleaner’ had also being caught and was being efficiently manhandled. The driver shouted out to him to hold on to the lorry, while he started the vehicle and broke out of the gathering crowd.

I mention this just to illustrate the issue of miscommunication or non-communication or lack of coherent communication.

There is another incident that comes into my mind at this moment.

One young man, with whom I had casual acquaintanceship for some time told me this. He was coming to Kerala through a place called Gudalur. This is a place where the three Indian states of Karnataka, Tamilnad and Kerala meet. His jeep had a minor collision with a motorbike. The bike rider was a Tamil speaking man. An altercation naturally took place. The damage was inconsequential. However, the spoken words could move in directions along the indicant word scale, from that of mutual respect to, one-sided respect or to total pejoratives. Without abusive words and expletives. A phenomenon not enact-able in English!

The jeep rider mentioned that he was willing to do anything, meaning that he was willing to give whatever compensation was required. However, he spoke in Malayalam, in the understanding that Malayalam words could be understood in Tamil. However, what he spoke translated into the other man’s mind as ‘I am ready for anything!’ Meaning that he was willing to fight it out.

Immediately, instead of the issue cooling down, the other man went in for belligerent stance: ‘Nee (lowest You) enthum cheyyumo eda?’ The last sound eda, is also a provocative pejorative, with no equivalent in English. The words meant in English, ‘You will do anything?’, but then the provocative pejoratives are not there. In English, it had lost almost all its beastliness.

It has taken a few centuries for a major section of the African and Asian populations to learn English and to more or less arrive at a communication level with the English people. Now, let me take this as an allegory and position it to ponder on another thing.

Moving further on the allegory route

Currently there is a lot of endeavour to find out if there are living beings out there in the far distances of the outer space. If we come across them, the next question would be as to how we would come to communicate with them. For, the fact remains that we have not found an effective means to communicate with the so many living beings around us on this earth, both animals as well as plants.

Actually, it is possible that it may be quite difficult to communicate with them. However it might be more easier to make them communicate with us. Even though this sentence may seem to contradict the initial sentence, the fact is that there is a difference between both the sentences.

I remember reading about some English youngsters who were recruited by British companies owning estates in India, during the British rule period. They were to supervise the various proceedings in the tea and other hill produce plantations in the erstwhile Madras State. The local language was Tamil. Naturally the workers were Tamil speakers. How do the Englishmen communicate with them? They had to learn Tamil and pass a test in Tamil. It is quite understandable to me as to how difficult it would be for the English youngsters.

The difficulty was not necessarily just in the complex words, grammar and pronunciation, but in the total contortion of the English social perspective that would come about when Tamil is spoken. For speaking each sentence, a new form of mental evaluation of persons and their jobs would have to be done to choose the specific word suiting that person and his job. It would be a total mental trauma to do thus, as the person who does it would immediately feel himself sinking into the dirty world of ‘Indian’ social communication and relationships.

The English youngsters made a proposal. Why not teach the local natives English? Well, actually this would be a lot more easier. For English is an extremely simple language and can be learnt fast. However, there is one essential difference here. Another type of mental jolt forms in a feudal language speaking person, who feel a sudden levelling of social ups and downs.

Many feudal language speaking persons, who speak English for the first time, really get severely jolted. Some may even feel compelled to refrain from doing this again. It is a case of a lowly ‘Indian’ servant who always sits on the floor suddenly being asked to sit on a chair and speak to his ‘Indian’ master with a new level of heightened dignity.

When the English supervisor trainees made this proposal, it was severely disapproved by the ‘Indian’ supervisor class. For, they could understand the real mental progress their lowly subordinates would achieve when given this training. In fact, they would reach a level of equality in dignity with the Englishmen. This would lead to a questioning of the suppressed level they were put to and could really ignite a social revolution and possibly a violent one. All against their ‘Indian’ master class. [Similar to what the black slaves of US did, when they were improved (through English) from their native feudal, barbarian African social standards].

Genetically improving the lower species

Now coming back to the allegory of the animals, I would say that within a matter of one or two centuries, or possibly less, many animals’ anatomy would be genetically altered artificially in such a manner that they would have vocal cords and other appendages to speak. And possibly they would be given the benefit of using their hands as would the human beings. It is not going to be too difficult.

Now let us take this case of Great Britain. Great Britain is a nation where dogs are generally treated with more dignity than in Asian and African nations. The way the dogs are treated in many English household really feel unbearable to the ‘Indians’. I have seen many rich Indians who barely treats their own Indian serving class with any level of human dignity, remarking that the food that is given to the dogs in England would be enough to feed the poor in India. Actually what they leave out of mentioning is that they themselves have so much money with them, which can be enough to feed so many Indians around them.

Suppose after some 100 years, British medical scientists do a genetic change in some of their dogs. The dogs get the vocal cords to speak. Their hands are given the ability to be used as human beings would. It is a just a matter of time before they start speaking English. Then they would learn to use computers. And after that they would feel comfortable enough to drive cars.

There would be no seeming difference between their mental cravings and may be some of them would even start craving to have sex with the local human females. In fact, it may take place in many household, where the dogs sit and communicate as another human being. However, when this change takes place, there would still be a significant repulsion for the dogs who go on being more and more comfy with human social interactions. They would start demanding more and more access to human arenas.

Within a few decades or centuries, there would be a huge population of similar dogs who are functioning in almost all human arenas. Then would come the next natural issue of racial discrimination. For, even though the dogs have arrived at English human levels, they still have many dog features. For example, they can bite and tear other animals. Moreover, they can communicate with other dogs which the human being can’t.

As they go on improving their words would be about their ancestors who had been chained, shackled, abused and used by human being in England. There would be demands for compensation. Moreover, the dogs would be definitely be seen as more superior than human being in many fields of activity, wherein their animal characters would easily defeat human beings. For example, when competing in a 100 meters or 400 meters races, they would easily defeat the human beings. They would not like to be mentioned as dogs, for the word ‘dog’ is an insult.

Bear in mind that the cows in England who would develop to speak in English would find fault with the English nation for slaughtering their forefathers many centuries back for food. However, the cows in India which remain as animal cows, would not have the means to complaint about the more barbarian manner of killing that their forefathers had to bear.

However the fact that they live in a social ambience far above what the other dogs in other nations live in will not be mentioned. In those nations the dogs would still be living a life of devoted worship for their human master. In the England, the dogs would be superior to human beings and would demand equality to be statutorily encoded. In later centuries, a fabulous dog would even stand in the elections and become the Prime Minister of England, for the superior dogs would out-number the native-English human beings of the nation. And he, instead of connecting himself to the great people of England, who corrected the genetic deficiencies of the dogs, would publically proclaim his link to the various other dog-populations in other nations.

Here am I denigrating anyone with this allegory? If anyone does think so, he has to think again. A dog that can speak perfect English, use computers, drive cars, and take command of human operations and such things! Is it inferior to the human beings? The truth is that it is definitely a far superior being in terms of physical and mental possibilities.

For, what the dog can do the human being can’t do. What the human being can do, the dog can do.

The whole social scenery would turn totally unbelievable when other dogs from other nations also start arriving in England with the help of their English compatriots and getting an anatomical change procedure done. They then learn English and all the other paraphernalia, including computers and vehicle driving. Next they would want all the facilities and social entrances that the dogs in England had achieved through centuries of mental and educational change. Well, this is the point of current day debate.

q3 #Now, what about the issue of what these dogs are having in their mind? Well, what they do translate into English is understandable. However what they leave out in the translation, no human being can understand. What they plan among themselves will all get sieved out in the translation. How they define, categorise, segregate, differentiate and, despoil and ennoble humans within the creepy confines of their own mental process would remain hidden from the human beings of England. For most of these emotions won’t have any equivalent in human emotions. Like the word eda and edi in Malayalam. They cannot be translated into English. For such beastly emotions are not there in English language and social intelligence.

The more these dogs improve, the more would be their complaints and criticism of the people of England. On the other peoples all around the world, they would not have any complaints. For, they had never given the occasion for their own dogs to improve.

Here, I would jump to a minor part of the extension of the idea. The rest I leave to the reader to ponder upon. When a feudal language speaker translates his words into English, there is no conveying of the powerful tearing up of dignity in human features he has done in his own language and mental process. This part is real. But then the native-English speaker has no inkling of it. Well, that is the inherent danger that feudal language speakers carry forth in their communication systems. Their tearing part is not immediately understood. They do this and are doing it. Still, the native-English speaker does not know about it, until the English social system slowly, over the decades starts showing the scars.

Now, let me just move into a slight frill extension. The English speakers do not know what the superior dogs are thinking in their exact mental platforms. So, they decide to study the dog language. Well, it is here we come to a fact. A language is a software. In many ways it is connected to the body peculiarities of the being.

It is a communication software. In animals, wherein there is no vocal cords, this software uses other body features to communicate it emotions, need to eat, calling others to hunt for food, urging sex, planning assault, setting up decoys etc. Now, learning an animal’s communication code is actually akin to turning into the animal itself. Once that is learnt, the same irritation that one dog has when it accosts another dog will set in the human being also.

Even though this contention may seem quite far-fetched, actually it is quite easy to convey. An Englishman does not know Malayalam. So, even if he is addressed as Nee, and referred to as Avan, it would have no effect on him. However, once he is made to learn Malayalam, he would understand the negative connotation, which would be quite unbearable and of satanic proportions to him, and he would react vehemently.

I have seen it happen when I was staying in a Hindi area in North India. A lady from the south was addressed by an ordinary vendor as Thum. She had not much problem with the addressing as she was not much good in Hindi. Moreover, she had the impression that Thu was Nee, Thum was Ningal, and Aap was Thangal when converted into Malayalam.

However that was not the truth. Actually, Aap is the standard word of addressing that is polite and ‘respectful’. The other word Thum is not ‘respectful’ and when used by an ordinary road vendor is quite atrophying and of abominable content. Now, when I apprised her of this, she went into a wild fury and never allowed that vendor to sell her anything. However, the vendor had only done a momentary assessment of her from her dressing and her looks at that moment.

I have mentioned this thing just to point to the dangers in native-English speakers learning such oriental languages as Chinese, Hindi, Tamil, Malayalam, Sinhalese etc. without first understanding what it is one is changing into, as a software code that reaches deep down into the very life software of a person is being installed inside the mind.



Sanskrit thriving in British schools

I am not sure if the viewers can see the facial demeanour change that is entering into the English children as their body features try to accommodate the codes of physical features encoded in a feudal language. They are being redesigned into the framework of another software code. In the powerful ambience of English that exists all around, the powerful negativity that is being encoded will not be easily visible. But then, remove the English, and the stark realities of a very feudal language ambience will come out into the limelight!

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Last edited by VED on Mon Dec 04, 2023 9:56 pm, edited 2 times in total.
VED
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15. Travails of training

Post posted by VED »

15 #


Introduction and social mixing

Now, I need to speak about the ways of introduction and social mixing. In English nations, especially in the US, there was a very brave and possibly idiotic attempt at social mixing, without proper understanding of what was being envisaged. I have mentioned earlier of a video in which Varuna and Ashwina are seen as trainers to persons who are much senior in age to them. They have trained many persons, both male as well as female.

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When this is being done, there is essential social mixing. The trainees belong to the Malayalam speaking, very little English-knowing, colloquial-mentality persons, most of who are trying for lower jobs in the Middle East. Actually I am the main trainer to them. However, my system of training at that time was exposure to English through an English speaking atmosphere.

Now, it is essential that the lower social inputs, codes as well negative energies should not diffuse into our side. At the same time, the trainees should improve without a feeling of belonging to an inferior group. It had its problems, unless proper precautions and limitations were powerfully mentioned. The trainees were told in a tone of no-excuses mood that the lower indicant pejorative codes in Malayalam should not be used to and about the trainers. Now, even though this seems a very small issue, the fact was that this was the biggest social issue as far as communication in a feudal language is concerned.

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Even though the trainees had to speak only English inside the training arena, the fact was that this place was a very brief area in their everyday life. In Malayalam, youngsters were necessarily in the lower code areas of the indicant words, such as Nee (inhi), Aval (Oal), Edi (Pennu) etc. Even though these words seem quite small and powerless, the fact is that these are the very powerful words that can more or less assign a person his social status.

To insist that these words should not be used on the young trainers, who did not have any statutory power to punish, was in many ways a silly thing. However, that was the basic tenets of our training. However, the trainees need not get up when the trainers, including me came inside the room. Moreover, they could address me with a Mr. prefixed to my name. This was also great liberation for them, for in Malayalam and colloquial coolie English (Gandhi English), the teacher has to be extended powerful levels of respect, which need to be self-deprecatory. In which case, they would have to affix my name with Saar or Mash suffixed, whenever my name was mentioned or I was addressed.

DIGRESSION

I need to discuss the sentence: ‘To insist that these words should not be used on the young trainers, who did not have any statutory power to punish...’ The fact is that no one would dare to use pejorative indicant words to those who have punitive powers.

For example, even if a police Sub Inspector is quite young, only very powerfully placed persons would dare to use the lower indicant word for YOU, HE and HIM to and about him. For, it can mean putting oneself in the path of danger to do so. However, to a person who cannot harm one, almost all persons would dare to use the lower indicant words. So, in effect it means that being polite and well-mannered in Indian feudal languages places one in a very pitiable position. The effective social stance is to be very rude and crude, and to extrude the idea that one is powerfully placed.

An illustrative example from my family history

My mother became a Sub Registrar at the young age of 23 in the Madras State Civil Service in the year 1951. It may be remembered that India, the current-day nation, was born in 1947. She was posted as a Sub Registrar in the erstwhile district of Malabar of Madras state. Currently this area is north Kerala.

Retrospectively speaking, she had at least three negative points from the perspective of Indian feudal vernaculars. One that she was a female, two that she was young and three that she was from a lower caste. Her first posting was as a reserve Sub Registrar at Tellicherry. Within one and a half years time, she was given independent charge as the Sub Registrar of Kadachira Sub Registrar’s office at Kadachirra in Cannanore district.

Speaking about the negatives, all the aforementioned elements could powerfully position her at the lower indicant word of Aval or Oal (as it is mentioned in Malabar). This will translate into Nee for YOU.

The scene should be visualised as a young, Thiyya, female. Just a few kilometres into the insides of the areas, this description is that of a very low quality person. Especially the word Thiyyathi can only be associated with that of a servant class who were at least a few hundred times lower than the black slaves of US. This was the fact of life in those areas before English intervention.

However no one would dare to address her at that level of indicant code, unless he or she is directly related to her. Why? Because, at an official level, she had certain powers which she can use to harass those who harass her thus. Moreover, the whole official structure of clerks and peons below her have to necessarily maintain her superiority in indicant codes to maintain their own stature in the social system. The English administration, I understand, did have some idea about the problem of ‘respect’. For, they did assign a very high raised platform for the Sub Registrars to sit. This did act as a powerful platform and prop to elevate their stature.

Beyond all this, the fact was that the officer class always maintained English as the language of mutual as well as official communication. So there itself, she was elevated to an egalitarian world, which could give distinctiveness without being suppressive to others.

Even though my mother might come to feel that there is something innate in her that makes people ‘respect’ her, the fact is that if she had been devoid of all the official props and powers as well as an English ambience, her aforementioned three negative attributes would have pulled her down powerfully into the gutters of lower indicant words.

I mention this here quite powerfully to mention that Varuna and Ashwina, though trainers, were quite young, and had no official position or power to extract any ‘respect’. However, that was not aimed for. Yet, what was required was the protection from the lower indicant words. That had to be powerfully maintained among the trainees, by means of mentioning it incessantly.

This point may be extrapolated to an English nation, where there is no one, familiar about these things, to powerfully mention it to the immigrant populations which come bearing feudal communication codes. The youngsters, people of lower professional status and much else among the native-English speakers fall easy prey to these evil codes. With no position of defence to secure themselves. And when they react with horror to the non-tangible eeriness of the negative codes, it is quite easily described as racial repulsion. END of DIGRESSION


The strain on the trainers

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This was a great mental liberation for the trainees. Yet, it is very sure that many of them took a long time to understand the tremendous effort and mental strain it was on me. For, most of them were all youngsters working in low level jobs, (as per the Indian social mood). They were being allowed to come up to my level. The very act of addressing me with a Mr. prefixed to my name was indeed sacrilege on my personality. For at least my seniority in age has to be acknowledged in Malayalam with words of respect. I was simply allowing the erosion of my stature, in the hands of a remote-village living youngsters, whose parents more or less did at best, low-Levels jobs, in the Middle East.

The problem was more exacerbated by the fact that many of them were also employees of small-time businessmen who, in a natural feudal language code mood, would incessantly strive to show-off by comparison. There were occasions when some of them would feed the trainees with pejorative words and descriptions about me. Well, it was essentially the problem of weak people being cruel. For, their very social stature depends on suppressing others, who they feel can be suppressed and snubbed. It is a string of actions that move down the ladder of social hierarchy.

In a way it was the same issue of the British officials having to deal with ‘Indians’ who were the subordinates of superior ‘Indians’, as acknowledged by the British Crown. The indicant word definition of ‘British officials’ could be manipulated by the senior ‘Indians’ and that could be fed to the lower class ‘Indians’. The taking over of power by the British Crown was an action of utter stupidity and it was to hurt the ‘Indian’ lower classes. But that was in a very circuitous way, which they couldn’t understand or make sense of.

Now, the essential problem was that since we were trying to disseminate the original stance of pure English of England, at least in the social code levels, we were to face the brunt of the social brutishness of a feudal language code. To reciprocate in the same tone would be reacting to Malayalam codes. This would give a temporary respite or victory. However, we would be pushing ourselves back to Malayalam arena.

Beyond that I couldn’t make myself compete with remote-village shopkeepers of India.

The taunt of the women folk

Even though a good number of students did admit that Varuna and Ashwina were their trainers, it must have been a topic of jest among others immediately outside this circle. Here again, I have seen the women folk being more explicit in their negative words. For, the women folk are at best a group of people forced to stay behind the lines, in their homes. It is not essentially connected to the husband being very possessive or imprisoning them. The issue is of a larger scope and cannot be dealt here in detail. It is more or less connected to fact that the local village town cannot place them in the proper slot in the language codes, where they would not only enjoy ‘respect’, but also can garner ‘respect’ to their husbands.

There is this doctor in the local village. He is not from the locality. His wife is not from Kerala, but has learnt to speak and comprehend Malayalam. She doesn’t go out into the village shops. She sits at home. Why? She knows that if she moves around in the local areas, she will start as an Oar (Avar) and soon descend to Oal (Aval).

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I have a feeling that many Whites in South Africa would also be suffering from similar emotions. They would become recluses if they are living in the midst of vernacular speaking blacks. And grow corpulent, which may again give a hint of prosperity, when actually the opposite would be true.

The issue could easily be understood as a situation in which the trainer class is being positioned below the trainee class. The trainee class has been powerfully indoctrinated against being trained by their own traditional tribal leadership.

I will leave that subject for the time being and move back to the issue of how the womenfolk viewed Varuna’s and Ashwina’s general movement in the place. Varuna and Ashwina did not move with the people in the place. They moved only as trainers or something akin to that among persons who accepted them as that.

Accepting them as that was not difficult, for there was no need for any obsequious attitude towards them. However, the absence of such codes did not keep them in a position of exquisite worship also, which is what other teachers necessarily get in the guise of Chettan, Mash, Saar, Ji, Mahatma etc. It was a training in which the trainees improved, and not like the Gandhian training, in which the top man became an object of veneration and the disciples remained painted in dirt.

I have heard women, not men, speaking loudly, when they see Varuna and Ashwina going to the river for swimming thus: Oh, she (olu Lower She) looks as if she is having some disease. What kind of a looks is this?’ Even though I do not remember any man saying anything in the same vein, I have heard small boys mouthing similar words used by their mothers and sisters, with regard to Varuna and Ashwina. However, as far as the direct mental effect that these words had on Varuna and Ashwina, it was negligible. For, they couldn’t understand Malayalam. And they had no means to retort back in the same tone, for the pejorative codes were unknown to them. Yet, they have admitted that they did have the experience of some mental distress when accosted by such inimical females.

A digression to reservation for women

Here a slight digression to the issue of reserving seats in various democratic bodies in the nation needs to be done. Giving power and authority to females who do not have any quality or calibre to hold such positions can really despoil the huge number of other females who would be forced to come under them.

Female fighters of the Liberation Tigers of Tamil Ealem

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Again speaking about female liberation and empowerment, I have to necessarily discuss the female fighters of the Liberation Tigers of Tamil Ealem. When I first came to know of them, I was quite impressed by their demeanour. A mental quality not easily seen in ‘Indian’ or Asian females was quite evident in them. However, later I came to know that there was an Australian female of English antiquity (Ms. Adele Balasingham) who was more or less in charge of training them in social standards as well as in combat emotions, or at least standing in a position of focus of emotional idol. Now, it was quite evident that all Indian females who were regularly ranting about more liberation for the females would see them as a real heroes or heroines. However that was not what really happened.

An immensity of ‘Indian’ females came to view them with marked animosity and jealously. The LTTE female fighters were looking very fit, going into the sea in boats, walking around in smart uniforms and more or less liberated beyond any level of freedom, the local ‘Indian’ society could lend to a female.



{Later when Mr. Balasingham died and his wife left the scene, there was a marked downturn in the demeanour quality of the female fighters of the LTTE}.

There were many females in ‘India’ who were seen to be superiors in society. Like doctors, engineers, managers, journalists etc. They all stood high by suppressing others by means of lower indicant words. Or by securing higher indicant words for themselves. Most of them couldn’t imagine swimming even for one metre, had never gone out alone in the night, couldn’t move out of the home other than through per-set routes, and also many of them even though formally quite highly educated, could hardly read an English classic.

The LTTE females were actually liberated to the extent that they were really trained to be liberated in a social order of a highly feudal language environment. I have seen many females writing in Indian newspapers about the ‘fooled’ females of the LTTE, who they insisted were being swindled by the LTTE leadership to join their armed forces. Each of the victories won by the LTTE females were seen with resentful envy and described with scornful words as ‘foolish’. One problem that seemed to afflict their minds was the Tamil females were generally seen as the lower financial class. And the elevation of the LTTE females was seen as a mental calibre improvement of their own servant classes. This was the same social distress that had enveloped many ‘Indian’ households when the British Colonial class strived to give the lower ‘Indian’ access to English.

I did discern more consistent admiration for the LTTE females from many male folk. This much I mentioned with regard to women’s liberation ideology as far as it concerns the females of ‘India’. They are downright jealous of the lower classes coming up, be it male or female. There is a very old English Newspaper published from Madras (Chennai). It was regularly coming out with articles full of spite against these Tamil females. I was at first surprised. For a Newspaper in Tamilnad taking up an anti-Tamil people stance was quite surprising. However, I slowly understood the stance as simply as a natural extension of the same ‘Indian’ pejorative to the lower-class, mentality.

When the final assault on the LTTE stronghold was being done by the Sri Lankan occupying forces, and mass killing of Tamil civilians was going on, this newspaper was actually celebrating! Actually the real duty of that newspaper should have been to spur the Indian people to clamour for sending the Indian forces to protect the Tamil population. However someone up in that newspapers’ hierarchy had been bought by the Sri Lankan agencies. Just like the UN’s Asian leadership was also possibly neutralised likewise.

I should mention here that I couldn’t really sleep in those days. For, I could perfectly visualise what was going on. For, I had lived in the outsides for years, and had a deep ken of Asian feudal uniformed forces and what they would do.

The English newspaper in Madras was constantly reporting on the web from a very biased anti-Tamil stand. My comments were blocked on their site.

When oblivion takes over

Now coming back to N & S, Varuna and Ashwina were associating with persons who were kept on the lower indicant words by almost everyone, including their own parents. Even though I did mention to their father to avoid the lower indicant words with regard to Varuna and Ashwina, from their own context of association with them was as trainers, that was almost always a forgotten theme. For, as he himself, his wife and his children went on improving their English standards, wherein they could climb up above their Malayalam code lower positions, the feeling that Varuna and Ashwina were trainers was fast getting erased. For, soon they could speak in reasonably good English, with a standard much above the local people’s English standards.

Moreover, such things as computers, which they had earlier visualised as divine object beyond the purview of their children, were fast becoming common tools, especially due to the immense information passed to them by Varuna & Ashwina. In the earlier days, they were quite willing to admit that Ashwina was their trainer. As the years went by, it became a sort of disruptive knowledge to them, which was a discomfort to acknowledge. Especially when Ashwina was forcefully put into the same school, in a class much below them. The student hierarchy of that school would force them to assert a superior mood, and Ashwina to admit their superiority.

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Over the years, N & S improved in personality much. In fact, if the initial difference in stature they had with Varuna and Ashwina were to be compared, with their current personality, it would be seen that there is not that much difference between them now. Actually, in many ways they would be in a higher position. For, among their own family members, they stood quite high, in that they were moving with a less fettered communication system, and knew good quality English. They were bilingual, and they knew the cunningness inherent in Malayalam, which was not known to Varuna and Ashwina. They were learning many Malayalam arts, including that of dance and other things.

Varuna and Ashwina couldn’t go in for all that, for it would then compromise their communication stance. As to N & S, it was not a problem for them, for they were born into such negative communication statures, that they had not means of going lower than what they already were. They had only one possibility and that was to improve.

It was like the issue of Asians going on improving to the levels of English people, while the English people have no more places to elevate into.

The father of N & S recently admitted to me that due to their association with Varuna and Ashwina, they had improved tremendously in every aspect of life, including English, communication standards, physical stature and computer skills. However, would N & S understand this? Well, for them their perspective is limited to what they grow into. They wouldn’t be able to visualise the growth of their own stature from a very low one to the ambience of a free mental ambience. As for their parents, beneath the thin veneer of pragmatic affability, the powerful prompts of Malayalam codes to compete and come on top would be there.

Here I need to place something on record. For, in this book, I will be speaking on the generic effects of feudal languages on human emotions. I will need to be brutally frank. However, it is about people who I know that I am speaking. They are not bad or am I good. There is no intention to categories them as bad or evil.

The father of N & S is a close supporter of mine. Yet, he lives in a social area where the feudal language Malayalam in the everyday ambiance. It does affect him and his relationship with me.

Speaking about the father of N & S, he came to me in the year around 2003 to learn English speaking. He was a professionally qualified person. I had just arrived in the small village area from a metropolitan city. Sensing that he was the one of the few persons who admitted me as their mentor, certain persons in my family called him and gave the new house that had been built in our compound. His house was in a very remote area at that time. After bringing him to the new house, he was slowly given the input that he was the bigger person, and I the lesser person. For, I was at that time living in the dilapidated house in the compound, trying to keep away from the barging groups of persons who were reprogrammed to be inimical to me from my own house side. It is possible that he was also at least slightly affected by a new vision about me, as an inferior.

From my position of mentor, I was avar to him. However, in his position as a companion to my family members, wherein I was placed below him, I was avan to him. Naturally, he would feel more cosy in the position wherein I am just an avan [lower indicant HIM]. In fact, I could clearly see an oscillating behaviour in him, as he moved up and down relatively in the virtual code arena. Acting in subservience and then moving to domineering. Yet, he was one of my most enduring supporters over the years.

Soon he was in a cosy terms with the other side. In fact, he seemed to be in a position to play a balancing game between the two groups.

However, since it was not my temperament to compete with persons whom I perceived as from a different social context, it was the endeavour on our part to impart as much English qualities on to his family members, including his wife, his wife and him. Over the years, I had done many things for him for which actually he should have been very much financially indebted to me. At the same time, he was helpful to me at least with regard to his professional capacities. In fact, I am indebted to him, much in this regard. However in this book on social and mental spurs based on language codes, I need to go into finer areas.

Then there was this quite peculiar situation in which his support had to be derived as a very powerful prompt. When the local Marxist committee gave a complaint to various governmental departments that I was not admitting my children to school, and thus was harassing them. At least a few of the family members on my side was also part of this conspiracy. It was to generate a few departments’ enquiry. At least one of them came to him and very directly asked him if I was having mental problems. Meaning if I was mentally sick.

For, that was the word that was given to them by the other side. His words stood as a very powerful deciding factor. He told me that he had informed them that as far as he knew, there was no such thing. He told me that if he had simply made a reverse comment, things would have gone very bad for me. I was quite simply amazed at the power of the location. A person who I would position as my trainee is in a position to pass powerful judgements which would come to have statutory power. He was living in a better house, and I in a weaker looking premises.

In between, I should mention that all departments gave very good reports. The court verdict was in my favour.

Here I need to mention certain things which are quite sensitive. However, I need to discuss them in the context of Asians arriving in English nations and taking up a very ambivalent stance. On one side, after they stabilise their citizenship, they start putting up a superior-than-the-locals attitude. They speak with pride and attachment to their native land glory, to the extent of insinuating that their native land was superior to their land of domicile. . However, if at any time, there is a possibility that they have to go back to their native land, they show their real terror of their native land and the natives who live there.

After living for around five years in that house, they were faced the issue of moving out. It was a very troubling situation. For, the mental ambience was quite connected to a quasi-English communication standard. Outside it was 100% Malayalam ambience.

It was then that they started vacillating. The father, my close supporter wouldn’t budge. He went on asking for time. Ultimately after around another one year, he was given one year time to move. That is seven years totally. When this time was also getting over, he asked for more time. This time, it was refused. At last, he moved to another rented house, cosy enough, but devoid of any link to English communication standards. This house was quite near to our house. The remarkable thing here was that none of them, including his children, wanted to move back to their traditional house, which had always been connected to superior social ancestry in most talks.

He used to speak about his grand heritage, family connections and links to various powerful bureaucrats through various family links, direct or by marriages. He would drop names, on almost all occasions. Yet, when he faced the real prospect of going back to his family links, grand heritage and ancestral properties and legacies, the reality of his repulsion for being back to that platform was quite evident.

In fact, there is the sharp reality that he used to mention that he was ready to vacate our house at one month’s notice at any time. For, he had enough places to move to. Yet, when he was actually asked to move, he took it as an act of belligerence and treachery. For, he wanted to remain within our proximity. At least for the sake of his children having access to quality English communication.

There was an attitude on my part to impart as much positive qualities to his family members as possible. Even my children did the same. Yet, he was occupying a better house, while I was in the dilapidated house. The mental definition of ‘Thrash’ would naturally encode in his mind and others’ mind with regard to our family.

When, at the end of the day, he has to go back to his native links, the he was terribly distressed. He came to my house and in the midst of other talk, spoke in a terrible manner, ‘You are getting a nice house. What is my position?’ It was quite funny. The situation was that he was radiating a feeling that he was also part of our family’s heritage, antiquity, legacies and such things.

The funny fact was that he was an outsider and this house was just part of our family property. The problem for N & S was that they are continuously brought into the lower indicant levels incessantly by their family members and other connected persons. I had noticed that both Varuna as well as Ashwina did not have the usual innate mentality seen among the feudal language speaking persons to speak sarcastically as a means to level out the level differences that indicant codes create. But then, when they continuously become the target of such words which are natural in feudal languages, they are forced to react to them.

That simply means that they also use such words. I have at times seen them reacting like that on odd occasion. I tell them of what it means and what provokes such words. They need to powerfully remain above such cravings; to react in the same manner.

Reflections on English nations

It is a terrible thing for me to speak in disparaging terms about persons who are physically close to me. It is also true that in the case of N&S family, the issues mentioned are of quite miniscule significance. However, I cannot forgo of an opportunity to extrapolate the understanding to wider framework. That of immigrants from the un-understood realm of ‘Multiculture’ setting up beachheads in England.

This is the very particular reason why I have mentioned this much. The issue of English nations allowing feudal language speaking persons to enter their nations and then, give them citizenship. Even though they are seen to be of exemplary affability, there is the reality that they are all intimately connected to their own feudal language social systems. The way their mind works would not be in an innate English manner. Powerful cravings for power, jealousies, feelings of accomplishments when defeating the local man, an innate streak of ingratitude, and a feeling that all their rapid mental and fiscal advancements are due to their own innate capacity would develop in them.

There would no acknowledgement of the elevated platform that the English nation had given them. It is similar to the case of N & S’s parents. The moment they are removed from the platform given to them by our family, they are back to their own family links. Which, even though gives them a base security, they do not want to get too close and intimate with. For, those links have very clasping and suppressing components.

They would speak gloriously about their grand heritages, their ancestry, and the great scientists of their nation way back in the past, their Vedas, their Upanishad, and much else which really are not connected to them in any way. They would want to act as the great teachers who would want to teach all this to the native-English speaking kids of their nation of domicile. Moreover, the definition of ‘Thrash’ would be there in their mind and their native language words to define many of the native-English speakers of their nation of domicile. For, almost 99% of the jobs and professions done with no mental feeling of repulsion by the native-English populations would be low class jobs and professions in the feudal languages of the immigrant populations.

Yet, the moment they are given a hint that they need to move back to their own native nations, they will hold on as if for their dear life. They would fight and use every technique possible to claim their right to stay on.

Another thing that can be picked out from this experience is that outsiders who come into the insides of English nations will very fast understand the various minor competitions inside their nation of domicile. Their innate behaviour would be to play the balancing game, by which they become the powerful deciding force in all national decisions. The totally stupid machinery of sovereignty called democracy will aid them in this task, with a very terrible satanic force.

I remember a conversation that I had with an office staff in the High Court of Kerala. He was some clerk-promoted junior ‘officer’. I was there to file my Writ Petition against the imposition of compulsory Malayalam study on all students in Kerala. He entered into a conversation with me, querying as to what was wrong with compelling everyone to study Malayalam. I mentioned the discrimination that Malayalam showed to the lower sections of the people. In fact, it was degrading a huge section. However, he was unperturbed with this, for he naturally stood on the higher echelons of the indicant word array. For, he would be the Saar, and the various other people in the outside world, just Nee and Avan and Aval, from a perspective of sections of people. His argument was that this was the culture here and it should endure.

This actual stature difference was quite visible in the earning part also. Even though he was just a clerical level ‘officer’, his monthly income would be something like 30000 rupees, apart from or including, so many other benefits like one month free salary every year, LTA, bonus, Dearness Allowance, pension, commutation of pension and much else. At the same time, a person from the other section would be earning something like 2000, 4000, 6000, 8000, 10000, 12000, 14000 per month, with no other benefits. It would be seen on scrutiny that the indicant word array would partition the social structure in monetary terms also thus. [For more on this issue, Read my writing: Fence eating the crops]

However, think like this: The High Court supports my argument and mentions that the language was degrading a huge section of the people. Now, these people’s children get the opportunity to learn English. The next generation is a totally liberated-looking group, who are well-read in English classics and other higher quality reading stuff. Now what? Would anyone of these youngsters remember the tremendous effort taken by certain people to improve their lot? Well, the fact is that no one would even care to think of such things. Their mental and social elevation would be understood as achievements born from their own capacities.

In many ways, this was a similar manner of what did happen to the original British content in India. I was once speaking to a very young person (in his early 20s) in a Bombay Call Centre. He was in very boisterous mood, as he enjoyed the tremendous freedom that the English ambience allowed him. A kind of freedom that he would not be allowed to use just outside the four walls of the BPO industrial compound. He addressed me with my plain name with no Mr. prefixed. He declaimed thus, ‘When the British left India, they left their brains here!’

I heard another Call Centre youngster of around less than 25 describing the foolishness of the people in Great Britain. He described at length about how a ‘guy’ from Britain called and said ‘this’ gadget was not working. From here they tried to help him. No use. At the end of some five minutes, he simply asked him, if his power switch was on. Well, that was it. The ‘guy’ hadn’t switched on his power switch. That was the kind of ‘guys’ over there!

The issue here was not that the ‘guys’ over there were idiots, but that ‘guys’ like him over here was talking in deprecatory manner about the ‘guys’ over there. The correct context is understood if the same scenario is visualised as between a clerk in a government office in India and the top IAS officer in the same department. The moment the clerk goes in for offensive comments, the indicant words meant for the IAS officer would go to stink levels. However, if he is using the insolent words about other clerks, it doesn’t matter much. There is no ‘stinking-dirtification’ involved.

The dangerous theme of equalisation

Now, the question is, are the ‘guys’ in Great Britain of the same level as of the ‘clerks’ in India? Well, this question of equalisation is a very dangerous one. For, one should not equate oneself with any other human being without knowing fully with what one is equating oneself. In ‘India’ no one of stature would like to be equated with lower level persons. For, each equation means a definite level of right to articulation, right to dignity, right to stature and right to refined postures. Getting forcefully equated to lower level persons who cannot even stand in front of a local constable with a pose of dignity can lower oneself to that level.

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It is a deed that can bring down the whole of the English nations to the levels of stink. It can atrophy the nation. It is essentially a case of being addressed as Nee, not only by the IAS officer, but also by his menial servant. The effect is of terrible possibilities when the bringing down is done by the menial servant.

Actually, during my English training programmes, I do tell my trainees to avoid watching Malayalam films. The films can be quite enjoyable and captivating. However that was the problem. The films act as trainers. They train the common man about the various obsequious attitudes that have to be borne by them. This it does in a mood of hilarious comedy. However, the scenes have power. One would slowly visualise how one would stand and speak thus in front of a government official. It would train the boss to act with more truculent and comical wretchedness to his subordinate. And teach the subordinate to take it in his stride.

Also teach the subordinate class to use sly manoeuvres to overtake the upper guys. To work behind the scenes and to avoid a direct approach. To wait for a slip on the upper guy’s part, to sabotage him at the right moment.

Powerless to exert right to dignified existence

There was one incident when Ashwina accompanied me when I went with N & S’ father to a carpenter’s house. We were inside their house. That means Ashwina was within their premises. Verbal attacks that they could not do till that time could be inflicted. They did not waste time. Even though she was quite preoccupied with her own thoughts, they went on trying to prise the word Nee on her. However, since she had no understanding in Malayalam, their efforts were of no avail. The word Nee was used in the guise of being affectionate. They knew that she did not know Malayalam, yet they tried hard to breach the fortress of English-sans-Malayalam. They turned to me and started asking me about her, with the word ‘Oal’ (Aval). I simply disregarded the questioning.

For, I found it as unacceptable as a government clerk would feel if a senior IAS officer female of young age being referred to as Aval. At least, he could say, ‘She (Oar, Avar) is an IAS officer’, if the speaking people were willing to acknowledge the superiority of an IAS officer. In the case of Ashwina, there was no aim to promote superiority, but simply claim dignified existence that was not willing to concede to degradation.

Perching greatness

Since the theme of acknowledging superiority has been mentioned, I need to speak thus: All superiority of personages in a feudal language social system is connected to introduction. For example, if Gandhi were walking around the street with his later age signature dress of a loincloth, he would simply be seen as a nonentity, at best a slight crank. However, the powerful indoctrination that comes everyday through textbooks, newspapers, TVs etc. make him a ‘mahatma’. Without this introduction, he is not a grand personage, who can create certain emotions in people who are made to idolise him.

I remember an incident, when Varuna had been forcefully admitted to the local village English medium school. A well-known Malayalam film actor came to the school for some function. All the students were crooning and in a very elated mood. However, Varuna came and told me that evening that she couldn’t understand what was so great about him. ‘He looked like a very ordinary person, with some paint on his face’, she said. This is the great fact about greatness of persons in feudal language situations.

It is not like in English. Even in English there should be information that a man is great. It can be a personal understanding that a person’s knowledge, calibre, civility, culture and such things are of a great quality. However, in feudal languages, these kinds of information and sensing do not have much value other than a personal feeling of empathy. For the other kind of ‘respect’ that is quite active and powerful, there is need for proper information feeding otherwise called indoctrination to powerfully bring upon changes in the indicant words.

Apartheid

Even though it may seem that Varuna and Ashwina had no social contacts, actually the opposite was the truth. For, they had a number of persons who acknowledged them as trainers. [I speak here about their local contacts. It was a pertinent point in the complaint to the Social Welfare Department that they were cut off from local society and moved only among a particular section of proficient-in-English outsiders}. However, since they were all on first-name basis, the feeling of a cordoning off was not felt by the trainees. In fact, it was an association with a lot of youngsters of varying ages, both younger as well as elder that was maintained. However, there was this truth.

The vast majority of persons around had a problem. They couldn’t get the feeling that these two kids were in their native language (Malayalam) domain of addressing. That was a terrible cordoning off. It was essentially a vibrant quality of apartheid that was practised on them. However, there were no separate places for Varuna and Ashwina. Every place including the river was common. However, some belligerent youngsters who took offense that they couldn’t address them with a Nee, from their position of subordination under lower indicant words, used to butt in to speak and poke in unnecessary questions and queries. However, the powerful frontier of no-Malayalam knowledge was too powerful to be breached.

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Last edited by VED on Sun Oct 29, 2023 5:09 pm, edited 1 time in total.
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16. Notes on education, bureaucracy etc. in India

Post posted by VED »

16 #


The immediate local area and its educational content

It is here that I need to speak of the intellectual quality of the local area. The place is in Malabar, in a village area. Even though a village, it is not sparsely populated. The majority of the affluent class persons have worked or are working in the Middle East, most of them in low level menial jobs. Others are there who can claim to be on the higher echelon of the social order. They are generally the teaching class including a few college lectures. Due to the extreme admiration for such jobs by the majority lower employed classes, these teacher classes of people do feel a more mental elevation than what they jobs really signify.

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During the British rule, Malabar was part of the British Empire, as a remote district of the Madras Presidency. During that time, the concept of education was of a very high standard in English, with the educated class more or less at home in British classics. However, only a very minute percentage of the population received this education. This was possibly due to the fact that the British rulers were too preoccupied with the two world wars. And due to the hugeness of British-India.

QUOTE from WIKIPEDIA:

In 1944, the Government of British India presented a plan, called the Sergeant Scheme for the educational reconstruction of India, with a goal of producing 100% literacy in the country within 40 years, i.e. by 1984. Although the 40 year time-frame was derided at the time by leaders of the Indian independence movement as being too long a period to achieve universal literacy, India had only just crossed the 74% level by the 2011 census.


MY COMMENT: This ‘Indian education’ of independent India, devoid of English, is not education, per se, but sly and treacherous cheating of the majority people and their children. Simply wastage of around 20 years under teachers of dubious intellectual quality. [READ: COMPULSORY FORMAL EDUCATION: A travesty!]

It may be mentioned in between that

When I was around my childhood age and beyond, I found a huge population of local natives here who couldn’t read Malayalam (illiterate). As to English, it was absolute zero knowledge. Among these people, like a creamy layer was the fantastically educated-in-English class. Now, as far as that level was concerned, education meant a good knowledge in English, not just spoken English, but a very near-to-England sort of association with British literature and social mood. The people spoke Malayalam in the local area. However, that Malayalam was around 70% of words and usages different from the Southern Kerala version of current-day official Malayalam.

The people who were quite well-educated did want to see that local people improve in education. However what that meant was an education that was based in good quality English. However that was not to be. For, the native Kingdoms of Travancore and Cochin had been amalgamated to the Indian nation under duress of threat of Military occupation by the Indian army (The British-created army handed over to the Indian officialdom and politicians by super nut Clement Atlee).

The lower castes of Travancore and Cochin, namely the Ezhavas and the Nairs (Nairs were superior to the Ezhavas, but on an eye-ball-to-eye-ball level of belligerent connection) went on an educational-institutions setting-up spree everywhere in Kerala, mainly in the southern districts. Their idea of education was a utility mode of education wherein the youngsters gather up a paper called a degree certificate. It was an utter nonsensical education devoid of any quality that the British-Malabar education had brought in.

Physics, Chemistry, Biology, Mathematics, and many arts subjects were taught, wherein majority of the degree holders had only working knowledge of English and had no mental links to the refinement that the British education had brought into the creamy class of Malabar. This paper called ‘degree’ was given an artificial value by making it the minimum qualification for getting government jobs.

Now, the public service was open to all persons. {Earlier the lower castes (Ezhavas and below) in Travancore were not allowed to join to the public service other than at the lower menial levels}. These degree holders simply swarmed the vacancies and their mental attributes became the standards in the social order. Soon this education system diffused into Malabar also. Within a matter of a few decades, the original idea of education as envisaged by the British administrators as a method of enhancing personal refinement was erased from the public mind.

So-called Independence (formation of India) and its real affects

First Travancore bureaucracy was filled with corruption and bribery. It was simply not a crime to harass the public in order to gather bribes. It took a few decades for this culture to diffuse into Malabar officialdom.

I must now control my desire to write more about this theme. For, it is connected to another writing I have planned in my mind, that of the Real History of Kerala and also of India. Check my Commentary on MALABAR MANUAL.

A code to stamp out corruption

However, since I have spoken about corruption, I think I will input a few points just to clear my mind of the pulsating tides of thoughts in this regard.

In recent times, there have been concerted efforts by many persons to come out with a campaign to stamp out corruption. {I believe that at least some of them were marketed by spending huge sums of money. For, without this spending no Indian media will report these things. Otherwise a small public meeting in Delhi would remain a small event and no one would hear about it}.

However these slender efforts will not stamp out corruption. At best it may be able to put a case against a few persons. And to write more laws on the already existing laws against corruption. And make them totally unreadable and useless.

Actually there is no need for such terrible laws or the need to stamp out corruption with an iron hand. All that is required is a social ambience that doesn’t need corruption.

This I understood from my early observations on the Malabar officials who came from the British systems of recruitment. All of them were quite elegant in English and more or less maintained an English social environment amongst themselves. There was no spur in them to take bribes, even though the salaries were quite meagre by current-day standards. From my much focused observations on them, it was seen that they were not bothered by the indicant words of feudal respect for the rich versus the pejorative words for the poor. They had their own social relationships amongst the officer class wherein an English ambience was maintained.

However, the next generation of officials were from the Malayalam communication systems. In that system, all social and official powers were connected to Malayalam higher indicant words. And the best route to be on the higher indicant words was to have money.

Now that is only a part of the story. The second part is that money is required to keep oneself above and away from the common ‘Indians’ who the vernacular mentality official class see with disdain.

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Actually this is the major spur for garnering money through bribes. Now, look at England. The citizens are not viewed with disdain by any section of the society. In fact, the very definition of being an Englishman is a welcome feeling. However as immigrant populations from feudal language nations start filling in, there will be an issue of native citizens moving off. For, they do not feel comfortable with the feudal-language-speaking immigrants. Even though this ‘White flight’ may be described as a racial issue, the real reason is that the same repulsiveness that the official classes had for the common man in the feudal language nations would just be replicating itself in England. The exact negativity that stimulates repulsion is actually in the feudal language speakers, and not in the native English folks.

Now look at South Africa. The Blacks have the political and bureaucratic power. Here itself there is something to be explained. When the Whites had bureaucracy in their hands, it is not power that would exude from that system, but efficiency. However the moment the feudal-language-speaking Blacks takeover the officialdom, then it becomes a powerhouse. In spite of sitting inside a powerhouse, the black officialdom is not happy. They would want to be more distant from the other blacks, who they would view with disdain. They would opt for bribes to get a footing out of their social contact. And to possibly send their children to the US or UK.

The White officials also would be forced to take bribes in the new social scenario. For, they would also need money to move away from the feudal-language-speaking Blacks.

I speak from my mental conjectures. I have never visited South Africa. However, this is what my knowledge on language codes tells me. I had made some predications about South Africa, way back in 1989. See these links: One, two

There is a very definite way and manner to root out corruption. Just introduce pristine English as the social communication standard. Then the citizens will not be divided into: the despicable and the golden. There will be no need to garner money to move away. There will be honour in standards and in rectitude.

What I am trying to input here is that the modern educated persons in our village were not in the least bit connected to the older educated version of people. When I was a youngster, the youngsters that I considered as educated were good in English, had a very good reading knowledge of Enid Blyton, and knew at least a bit of information about English classics. Moreover, they had a slight concern about the stark feudal pejorative words and usages of Malayalam and were not very comfortable with stinking-dirtifying other human beings with such words.

The elders, who were then the educated class, spoke of educating the local people to bring in a quality change in the social order. That is, if English is known to the local people, the snubbing, uncouth, barbarian quality of the communication system would change. It was a change that would serve the local society and people good and make their own social environment highly dynamic and healthy. However, this dream was not to be. For, suddenly on the horizon came this new group of persons who had adopted the concept of something they called education that only served to prop up a minor number of persons as a sort of crude superiors called government officials.

The uneducated people of the earlier times did not know English, had not heard of Enid Blyton, had no inkling of what British Classic was, had no concept of forming a queue, and were quite feudal and snubbing to the lower class people. Now the modern educated people of Malabar are also ditto. There is no change in that sense from the uneducated class of that time. However, it would be wrong to say that the people have not changed. Technology has brought in so many information, gadgets, appliances, vehicles, and much more.

This is the change that can come to any place in the world where technology companies can market their products. For instance, toothpaste was a thing that majority of the people around our household did not use when I was a child. Now, almost everyone uses it. Mobile phones are available like matchboxes. When I was a child, matchboxes were not a trifle item.

An observation on bureaucracy

I think it would be correct to insert this observation that I had of bureaucracy when I was a youngster. The Malabar English speaking officers were elegant. The clerks were crude in Travancore. I think that the clerks in Malabar were not so crude to the higher members of the public. May be that is just a childhood observation of mine which may not be tenable. Yet, it must be borne in mind that Malabar Malayalam was cruder to the young and socially weak than Travancore Malayalam.

However, there is this observation which I would vouch for. The English speaking and at-home-in-English officer class that moved to the Travancore areas after Malabar was amalgamated with Travancore and Cochin to form Kerala was a class apart from the crude featured clerks and peons, of both places. It is not that the clerks and peons were not good or that the officer class were morally good. It was just a matter of social structure.

The officer class generally resorted to English in a most natural manner. They could and did switch to English to tide over the cumbersome barriers to dignified communication between themselves. However, the clerks were totally of a Malayalam-speaking group. There were clerks who were good in English. But then, they functioned in a social environment in which English couldn’t be used in common communication.

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Since Malayalam was their language of communication, their stances were also Malayalam. They used the word ‘Saar’ as a serviceable substitute for YOU for addressing superiors, and as He and She and as His and Her/Hers for the same group. Moreover, they used these words and at rare occasions the word ‘Maadam’ also as an suffix to the ‘respected’ female senior’s name. Even though this communication system would seem quite simple, the fact was that it was encumbered with heavy chains of hierarchy and requirements of obsequiousness versus respect codes.

Persons who went to government offices would have to face the stony faces and stiff facial features of the clerks who had to subordinate the members of the public to extract the ‘Saar’ and ‘Maadam’ from them. However, the at-home-in-English officer class generally did not require such things and were quite fast in their actions. This was true about the Malabar class of officers. However the Travancore version of officers was not of this kind.

The English speaking officer class had totally different facial features from that of the clerks. This was true even in the case of School AEOs (Assistant Educational Officers) etc. However the clerks had a feeling that it was just a matter of position that seemed to give a different aura to the officer class who spoke English.

Malabar based English-speaking officer class was a vanishing breed of officers. With the demise of the British rule, the direct recruitment to the officer levels, based on an English-based selection system went into disuse. The clerks in many departments heavily lobbied to stop this direct recruitment that they claimed was blocking their avenues for promotion. When this came about, there was a total change of demeanour of the officer class in all aspects. Persons who had the mental as well as physical demeanour of the peons and clerks soon started appearing as the officers. They were quite poor in English. I do not mean here Spoken-English version, but the profound version of English.

Soon the whole quality of the government departments went through a total change. There was no more feeling that the public service was to serve the public. There was an adamant stance that the public was the servants of the government employees. This was openly mentioned and these officers and clerks became a powerful group that wanted to suppress the common man. Words such as Avan, Aval, Avattakal etc. were openly mentioned among themselves, about the public who had to deal with the ‘officers’.

However, it must be admitted that even during the earlier years, the powerful local Malayalam speaking petty officials like the village ‘officer*’ etc. used to use such terrible lower indicant words like Nee (Inhi), Avan (Oan), Aval (Oal), Chekkan, Pennu etc. right in front of the common person who was thus being despoiled. There was not much the British officials could do about this, as they were sort of cut off from many crude realities of the ‘Indian’ social scene by the impermeable nature of the social system.

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This impermeable nature of the ‘Indian’ social system was actually mentioned by such pioneering British Colonial officers as Henry Sleeman, who was the person who dared to tackle the Thuggee menace on the North ‘Indian’ Highways in those earlier centuries of East India Company rule. RECOMMENDED READ: 1. Rambles and Recollections of an Indian Official 2. A Journey through the Kingdom of Oude in 1849-1850. Both by William Henry Sleeman

NOTE:* Village ‘officer’ is not an ‘officer’ but really a low level official in charge of the village office in various panchayats.

I had a very curious experience once when I was in Delhi, sitting in the Kerala Government House there.

I was sitting in a cabin of junior ‘officer’ with a formidable designation, in Kerala House in Delhi. The year was 1999. The ‘officer’ was not in his seat. However, near me was seated another man, who had the demeanour and stature of a peon or clerk of my own childhood days. Not of the officer class of those times. He mentioned something to me, and I replied. However, when my words included the word Ningal (polite You), he immediately seemed to go into a mental fortress.

He simply said ‘I am the MD of _ _ _ _’. MD of a particular marketing department of the Kerala government. The sense he conveyed was just this: ‘I am an MD. You need to address me as Saar. The word Ningal should not be used towards me’.

Well, I can’t find fault with him. For, he was just like the security female who occupied the Front Office counter in the BPO Call Centre*. [This illustration is given in Chapter No:] He was using the word Ningal to me. I shouldn’t use it back to him. Now, it is not his fault. The fault lies with the language software. And in the loinclothism!

There is also the question of how come such persons of low quality demeanour should not be allowed to become officers in the government. For, he has a right to be an ‘officer’, just as anyone else. The answer to this is like this: He has a right to be anything he likes and can be. Like a soldier in the Indian army has every right to aspire to become an officer. At the same time, the others in the society (as in the army) also have a right to have quality persons as officers. For, if low quality, people-snubbing persons gets into positions of power, it is they, the people, who would have to bear their suppression. This was what the British governing class actually saved the common man from. However, they did not give an opportunity to this same common man to become an officer also unless he or she was of agreeable refinement.

Sexual inclinations versus perfunctory refinement

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Now, when speaking about refinement, this should not be connected to moral integrity with regard to sexual inclinations. If this is what one is seeking in refinement, then most British officials also would fail in this regard. However, there was this difference. They did not statutorily kidnap women and boys, as the erstwhile rulers of the geographical area currently known as Pakistan, India and Bangladesh did. As did so many other rulers in many other nations also. The English sexual transgressions were of a markedly lesser quality. For example, see James Brooke, Rajah of Sarawak. He was the person who brought in stability and peace to the Sarawak area of Borneo.

There is this entry in the web attributed to Wikipedia with regard to him: ‘Throughout his life, Brooke’s principal emotional bonds were with adolescent boys, while he exhibited a total lack of interest in women. Among his more notable relationships with boys was the one with Badruddin, a Sarawak prince, of whom he wrote, “my love for him was deeper than anyone I knew.” Later, in 1848, Brooke fell in love with 16 year old Charles T. C. Grant, grandson of the seventh Earl of Elgin, who reciprocated his love’.

It is a piece of writing that points to a criminal sexual activity as per current day penal codes. If this can be taken as an example, then it would be quite easy to suspect that an immensity of Englishmen who setup the British colonial empire in far-flung areas were also involved in such sexual activities.

The present day government officers (of present day India) do have a general demeanour of the peons and clerks of the old times. It may be true that there are many persons who are exceptions to this. However, their finer qualities have no place for being activated as the general communication system between the government officials as well as between them and the common man is confined to the crudities of the a brutal feudal language system. Even many of the AEOs of the education department do have the peon and clerk looks of the earlier times. However, this statement does not mean that they are devoid of personal capacities, leadership qualities, or are without information and intelligence. All these are there, but then they are all from another platform, which was once seen as of lower quality in British India.

What Macaulay strived for, and what modern Indian education can’t do

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I do think it might be good to speak about the earlier aim of educating the ‘Indians’. However since I have written two specific books on themes connected to this, I should not go deep into that.. So, I will confine myself to stating that Macaulay and others of the erstwhile East India Company wanted to remove the suppressed state of the majority ‘Indians’ here from the age-old oppression that they suffered with affectionate servitude for centuries. There was no means to remove them from this other than by making their personal qualities to improve and place them above the suppression of the lower indicant words of their social and familial superiors.

This is what modern Indian education is not able to do. Moreover, the modern Indian education has forced the huge number of students to be placed under the servitude of the low-class teacher-class. This teacher-class uses lower indicant words to place the students in the level of a sort of lower caste. A negligible section of the students escape this placement by getting higher indicant word professions like doctors, engineers, teachers, government employees etc. But the vast majority go into a lower caste mental demeanour.

Actually no person should be forcefully placed in subordination to the Indian teaching class. For, they stinking-dirtify them by addressing them with lower indicant words and refer to them also in the same manner. Parents who are from the lower financial class also get stinking-dirtified by them. The persons who drafted the Right to Compulsory Education Act in India as well as the persons who voted it to statutory status are downright Satans in human attire.

Now, I need to speak about what is the real creepy aim of teaching that stands apart from the noble aims. Teaching knowledge to another person is a great thing. However, the fact is that no ‘Indian’ really give useful knowledge to other ‘Indians’ without some ulterior aim. Actually they do not give the full knowledge and try hard to misguide the student from arriving at the correct knowledge.

I was once witness to this scene. In one computer institute in a small town, I saw a student being taught Adobe PageMaker. I have a reasonably good expertise in this software. However, the way the student was being taught was in a manner that he was being made to go through so many unnecessary hurdles to grasp very easy skills. Since the teacher was a person who was known to me, I called him aside and asked him, why he was misguiding him, instead of guiding him on the easier routes. This was what he told, ‘Saare (Sir), Saar does not understand. If I teach any of these guys (evaneyokke Lowest indicant Him) the software application so easily, they will not have much respect for me. Moreover, within days, they will also become a Mash (teacher) and their next endeavour would be to stab me in the back (paara)’.

Actually there is much more to be mentioned about the computer geniuses of India. However, that has to be deferred for the time being.

The point at issue in the above-mentioned scene goes beyond to the idea that most Indian schools are teaching students information that are not seen as a competition by either the teacher or by any business organisation. Modern education is actually a mean means of seeing that potential competitors are fooled into wasting their time on information that is simply a waste for them. However, this theme has to be discussed further and I will do it at another location.

Now let us see about the endeavours of Lord Macaulay and of the East India Company to teach English to the ‘Indians’. It is generally told to the poor students coming from the lower financial sections of the Indian society that British were aiming to enslave the ‘Indians’ by teaching them English. This, the poor students believe. They are then made to make protest demonstrations by the various political leaderships, shouting such slogans as ‘English is a foreign language. We do not want to study it’. The poor children are thus fooled. For, as it is no one is giving them an opportunity to study English. Moreover they themselves are made to protest against teaching them English. This is the cunningness of the ‘Indian’ higher classes.

For, they send their own children to study English and then try to make them migrate to English nations. They have no qualm about their children living in nations ruled by the British. However they do not want their own servant class people to live in a nation ruled by the British. This statement may more or less sum up the total inspiration of the minute movement called the Indian Independence Movement, which moved in whimpers till 1947.

See Image below. This is the fee structure of the British school in New Delhi (c. 2011). English East India Company strived to bring in British quality education to the lower castes and lower classes of British-India. (In neighbouring independent kingdoms also, they did they best to improve the quality of the social systems). Now, this type of education is the exclusive privilege of the rich and powerful.

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17. On to Christian religion

Post posted by VED »

17 #



Redefining Christianity

The fact was that the English East India Company’s endeavour to spread English in ‘India’ was a great and noble aim. This fact is very much seen in the Minutes on ‘Indian’ Education by Lord Macaulay. There are many nonsensical allegations with regard to this noble aim. One was that it was done to aid the Christian Missionaries.

This is a stupid statement. For, the English rule in ‘India’ did not give any extra support to the Christian Missionaries other than extend them the law and order security that was there for everyone else also. For one thing, England has severed its traditional relationship with the Pope and does not accept his spiritual or temporal authority.

Second point is that the non-England Christian missionaries were vehemently against the spread of English in ‘India’. To understand this idea, I need to speak about Christian religion as experienced in ‘India’. This would lead me back to my own childhood. I was admitted into an Anglo-Indian school in my lower primary classes.

I stayed in the school boarding. It was here that I experienced Christianity for the first time. It was a beautiful Christianity. Everything was in English. During the Sundays, I used to go to the Anglo-Indian church. It was a very different experience from the one I had in a temple. Everyone spoke English and there was no pejorative words used towards me. I had a wonderful feeling that Christianity was a wonderful religion fully connected to England.

However, many years later when I went to the same school, everything had changed. There was no English. Everything was in Malayalam, even though it was still having the name of Anglo-Indian English School. Even the school prayer was in Malayalam. The principal and the teachers were heard using the word Eda to the students. Most of the real Anglo-Indians had departed to English nations or else atrophied into the lower indicant levels of the Kerala social order. The Principal and other persons of the Episcopal order were all of a different breed from those who were there when I was studying there. At first I was quite intrigued about this feeling. I thought, maybe it was a just an impression from my memory which was not correct.

It was only later that I understood what had changed. What I had experienced was the minor world of English Christianity in ‘India’. This was not the norm, but only an exception. For instance, right inside Travancore princely state ruled by native Travancore Kings during the period when the rest of ‘India’ was ruled by the British, there was a huge number of Christians who no connection with English at all. Among them also, I did see quite a variation in culture, heritage as well as familial connections. This also was quite a confusing bit of observation for me. First of all they had no connection with English. Second, among them itself, there seemed to be two extremely separate groups.

It was much later that I came upon the huge hidden information about Christian hereditary of Travancore kingdom (which lost its independence when Nehru forced it to join India, under the intimidation of imminent military intervention).

Christianity commenced in the ‘Indian’ Sub Continent within a few years of the demise of Jesus Christ. Apostle Thomas came to the southern shores of the Sub Continent a few years after the death of Christ. He converted a number of families of the higher classes to Christianity. He did this in a place near to Madras (Chennai) also. However he was brutally murdered there. St. Thomas Mount near to Guindy in Madras is connected to him.

Since the Christians thus converted belonged to the higher classes in Travancore, they enjoined unfettered social status.

At around the years leading to 1900, many among the lower castes including the Pariyans, the Pulayas and the Ezhavas converted to Christianity propagated by the London Missionary Society. They then demanded social liberty as well as right to join the Public Services. A mass petition known as Ezhava Memorial was submitted to the king by the Ezhavas. However, the King refused to concede to the demands.

Immediately many Ezhavas converted into Christianity. It is true that even though it gave them a more freer atmosphere and liberty, the traditional Christians did not mentally concede them a feel of equal dignity. The converted Christians had no right to join the Public Services. [Sources: Travancore State Manual and Native life in Travancore by The Rev. SAMUEL MATEER, F.L.S. of the London Missionary Society].

However, the current day Christianity in Kerala has minimal links to England and to English.

{I must admit that currently the Kerala Christians do not want to discuss their traditional connection with the lower castes. For, they themselves have gone to the extent of using pejorative words about them, to the extent that they cannot concede to any connection with them. It is generally not possible to find much allusion to this connection in the Internet. If at all any mention comes in the Wikipedia, it is immediately deleted. Actually I have seen this total rubbish statement on Wikipedia: QUOTE: ‘Contemporary Christian culture in India draws greatly from the Anglican culture as a result of the influence of the erstwhile British Raj’.

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{I believe that there are a few paid persons who do this kind of work for many organisations in India, who work to whitewash information on Wikipedia, to concur with the wishes of certain organisations with vested interests. In that sense, the Indian pages of Wikipedia are just propaganda pages, intermingled with doctored encyclopaedic information}.

Now, as far as these (South Kerala) Christians are concerned, there is no tradition of English in them. Moreover a link to the Pope is not routed through England. Actually it is aimed at a nation which has a tradition of belligerence with England. Even though in the earlier periods, there were moderately good quality English medium schools run by the Christian church congregations, now their quality ranges from negligible to slightly near to moderate.

Where Indian Christianity is different from English Christianity

Since the subject of Kerala Christians have propped up, I think I would finish of the various frill things that seem to be popping up in my mind.

Once I was witness to this scene. I was standing with a Christian priest. He was a nice man. We were speaking in English. Suddenly two young men came. They spoke in Malayalam. Immediately I did notice this discrepancy. The priest was using the word Ningal for You to the young man who was addressing him. Usually to such young men from the parish, the priest would be using the word Nee (lowest Indicant) as You. This would signify subordination of the young man under the priest. The young man was requesting for a recommendation or some kind of authentication from the priest. He was getting married with a female in Trichur district. He was from this local parish.

Without this authentication letter from this local priest, the church authorities in Trichur wouldn’t allow the marriage over there. In way it was a very powerful containment and subordination of the people how are born in Christian families. Whatever personal freedom they may profess would be within the parameter of these powerfu
l non-tangible temporal walls of spirituality.

The priest was simply retorting: ‘I have told you this several times. I can’t give you this letter. You do not attend the church and I do not know you. How can I give this letter?’

The young man seemed to be on the verge of tears. I departed from the scene.

Now, attending the church functions regularly, in a feudal language society, is not just an issue of religious belief, but of being part of a social leadership, continuation of that membership, acceptance of the leadership of the religious leaders, compliance with ecclesiastical rules and ultimately acquiescing to the use of pejorative words of address if they are used by the clergy. This is where English Christianity differs severely from feudal-language Christianity.

In fact, the truth is that English concept of Christianity is totally different from many other-language Christianity. For in English, allegiance to the Church is strictly on the basis of faith. However, in the case of feudal languages, it is not faith alone that holds the Church, but a very powerful feudal communication system that holds the members in the congregation in a vice-like hold.

A digression to language issues

Again speaking of Christians, I remember this incident.

I had just returned to my house in the village in Malabar in the year around 2003. I had very minimal connection with this place, having rarely lived there or studied in the locality. I was at that time living in the dilapidated house in our household compound. At that period of time, the Christians living in the settler populated mountainous areas were in terrible financial problems. They were all basically rubber plantation owners. However, rubber prices had crashed down and there were all signs that it would never rise up again. The kilogram price was around Rs. 22/kg. Now, it is around Rs. 200/kg.

Other agricultural crop prices were also crashing down. The farmers, mainly Christians were going rapidly into destitution.

One day a man came. He was assuredly younger to me. He was a farmer. He addressed me with a Saar suffixed to my name. He wanted me to translate a huge petition to the Prime Minister written in Malayalam into English. He said that the farmers were in terrible conditions. And that for many of them suicide was the only viable option, unless urgent financial help came from the Central government in the form of writing-off of bank loans which were in most cases overdue. The banks had started taking seizure of pledged properties. He told me that the famers couldn’t pay much for the translation, as they were all financially broken down. He said that he had been sent by a senior-in-age (to him) Christian advocate from a nearby town.

The first thing that I did was to ask to address me as a Ningal and to use my name with a Mr. prefixed. Actually it was quite an idiotic thing to do. For, the language was Malayalam and I was trying to encode English codes into this Malayalam communication, with a more or less un-educated-in-English farmer. Second thing I said was that if the farmers were in such dire situations, I would write the petition freely. I did not want to add to their woes more. The communication went quite nicely.

It was long draft written by pen. Not typewritten. I worked on it and gave it to that man in a day or two. No payment was taken.

However, in a few weeks time I happened to meet the aforementioned advocate in another business premises, and he invited me over to his office. However, when I went to his office, the other man was there. It was here that my egalitarian pose caused a problem. The other man had forgotten the exact codes that I had mentioned. He simply came and called me by name without the Mr. prefix, and introduced me as the writer to the advocate, at the same time, he himself positioning himself in a deep pose of servitude to the advocate.

Now in this scene, the advocate stood high on the pedestal. The other man stood much below him as a sort of servant, and he positioned me at his level by means of indicant words and using my name with no prefix or suffix. This scene cannot be visualised exactly in English, for the powerful positioning done by indicant words is not there in English.

The advocate immediately took cognizance of the situation. He suddenly shifted his pose into that of a superior dealing with an inferior.

Now the other frill issue was that I did not accept money in the understanding that the persons who wanted the help were in acute shortage of cash. However, it soon transpired that this advocate was on the verge of starting a teacher’s training college, with huge buildings and other infrastructure.

Now, continuing in the same vein, there is this thing to be mentioned. The Christian farmers got a lot of financial help from the government, including that of a Support Price for rubber which kept the prices from submerging totally. However, in a few years time, the rubber prices again bounced back to normal and then went to astronomical heights. The question that should come up is: If the farmers got financial help in times of distress, wouldn’t it be a legitimate claim that they should pay it back in times of prosperity?

What really happened when English administrators left

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There is this story also to be mentioned in this context.

The Christian settler population from Travancore areas barged into the forest areas of Malabar in the immediate aftermath of the departure of the British rule. Actually in the immediate surroundings of these areas, there were lots of local people living. However, these people had no means or urge to encroach into the forest lands. For the during the British rule times, the forest department of Malabar was quite efficient and the officer class more or less incorruptible. The locals of Malabar, mainly the Hindus and the Mappilla Muslims were totally assimilated into these codes. And also they had their own social strictures that forbade them to be too adventurous.

The question that naturally comes up in this regard is how come a particular section of the population can encroach into forest lands and claim they have developed it. It is similar to what is happening in current days in the Amazon forests of South America. The settler population in Malabar forests displaced and uprooted many tribal populations from their traditional homelands. And they actually came from a place which was another nation when the British rule was in place in Malabar.

Another allusion to language codes

Now coming to the story.

When I was living in a settler area, an old woman came to me and mentioned that she was willing to cook for me. At that time, only my young daughter (age 4) and I were in that lonely house near to a reserve forest area. I was also too poor for words at that time, for there were terrible family problems and distractions that shook my residences at all places like a bird nest in a tempest. She told me that she would come in the morning hours from her nearby hut and do the chores and go off by 11. She wanted only 20 rupees. The year was 2002. Even then Rs. 20 was quite a small amount. She lived alone.

However, she could partake of food and other things like Fish, which she bought every day. Within a few days of getting this Rs. 20/- her looks improved and so did her assertiveness. Even though she was affable to me, the other local rich folks were not happy with the situation. Some of them were my students, for I was taking an English class for them. They simply told me that paying Rs. 20 was too much. Rs. 10 would have been enough.

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This part again is part of the feudal language codes. The lower man, the moment he gets some financial acumen would become more assertive. It can even lead to the change of indicant word codes towards the higher class. It is not liked. It is safer to keep the lower man in his place of dirt and desperation, than to have him to rise.

This woman had some male sons. They were working as labourers. Now, the query in my mind was this: Her husband would also have been around in those times of Christian settlers arriving and taking over the forest lands. How come he also did not get to grab a part of the seemingly endless forest lands? Well, the answer lies in the assemblage of people under a particular leadership. The whole group moves as a single machine. The person who is outside is a single, slender being, whose efforts do not have enough power. He gets positioned at the bottom, by the powerful lower indicant words of the other side. They stand as a sort of cartel. And position him and his family members in the depths of the feudal language codes.

Now coming back to Macaulay, when he came out with a proposal to teach English to the ‘Indians’, it was greeted with widespread consternation. The claims were that he was out to destroy ‘Indian’ culture, languages, sciences, mathematics and everything else. Actually he was doing the exact reverse. He was giving a unique opportunity to the common man to rise up above his fetters. This was exactly what worried the ‘Indian’ social and cultural leaders.

The exact codes in the volition to teach

Now, this issue is connected to a more finer issue. What is the exact motivation for becoming a ‘teacher’ in ‘India’? Well, the exact motivation is the ‘respect’ that it brings in. In fact, it is the easiest method to reach out to social leadership. Somehow earn a suffix to one’s name with such words as Mahatma, Saar, Mash, Teacher etc. and the language codes will do the rest. This was the real worry that sprang out in the minds of the ‘Indian’ leaders.

If the Englishmen were to teach the ‘Indians’, then they become the Mash, Saar, Ji, Mahatma, Teacher etc. Once this is established, they become the natural leaders of the population. Then what would be their own stature in a society wherein people who should naturally remain subordinate and low calibre, rise up above their traditional levels of articulation and calibre? They would go into dismal oblivion.

However, the finer understanding that Englishmen would not become Mash, Saar, Ji, Mahatma, Teacher etc. was not clearly understood by the ‘Indian’ leaders. For, even though an immensity of Englishmen have done a fabulous levels of work in ‘India’ for the development of this place, it is impossible to find even one person with a name having a Saar, Mash, Ji, Mahatma or Teacher suffixed.

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Even Robert Clive, who laid the foundation of the nation 'India', with the support of a very loyal and affectionate section of the native population is never seen described in any ‘Indian’ history book as Mahatma Clive or Clive Ji. At the same time, a person of quite insignificant achievements has been donned with the term of Mahatma and Ji. That is how the sly ‘Indian’ indoctrination techniques work.

It is true that many Englishmen were treated with great adoration by the natives here. In fact, many of them did get suffixes of ‘respect’ and adoration. That is the only way that the natives here could codify their adoration in words.

In my own endeavours to spread English also, I had faced this aspect. Local social leaders and others who are in the education field take it as a personal or business competition that I am spreading English. They view it with very grave consternation.

Once, I had this very intriguing question to face. A man who was reasonably good in English came and asked me, when I had taught English to some youngsters many years ago: ‘What is it that you are doing?’ When I answered that I was teaching English, he took a very rude attitude and told me, ‘You need not teach them so correctly. Then they will very easily master English’.

Well, the truth was that youngsters in a remote village who have to consistently put on an expression of grateful attention to the ‘intelligent’ teacher are being made intelligent themselves. There was another English teacher who very frankly told me, ‘If you teach everyone English, then what value would we have?’

The fact was that the English were doing a grave misdemeanour by teaching everyone English. For, what they were doing was removing social leaders from positions of ‘respect’ and reverence, and also erasing the perplexed expression from the faces of the common man. It was a prospect that no ‘Indian’ leader was going to allow. The way to block it was to tell the common persons that they were going to be spoiled by this English education. However, the objectives of English East India Company and Macaulay prevailed.


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18. The master classes strike back

Post posted by VED »

18 #


The vengeance of the feudal classes

QUOTE from THE INDIAN MUTINY OF 1857 by COLONEL G. B. MALLESON, C.S.L:
There must have been a latent motive power to make of an unissued cartridge a grievance so terrible as to rouse into revolt men whose fathers and whose fathers’ fathers had contributed to the making of the British Empire in India.


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Yet, it was not to last long. For, the social leaders had their routes of command in feudal languages over the ‘Indians’ who worked for the East India Company. In Meerut, some of them were given encouragement to mutiny against their very officers. They caught their English officers, tied them in the front of the cannons and blasted them off. It was actually a small event if the hugeness of British-India was taken into account.

However, the ‘Indian’ social leaders had their vengeance on those who strived to improve their servants. The common man did not understand the inner mechanism of this minor military mutiny. However, no one in Meerut come out in support of this disruptive activity. The soldiers marched to Delhi. It was a small outbreak. But then several British officers and other personnel were killed. Some in a treacherous manner, by brutish un-educated people.

There are books written by British officials who were present in area during the Sepoy Mutiny. Even though the insight they have given is quite profound, all of them seems to have missed the factor of feudal content in the native languages. That the language codes do have a command route that exists quite external to military hierarchy.

In a geographical area, where the English rulers were giving a never-before-in-history chance for the lower sections to improve, it is easy to terrorise them with superstitions, rumours and false stories. That was liberally used by the traditional social leaders of the small places near Meerut. To understand the state of the social minds, see this text I have taken from: Omens and Superstitions of Southern India, written by Edgar Thurston in 1912, who was for some time, the Superintendent of the Madras Government Museum and of the Ethnographic Survey of the Madras Presidency:

Arrack (liquor) vendors consider it unlucky to set their measures upside down. Some time ago, the Excise Commissioner informs me, the Madras Excise Department had some aluminium measures made for measuring arrack in liquor shops. It was found that the arrack corroded the aluminium, and the measures soon leaked. The shop-keepers were told to turn their measures upside down, in order that they might drain. This they refused to do, as it would bring bad luck to their shops. New measures with round bottoms, which would not stand up, were evolved. But the shop-keepers began to use rings of indiarubber from soda-water bottles, to make them stand.

An endeavour was then made to induce them to keep their measures inverted by hanging them on pegs, so that they would drain without being turned upside down. The case illustrates how important a knowledge of the superstitions of the people is in the administration of their affairs. Even so trifling an innovation as the introduction of a new arrangement for maintaining tension in the warp during the process of weaving gave rise a few years ago to a strike among the hand-loom weavers at the Madras School of Arts.

However, there is no contention of mine that all superstitions are totally baseless. They would need to be evaluated in the virtual code arena based on the local language codes.

Cawnpore Massacre

Here I should mention the Cawnpore Massacre. It sure is a digression, but then my writing is about what had happened to persons who really tried to improve the subordinated people. The subordinated people are not a free section of people. They are really the lower ranks in a highly regimented social structure. Even when they are being freed, by outsiders, they still will obey the orders and commands of their master races and classes. For that is how their minds will work in feudal language codes. Each word, even in their soft sounds is a powerful command. They will strike against their own saviours.

The story of the CAWNPORE Massacre is thus as taken from Wikipedia:

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The besieged British in Cawnpore (now Kanpur) were unprepared for an extended siege and surrendered to rebel Indian forces under Nana Sahib, in return for a safe passage to Allahabad. However, under ambiguous circumstances, their evacuation from Cawnpore turned into a massacre, and most of them were killed.

Those captured were later executed, as an East India Company rescue force from Allahabad approached Cawnpore; in what came to be known as the Bibighar Massacre, 120 British women and children captured by the Sepoy forces were hacked to death and dismembered with meat cleavers, with the remains being thrown down a nearby well in an attempt to hide the evidence.


Even though it is not seen as noteworthy, one of the greatest vulnerability of the British commander here can be seen in this information:

The British General at Cawnpore, Hugh Wheeler, knew the local language, had adopted local customs, and was married to an Indian woman. He was confident that the sepoys at Cawnpore would remain loyal to him, and sent two British companies (one each of the 84th and 32nd Regiments) to besieged Lucknow.

The very fact that he knows the local native vernacular is loaded with an impossible situation. Wherein his native English superiority stands compromised. For, his innate English mood will compromise the natural cunningness that Indian languages would give him. Beyond that his marrying a native female adds to the lowering of his status among the natives of the place. In each and every word they speak, this information would bring down his indicant codes. For, he wouldn’t know how to maintain it powerfully up, like other local feudal lords do.

This English stance along with his knowledge of native language and his family links to native woman is a very dangerous combination. Especially in critical situations, wherein he has to deal with cunning feudal-language adversaries.

A lot of terrible and heinous deeds were done by the soldiers and their leaders, the feudal lords. One such is described here: (Taken from Wikipedia):

Finally, on 15 July, an order was given to murder the women and children imprisoned at Bibighar. The details of the incident, such as who ordered the massacre, are not clear. According to some sources, Azimullah Khan ordered the murder of women and children at Bibighar.

The rebel sepoys executed the four surviving male hostages from Fatehghar, one of them a 14-year-old boy. But they refused to obey the order to kill women and the other children. Some of the sepoys agreed to remove the women and children from the courtyard, when Tatya Tope threatened to execute them for dereliction of duty. Nana Sahib left the building because he didn’t want to be a witness to the unfolding massacre.

The British women and children were ordered to come out of the assembly rooms, but they refused to do so and clung to each other. They barricaded themselves, tying the door handles with clothing. At first, around twenty rebel soldiers opened fire on the outside of the Bibighar, firing through holes in the boarded windows. The soldiers of the squad that was supposed to fire the next round were disturbed by the scene, and discharged their shots into the air. Soon after, upon hearing the screams and groans inside, the rebel soldiers declared that they were not going to kill any more women & children.

An angry Begum Hussaini Khanum termed the sepoys’ act as cowardice, and asked her lover Sarvur Khan to finish the job of killing the captives. Sarvur Khan hired butchers, who murdered the surviving women and children with cleavers. The butchers left, when it seemed that all the captives had been killed. However, a few women and children had managed to survive by hiding under the other dead bodies. It was agreed that the bodies of the victims would be thrown down a dry well by some sweepers.

The next morning, when the rebels arrived to dispose off the bodies, they found that three women and three children aged between four and seven years old were still alive. The surviving women were cast into the well by the sweepers who had also been told to strip the bodies of the murder victims. The sweepers then threw the three little boys into the well one at a time, the youngest first. Some victims, among them small children, were therefore buried alive in a heap of butchered corpses.

The Wikipedia-India has done two terrible crimes with regard to this article, as with so many other articles connected to ‘India’. It continuously mentions the incidents as something that took place between ‘Indians’ and the British. Actually, the word ‘Indians’ should have been more properly defined. For, at this period of time, there was no ‘India’ as such. The current day nation of India is not a direct continuation of this nation or nationalities. Actually, the same geographical area that is identified as ‘India’ in the Wikipedia articles currently consists of three different and mutually belligerent nations.

Digression: Moreover, identifying the people who did these heinous crimes as ‘Indians’ is also questionable. It is just like mentioning some heinous deed done on the Hindus by Muslims or on the Muslims by the Hindus in the Mappilla rebellion (Mappila lahala) in Malabar during the British period as ‘Indians did this and did that’. There are very specific names for the people or section of people who did these barbaric crimes.

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The loyalists of Taniya Topia and Nana Sahib are not ‘Indians’ and the native soldiery and people who stood by the British are not ‘anti-Indians’. The vast majority of people, who lived in this geographical area had very little traditional or hereditary links with these barbarians who did the heinous deeds mentioned above. By writing such nonsense, Wikipedia India Pages is becoming a joke. And the writers, a part of a criminal conspiracy.

If the word ‘Indian’ is legitimate and appropriate, then what is wrong in using the word ‘Pakistani’ for the Muslims involved? Most probably the descendants of many Muslims involved in these crimes would be current-day Pakistani citizens. The problem here is that the native people of British-India were called ‘Indians’ by the British. However, the same name ‘India’ has been adopted by a current day nation, formed in a major part of this geographical area. Calling them Pakistanis is as nonsensical as calling them Indians.

Now, think like this. If the new nation had been called ‘Sambrani’, then there wouldn’t be any confusion. For then, calling the people of British-India as ‘Indians’ would not identify them with the people of Sambrani. However, there is a new nation which bears the name India, and so using the term ‘Indians’ to the native people of British-India leads to confusion. Both are different people, in terms of national loyalty, leadership and connections. The peoples of British-India were variously identified and each had it own communal, social, religious and even clannish leadership, quite different and exclusive from each other, and at times, belligerent to each other. The only connecting link was the British supremacy over them all.

However, even the British policymakers, way back in England, were negligent about understanding this geographical area. The fact is that there were a huge number of tribal and other populations that had not formally accepted the supremacy or sovereignty of the British Crown. How they could be called ‘Indians’ is also a moot question. For, they all had their own tribal, clan or area names.

Coming back to the discussion: Basically what is very evident is the terrible anger that the feudal classes had for the English, who had converted the lower native classes into a higher elevated section of people. That is what is clear in what the mentioned Begum Hussaini Khanum did. Her anger is for this very reason.

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Moreover, in the ultimate analysis the so-called Sepoy Mutiny was only a small event when the hugeness of British-India is taken into account. However, when things happen around Delhi, the general feeling is that it is a huge event. When events which are of bigger size happen elsewhere in India, they do not get the adequate level of importance. The disobedience, mutiny and attack on their officers by a small section of soldiers cannot be termed as India’s First War of Independence. For one thing there was no ‘India’ at that time.

To imagine that a Mogul or Jhansi, or Nana Sahib or Tania Topi leadership can be imposed on the rest of the people here, just because they are Delhi-based or Hindi-based, can be an utter idiotism. To put it frankly, it would have taken literally a world war in here to impose them on the rest of this geographical area.

For one thing, what is their personal disposition, intellectual quality, level of refinement and much else, in comparison with the English rulers? Who knows it, and who will allow them to take over the leadership? It is a false belief that Hindi leaders are of calibre enough to take over the leadership of this nation.

The contention that lower level soldiers who mutinied and massacred their officers are ‘Indian patriots’ would be to categorise the huge section of the populace as well as soldiery who stood by their British officers as ‘anti-nationals’. That would be a most satanic idea.

No feudally high person in a feudal language society would condone the liberation of his or her servant class. It is for this terrible crime that the Englishmen and women were butchered. And to cast the blame on the ‘Indians’ is an equally heinous deed of sly treachery. The persons who try to make such terrible definitions on Wikipedia are doing a terrible thing. However, in the ultimate analysis, it may be found that the persons who have the time to idle away on such frivolous writings are from the feudal classes of current day India, wallowing in huge salaries from the government.

A digression to a similar rioting

Since I have mentioned Mappila Rebellion (which the idiot academicians (not others) of India describe as a revolt against the British), I quote from Wikipedia:

A conference held at Calicut presided over by the Zamorin of Calicut, the Ruler of Malabar (My correction: he was the not the ruler then) issued a resolution:

“That the conference views with indignation and sorrow the attempts made at various quarters by interested parties to ignore or minimise the crimes committed by the rebels such as: brutally dishonouring women, flaying people alive, wholesale slaughter of men, women and children, burning alive entire families, forcibly converting people in thousands and slaying those who refused to get converted, throwing half dead people into wells and leaving the victims to struggle for escape till finally released from their suffering by death, burning a great many and looting practically all Hindu and Christian houses in the disturbed areas in which even Moplah women and children took part and robbed women of even the garments on their bodies, in short reducing the whole non-Muslim population to abject destitution, cruelly insulting the religious sentiments of the Hindus by desecrating and destroying numerous temples in the disturbed areas, killing cows within the temple precincts putting their entrails on the holy image and hanging skulls on the walls and the roofs.”


Even though only the atrocities on the Hindus are mentioned here, it is quite possible that the Hindu sections also may have inflicted similar atrocities on the Muslims. However, the Hindus would stand divided as per caste definitions, and thus quite weak. The English government located at far off Madras had to come to the rescue of the terrified populations. However, in retrospect it is seen that the persons who did the crimes and were removed from the locality as punishment were to be redefined as Freedom Fighters. Many were despatched to the Andaman and Nicobar Islands.

In recent times, these persons were turned into heroic freedom fighters by popular films and flimsy history writing. So much is the great intelligence of the Indian academicians. And the capacity of film producers to create and rewrite history.

DIGRESSION:
I need to input this idea. The understandings about the Mappilla lahala (Mappila rioting) are not very deep even in British records. For one thing, it is said to be a rebellion that happened in Malabar. However I get the impression almost the whole of north Malabar was uninvolved in this. For, it mainly took place in the Valluvanad area (north of Calicut to Ponnani). The term ‘Mappilla’ is generally given to the Arab mix Muslims in Malabar. However, the fight between the Muslims and the land owning Hindus seems to have ignited due to the religious conversion of lower castes of South Malabar to Islam.

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In which case, the actual culprit would be the feudal language of the place. For, there would be sudden change of indicant codes. For example, a converted man would not need to use ‘respectful’ words to the higher Hindu man and women. If this is not done, it can mean social insult. For example, a Thiyya man who addresses his feudal land owner with respectful words, the moment he becomes a Muslims would simply use the freedom to address his former caste superior with a Nee and refer to him as Avan or Aval. It can lead to homicide. Even now, it is causing communal problems.

Moreover to define killing of Hindus as an act of rebellion against the British is quite silly.

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Now what I wanted to mention here is the fact that in this report, there is no word ‘Indians’ were killed by Muslims or Hindus were killing the ‘Indians’. However, when the leadership of one side is British, then they all are defined as ‘Indians’. Well, the fact is that even on the British side, almost 99.9999% of persons would be ‘Indians’ or native people. Their innate brutality towards other natives is generally mentioned as British deeds.

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Last edited by VED on Sun Oct 29, 2023 5:11 pm, edited 1 time in total.
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19. Codes and routes of command

Post posted by VED »

19 #


The sly pretences of the so-called Indian educators

Now coming back to education, it should be understood that education in feudal language nations is not an altruistic action as is mentioned by an innumerable number of educators and social reformers. It basically aims at a powerful pulling out of the children and others from the command structure, regimentation of a close-knit group, into one’s own group, where one is the leader at some level.

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The idea of compulsory education is also one such thing in nations like India. For, it is quite evident that to teach a child to read and write does not take years. At best it takes only a few weeks. As to higher mathematics and such things as science as such things, it must be understood that most of these things do not have any pertinence to most people till their death. Read this

For example, the dispute whether light is a wave or a photon and such things is, at best, shallow intellectual mental exercises. Same way calculus and metrics and such other things are also of the same level. Now, in modern society it would be near impossible to pass of as educated if one does not know much about these things.

However, if other themes are also given equal importance, this exclusivity of science and mathematics as the sole mark of education would wear off. For instance, if many persons go in for astrology also, they would have much to discuss. Some persons can study Sanskrit mantras and Vedas. Well, the contention here is that everything is some sort of knowledge. If one were to say only science is true, well then there are these points to be discussed.

The science that is taught in schools is what has been taught since more than a century. For example, Newton’s Laws. Technology has moved much. However this is not reflected in the curriculum. Why? Because such knowledge will not be handed over to academicians by the business groups that possess them. They will not divulge their trade secrets.

I cannot speak more about formal education here. If anyone is interested, they can read the full text of my arguments in this book.

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What I am saying is simply that forced formal education is only a cunning method to extract children from their parents and hand them over to teachers who themselves are of very poor intellectual standards. I have seen this in the case of Varuna and Ashwina.

When Varuna was a child herself, she was extremely good in so many things, including English reading, Computer usage, swimming etc. Moreover, it is my understanding that the child should not miss the family’s traditional vocational knowledge. I used to take Varuna also during my business journeys by Jeep and two-wheeler. So her geographical information at age three was quite high.

She couldn’t be subordinated by the local teaching class for their Nee and Aval had no meaning for her. They had a vehement hatred for this reality. Schemes and discussion were common among them as to what to do with this situation. They, the majority of whom were quite poor in English, hadn’t heard of Enid Blyton, hadn’t seen a Reader’s Digest (neither the mediocre Indian version, nor the original US version), couldn’t read coherently an English classic, had not seen much English movies, spoke with pejorative words to their wards, had the statutory right to be Varuna’s and Ashwina’s teachers.

They had the Compulsory Right to Education Act to aid them. Here itself there is a slight case of some deep mental discrepancy. How can one combine the words ‘compulsory’ with the word ‘right’? They are antonyms. Only stark idiots would say that they are synonyms or complimentary. Now who did that? The Indian Parliament. Do the members know any of the things that I mentioned just above? Well, the answer is that most of them do not know English properly. Then how come they make Acts and rules on things about which their knowledge is downright zero?

Codes of regimentation and language

Now, what really is their botheration that Varuna and Ashwina does not know Malayalam? For, this was one of the complaints given to the police by a group who conspired against them. It is connected to routes of command and regimentation. ‘Indian’ social communication is connected to a particular kind of regimentation that is encoded in the language. The ‘Saar (this word in many areas in earlier days was such words as ‘angunnu’ etc.) -ningal-nee’ route of command and the Adheham (Saar, Avar)-Ayaal-Avan or the Avar-Aval route of command was a regimentation in which verbal instructions radiate in a straight line from the top to the bottom of the social pyramid. Everyone obeys.

However, if there is someone in this route who stands outside these verbal locations, then there is a discordance and possible inaction or rank disobeying. {It may be borne in mind that there are other words also which may or may not fall completely in line with the social command route. These words include such words as Chettan (elder brother), aniyan (younger brother), ammaavan (uncle), ammaayi (aunt) and many others}. For, these words when mentioned in Malayalam do not just signify a family relationship, but a command or obedience zone.

Even though this may seem a very good scheme of things, in reality, it is a very stifling kind of communication code, in which persons are forcefully forced into certain slots. This can be explained thus: A vehicle falls into the river. People gather to save the occupants. At the same time, the local Fire Force personnel also assemble there. If the people are actively working for the saving of the persons inside the vehicle, the Fire Force personnel will not participate with them. They will stand apart in the same manner as Oil will not mix with Water.

Why is this so? Among the local people, there will be a particular communication route of command in which usually the elders in age are the higher persons. [This code can be superseded by persons who are the local rich or local landlord etc.] Such words as Saar, Chettan, Nee, Ningal and other local social code words will arrange the routes of command and request.

The Fire Force personnel come with a separate group of command words, which is pointing only to their own seniors and juniors. If they mingle with the local people, immediately the issue of seniority, acceptance of certain words of superiority and inferiority will come into play and destroy the mood and focus of both sides. If the people are from a very low class or mentally subordinated kind, they will concede to the superiority of the Fire Force personnel.

However, there would be some persons among them who may not like to be subordinated by the Fire Force personnel. There will be so many codes that will create communication blocks, such as that of age, social superiority etc. A wrong word mentioned on the basis of a mistaken evaluation can create havoc. So it is generally good that the two groups do not mix, in the operation to save the persons in the vehicle. Otherwise the local people should be of so low levels that they will accept the snubbing of even the low ranked Fire Force personnel.

Now, what about an English nation situation? Well, here also there will be a command route within the uniformed personnel, in which orders move fast, if unhindered by the presence of outsiders. However, the terrible mental trauma of a wrong indicant word will not be there.

The dangerous transformation of English nations

However, there is another thing that needs to be mentioned here. English nations are no more English nations. Many of them are simply becoming the mix of various people from various languages coming and co-existing in English. These persons who found it quite difficult to live peacefully among themselves in their own nations have barged into the refined ambience of English. Even though they do speak English, in the inner code area (Virtual Code location), they are carrying varying values connected to their own location inside their own feudal languages. When they interfere inside English social communication, their each and every word would have a different affect from what would be the affect of a native-English speaker using the same word.

There can arise terrible mental trauma among the native-English speakers at times, when accosted by perfectly elated-in-being-in-England persons who are native to feudal languages. The native English person, especially if he or she is doing a job identified as a lower job in feudal languages, might feel it terribly as a weird, unexplainable evil code fill the ambience and make him feel uncomfortable. He or she may even go homicidal. SEE this

Training impoliteness and discourtesy

Coming back to teachers and routes of command, it must be admitted that they do have control over their wards, by means of pejorative words. These kids are mentally trained to obey persons who use the pejorative towards them. However to those who do not use the pejorative and to those who are polite, their school training is to be rude and impolite.

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I have personally experienced this. Many years ago, when children encroach into our compound to scoot with the mangoes on our mango trees, some workers in the compound would admonish them with terrible expletives and stink-level indicant words. The children would become quite restrained and move off coyly. However, if I was to accost them and try to communicate in a more polite manner, at first they would look shocked at first at the mere ineffectiveness of the reproach. Next they would put on an act mocking and would not budge. However if I were to use the crude low level indicant words and gestures, they would scamper.

The hidden controls

Now, it works out in a wider manner in the society thus: Persons in a group have a discipline or regimentation, that holds them together. However, to those who are outside the group, and who do not have any control over them, they are quite brutish and crude. I have experienced this at a very personal level. When Varuna and Ashwina go to the river for swimming or for jogging, if there is a group of kids who are not within our training programme, they would immediately start making jeering remarks, offensive boisterous laughter etc. However, since Malayalam comments are of no use to disturb them, they would make offensive sounds.

However, if N & S are with Varuna and Ashwina, they would immediately target S, being the younger girl who can understand Malayalam. They would start asking questions from their location, which are clearly intended to be distractions. Since S could withhold the temptation to react, their next move would be to call her such names a Mole, which in Malayalam means little kid, baby girl, child etc. This would have a wider effect of disturbing by inserting in the idea of a lower indicant words, that are associated with the Malayalam word for ‘child’.

However, if the same kids have joined our training programme, the discipline that they exhibit is quite exemplary, without any use of force or pejoratives.

When one sees a mob in India, one may initially get a feeling that they are uncontrollable. That is not true. They all have control centres or persons in command. Only they can control them or even speak to them. This scenario is not as understood in English. In the feudal language systems, there is an indicant code positioning of persons. The correct person in the correct slot can do wonders in controlling the mob.

It is like a military command. But then, it is not the personal relationship that actually affects the miracle, but the correct positioning of the indicant words. However, persons who cannot place the others and themselves in the correct indicant word slots will be quite ineffective. They will have to resort to either a Jallianwalabagh or an Indian police constable version of beastliness. To extract discipline.

I remember an incident related to me by one classmate from my college days. His uncle was a rich man in Trivandrum, with quite powerful political as well as higher bureaucratic connections. In fact, senior IPS (Indian Police Officers) used to visit his house for periodic dinners. One day his cousin, who must have been in his forties was standing inside the house compound, near the gate and looking outside.

One Sub Inspector of Police (lowest-level ‘officer’ in-charge of the basic police unit, the police station) who was residing nearby was walking through the lane outside the gate. The cousin, in a spirit of bravado or possibly, friendly affableness, said, ‘What Sub Inspector, why are you walking around here!’ (Yentha Sub Inspectore, ethileyokka pokunnu?’

The Sub Inspector simply opened the gate, came inside and gave him a thundering slap on the face and walked away! The Sub Inspectors might be in his late twenties. This incident happened around the end of the 1980s, I think.

Now, what provoked the Sub Inspector? Well, the words that came from a different location that was seen as trying to pull him down or possibly trying to put in a different command route. Indian languages are quite dangerous, if used without really understanding the direction component in words, usages, gestures and even glances.

Now, what I would like to insert here is the idea that English nations traditionally have social self discipline. It is connected to the fact that communication does not necessarily need to move through command routes or through higher to lower and lower to higher potential energy routes.

So, it goes without saying that the feeling of exclusion and inclusion will not be there. However, in the emerging scenario, in English nations, this would have changed. A lot of un-understandable distractions and mental trauma would be moving around the social system, in a manner akin to a virus let loose in an extremely fast working computer.

Yet, I should mention that all commands should move from a higher to lower potential energy platforms to perform effectively; even in English. However, in English, this virtual model is differently designed.

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Last edited by VED on Sun Oct 29, 2023 5:12 pm, edited 1 time in total.
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20. The sly stance of feudal indicant codes

Post posted by VED »

20 #



Social liking and disliking

Actually in a feudal language social system, it is not good looks, intelligence, politeness and such things that make a person likeable. The liking is connected to where the person is placed in the virtual codes. If he comes under one as an obedient subordinate, he is liked. If he does not fit into the scheme of this command structure, where he has been placed, he is not liked.

At the same time, if a person is above one in the hierarchy and his position is liked and accepted by subordinates, he is liked. If his positioning is not liked, he is not liked.

I did make one illuminative observation over the years. When I was small, the actors in the Malayalam films were of a very soft kind. Not the rough types that abound now. The government officer class were of a softer looks. This statement should not be taken to mean that these soft looking guys were gullible idiots. Only that soft approaches and refinement were appreciated.

However, as the nation slowly distanced itself over time from English systems, the appreciation for English refinement and softness has slowly become erased. This is reflected in both the film actors and the ‘officers’ in the officialdom.

Now all this may seem to be the part of worldwide liking and disliking policies. However, in the context of feudal languages, it is of a much wider ambit. For example, if a person is living in a social system, where he does not mingle and place himself at some level or if he does not allow others to place him in some level, he will be actively disliked. This is so, even if he is good, does not disturb others, and also generally helpful to others. His negative attributes will be searched for and given wide publicity in many social discussions.

At the same time, a person who has many negative disturbing attributes will not suffer the same negative social reaction, if he can place himself at some location wherein he is willing to play his part in the position that has been assigned to him. It can be higher or even lower. Now, this can be understood as a very menacing power of feudal language societies, wherein right to monitor, measure, evaluate, give marks etc. are sort of diabolic rights asserted by the elements of the social system.

Splintering the English social systems

The issue here is that English social systems have been heavily eroded by the presence of such persons in the last few decades. It is sure to have brought in a terrible kind of uneasiness in the native-English speaking citizens there. However the reason for unease they feel wouldn’t be understood properly. Actually the feudal language codes are bringing in a total splintering of the society. However not many would understand this.

Feudal language communication has two sharply different and extremely opposite positioned demeanours. One of extreme docility and reverence. And the other of extreme degrading and despoiling. All it takes for the mood to shift to one end to the other is just a change of indicant words. See these lines from my CODES of REALITY! WHAT is LANGUAGE?

A sample of the power within

A man is being beaten up by a small group of people for some alleged misdemeanour. A commonly respected person arrives on the scene. He says: ‘Why are you beating him?’

What happens? It depends. If the word used for ‘him’ is avan, nothing much is gained. For the beating may continue. If the word for ‘him’ is ayaal, then the beating may subside slowly. However, if the respected person is saying ‘Adheham’ or ‘Avar’, then the beating would immediately stop, and the mob would go into a pose of obsequious apology.

This silly sample incident is given here to simply give an idea of the different social meaning each word has.

When feudal-language-speaking people arrive in English nations, they present their docile and reverential side to the English natives. However, once they become entrenched, then they have no qualms about taking out the other extreme side of their language codes. I specifically remember an issue in my own life.

There was one man who wanted a very specific help from a political leader. He asked me to accompany him as he went to meet the leader with some recommendation letter from an associate of his. He received a letter from the leader addressed to another political leader who was an advocate in another place.

We went to the advocate’s office. The advocate’s serving man was there. This man immediately addressed him as Saar, for YOU, HE, HIS, and as a suffix to his name. I later remarked to him that there was no need to be so obsequious to the serving man. Then he laughed and told me, ‘You seem to not know how the system works. All this is till our needs are received. After that he is just stink’.

I was a bit mortified by this kind of cruel talk. However, later in the evening after we had met the advocate, on the way out, we came across the serving man. Immediately, my companion addressed him with a Nee [lowest indicant]. The unbelievable diabolic content of what he had done cannot be imagined in English nor is it possible to explain it to a native-English speaker. The various colonial English officials simply shrank away from this kind of savagery in speech and social ambitions, by keeping away from the ‘Indian’ and other feudal languages societies.

However, in modern times, since the native-English folk see only the fully pretended version of civility from the immigrant crowds, they are heading for a terrible future. For, it is only a matter of time, before the feudal language immigrant crowds become fully entrenched. Then they will put on a different version of social communication.

However, the real experience will be quite different from the very simplified version that I have given here.

One of the major physical effects that they will bring into English nations, will be a total splintering up of the social system, as they fill up various groves in it. In each and every place that they occupy, they will split up the persons into different locations in the virtual arena. Simply said, the personal relationships and equations between native English people without a feudal language speaking outsider among them, will be quite different from the same when there are feudal language speaking persons among them.

The feudal language speaking person/s will be the pivot on which the interpersonal relationship of everyone will rotate, swing and see-saw. That much power is there in feudal language codes.

It is easy to explain this in a few words from the experience of Varuna and Ashwina. When they were trainers, there was no problem with their trainees. However, if a new person arrives, and speak in Malayalam to me, or to the others, they (Varuna & Ashwina) will immediately be pulled away to different locations, far below, in the virtual arena. For the words used will be quite defining in terms of stature in connection to age, financial acumen, and many other things.

However, I will able to get the setting right to the original one, by explaining to the new comer that such and such words are not allowed. That Varuna and Ashwina are trainers. However, in the case of native-English persons inside their own nation, there is no one to enlighten them of what is going on. As to the feudal language speaking persons, everyone is quite aware of the untidiness that is being perched on the native-English speakers.

Yet, no one would mention it. They would simply enjoy the cool atrophying that they can do with so much composure. The delight is more because if this type of atrophying had been done on anyone from their own native nation, especially to a superior person, it would have quite tragic results. Possibly a broken bone! However no sane person would do it back home.

For example, when a person goes to the police station there are very definite words that must be used to enquire whether the Inspector is there or not. If an inapt word is used, in most cases police constables would beat him to a pulp, other than using the worst of the pejoratives on him. I mention the police because only they can beat up a person. In the case of others, they all have a group technique to subordinate a person who does not use a specific level of ‘respect’ in words and gestures. Government officials would act like a screen or cartel to block all attempts to get an official paper if they are not suitably ‘respected’.

However, in the case of the native-English person, what he gets need not be just lack of ‘respect’ but downright pejoratives. With nothing to defend himself.

It is here that the larger question of what is the problem, if they can’t understand the pejoratives, comes in. And, it is here that I would like to reassert that these pejorative codes do act not only just at speech-understanding level, but does connect to a lot of human emotions as well as other social codes. These social codes would also include the cunning hint that these ‘people are just idiots, for us to swindle and defraud’.

Where is the homeland of English?

Another problem would be that the native-English speakers would start to feel an unusual level of repulsiveness to their own people, who exist at various levels lower to themselves professionally and socially. This repulsion would be quite a new experience, if one could compare it to the social mood of some forty to fifty years back. However, now it won’t be felt so much, for the change has already set into the society in a very slow manner. It is like a native-English child suddenly seeing a group of Hindi-speaking children near his home.

The mental effect will be quite different from that of a child who slowly sees his neighbourhood getting filled by Hindi-speaking children right from his infancy. The slow change on the social horizon is what has gone wrong with the English national scene. The atrophy in the social system doesn’t shock anyone anymore. This atrophy has come full circle when the native-English persons in the heights of their own idiocy declaim that England is a Multicultural nation.

Then where is the homeland of English? I would say that this stance is the greatest of antinational stances and quite an unpatriotic political philosophy. If this is correct, then the whole fights that the English had done to protect their shores from foreign encroachments were quite foolish. Those who died in those glorious battles, mere fools! Gullible idiots!!

My writings here have nothing to do with individual goodness and there is no contention that every Englishman is a better person than others in the world. What I am pointing out is the group content, and not individual content. England did have a reputation as the homeland of people who are fair in their dealings.

There is a book written by a south Indian female, which received the Booker Prize. In that book, there is an attempt to sneer at this contention. People are shocked to hear that a colonial Englishman had proposed an indecent proposal to one of the plantation managers, with regard to sharing the manager’s wife. The idea that is promoted is that people were fools to think that the Englishmen were that good.

Well, beneath the attempt to ridicule the English, the meek understanding that the English did have a decent reputation that was quite uncommon cannot be sniggered away. This type of goodness is not connected to individual attributes, but to a group personality. It is carved out of language and words, that bring in parameters and corridors to behaviour. {It is funny that this book was given an internationally acclaimed British prize}

A tragic sample of defiling dirt of lower indicant codes



Look at this video of an old Malayalam actress. She was somehow duped to act out this totally erotic scene. Actually she was a wonderful actress. When the video, in which actually she loses her complete dress in the flowing waters were leaked out, in the 1970s, she committed suicide. Now look at the comments that have come on the YouTube. The words in Malayalam defining her, a superb Malayalam actress of yore, as Aval, literally turns her into filth. This type of filthiness cannot be done in English.

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This is just one simple example of what is the real difference is between pristine English and feudal languages. Actually, it is quite dirty for women to display any sexually interesting facets of their body to people from the feudal languages class of people, especially when they are in an arena where they can speak or write in their feudal languages.

The powerful negative pejorative codes that define her is in the word 'Aval', 'Avade', 'Avalude' etc. All of them are at the lowest level of indicant codes.

Online belligerence in feudal vernaculars

In this regard, there is this wider issue. Currently, most of the online commenting and discussions are in English than in ‘Indian’ feudal languages. However, slowly the situation is changing as more and more people are writing in their native tongues in the connected language fonts.

It is actually a very dangerous thing, which can lead to very violent problems. The propensity to use the lower indicant words about the persons arrayed on the opposite side shall be very much there. This can lead to extreme provocations, at least in the mental mood. As to females who currently act out various forms of sensual themes, their stature can get negatively affected as more and more people start commenting and discussing them in their native feudal languages.

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It may be mentioned that I am not aware of the quality of codes in Continental European languages. So, how and where their codes will affect the womenfolk is not known to me.

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Last edited by VED on Sun Oct 29, 2023 5:12 pm, edited 1 time in total.
VED
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21. Pristine English and its faded form

Post posted by VED »

21 #


When speaking about pristine English and its current faded form, there is much that I need to speak of. There are quite a lot of varying facets to the dirtying of English.

Teachers with superficial allegiance to English

The first one is the issue of English being taught by persons who have no basis in English other than a very superficial exposure to it. They do not know the depth of the English heritage, the historical experiments and experiences that are embedded in this language, and of the huge content called English classics. Their general impression is that English classics are just like any other literature in any other language.

The understanding that English classics are a sort of repository of an extremely positive social communication system that possibly never existed in most other nations of the world is not known. The difference is not in the stories, but in the manner of communication and interpersonal relationship between the characters and the social setup that is reflected therein.

Building artificial antipathy

Second issue facing English is the general antipathy to English that is deliberately built-up by persons who really do not want English to come and liberate persons who they hold as slaves using the chains in their native languages. They cunningly give wrong impressions about English. An example was the general idea that it is English that is bringing in moral depravation in the social setup. The funny thing is that this idea is disseminated by persons who are neck-deep involved in corruption and bribery.

Moreover, in nations like ‘India’, a huge section of the female folk are very placidly exploited for various needs, including sex. There is a huge market for selling of lured females in Bombay and other places. No one is really bothered, not even the media, which really writes only things that cater to the interests of the cunning and powerful vested interests.

Pronunciation issues

Third issue is the problem of wrong pronunciation. I am not speaking about accent here, but only about pronunciation. English words are spoken as they would sound when written in the native ‘Indian’ language alphabets. So What will become Vaat, Want will be Vant, Is will be Ees, Was will be Vaas, and so on. In fact every English word is thus affected.

Arrival of feudal codes

Fourth issue that is atrophying English is the embedding of English with the native language feudal codes. So that Mr. Philip will become Philip Saar, or Mrs. Sonia will become Sonia Maadam and thus. The idea that young females have to be addressed formally with a Miss. prefixed is not there, and if mentioned would be rebutted with sarcasm. To insist a ‘Miss’ on a person, who they would address with a Thoo or Nee, and refer to as USS or an Aval, in their native language, would be seen as quite cranky. This is a sort of English which I have named as Gandhi English or Coolie English. In this kind of English, there definitely are Mahatmas and Coolies. Both on the opposite extremes.

The entry of putrefying profanity

Beyond all this, there is another terrible affliction that has befallen pristine English. I really feel sad about that. When I was small, the English that came to me was more or less connected to the English Education lent to a small section of the common man in Malabar during the British rule of Madras Presidency.

The most terrible profanity in vogue in Malabar was Son of a Bitch. {Actually it was: Son of a dog/daughter of a dog (Naayinte mone/Naayinte mole)}. Other expletives might include Dog (Naaye) etc. Another one I remember hearing was Polayante mone (Son of a lower caste Polaya man). This last one has somewhat disappeared. It might be due to the fact that it is statutorily a crime to call a lower caste man by his caste! It can be slightly equivalent to calling a Black man a Negro or a Negro being called Black and ending up in jail for that! {Here again, there is much to be discussed. Starting from the point that calling a White man a White cannot be a profanity, but calling a Black man a Black can be!

Actually, compared to negative impact of lower indicant words, the word Nigger is next to nothing. It is just a case of the black improving to such an extent that they can’t bear to imagine a time when their forefathers were from the underside of barbarian social systems. It is like Indians going to English nations and reacting with vehemence at the word ‘Native’ being used about the natives of India.

SEE this sarcastic comment attacking my comment on HuffingtonPost:

honeybear July 13, 2012 at 6:09am
Victoria Institutions - Thank you for your apt demonstration of archaic British “think” toward the colonials. If I had not read your posts...I would have thought that such arrogant attitudes only existed in fiction. I notice in your posts that you refer to East Indians as “natives” and of course Martin Luther King should owe a debt of gratitude to the English for making him aware of black oppression. Also, I see that you are full of “class” distinctions. Didn’t you know that class discrimination went out with the advent of “Lady Chatterley’s Lover?”

Well...well! Aren’t you just the grand Lady Who-Ha!...frowning on all those who should recognize their betters.
Thomas Paine was right!


MY COMMENT: See the reaction to the word ‘Native’ when used about Indians. It is a just a mental indoctrination that this ‘N’ word is insulting. The same is the case of the other ‘N’ word. If the blacks can define any white man as White Thrash, then I do not find any problem with defining a black man as a Nigger. If blacks are not thrash, then they should move to the level of disclaiming all legislations that aim to give them exclusivities.

I am not very sure what one would understand from my own experience in this regard. Many years ago, when I was studying in Trivandrum, (in erstwhile Travancore kingdom), the local people did not know what a Thiyya was. As for me coming from a Colonial British-lend-English educated family background, the aura of a lower caste mentality was not in me.

So, when I simply mentioned that ‘I am a Thiyya’ when a discussion was going on about caste, it was seen as provocative. One person (a lower caste man of that area) later told me, ‘You are very caste spirited. You feel that you are superior just because of your superior caste’. It was quite a funny argument, in that he took my extremely casual attitude of mentioning my caste with no feeling of an inferiority complex to denote that my caste was a higher caste.

In the current area, where I am currently residing, a Thiyya tag is one of lower social caste status. However, I care two-pence for others’ evaluation. As to the elevated Thiyyas, they cannot bear the lower caste stature. They go on claiming that they are superior. In fact, one can find an immense of writings on the web by Thiyyas that they by ancestry do not belong to India, but to such other nations like Greek, Kazakhstan. So much is their repulsion to other ‘Indians’. This repulsion naturally comes from other ‘Indian’ castes claiming that Thiyyas are part of their caste!

Thiyyas currently get a reserved quota in professional courses like Medicine, Engineering etc., and also in government employment. So a very terrible tragedy occurs regularly in the nation. A better quality person would end up as a peon, while a lower quality person would end up as an officer. Now, what is ‘reservation’? It is just a claim that a particular section of people are mentally handicapped and hence have to be given special seats and reservations to survive.

This is the current black attitude towards such words as ‘Nigger’. If others define them as Niggers, well, who should care, if they are of higher quality. The word Nigger would then come to define higher quality. It is like the word Mallu. It was once meant to means a menial class Malayalee worker in the gulf. Now, it is a word that is generally used by the Malayalee panorama all around the world, as if it is a superior tag.

Tales of ingratitude

Basically I feel that if the Blacks of the US and other English nations cannot bear being identified as Blacks, it is basically their own inferiority complex. However the fact remains that the Blacks of the English nations, including the slave descendants of the US, owe a huge compensation to the English nations for lending them so much chance and opportunity to improve. They got this opportunity without any effort and so they do not feel any gratitude or value for that. They lend their loyalty to such persons as Martin Luther King and Mandela. It is doubtful as to what quality of improvement they would have got from either of these persons.

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There are many more Martin Luther Kings and Mandelas in the African and Asian nations. If they feel that they would get more liberty and personality development from such leaders, they should move back to Africa or even to Asian nations such as India. Then they would really get to see the reality of what they had been given as a boon. The chance to live and improve among native-English speakers.

Actually, this goes not just for African natives, but also for persons from Continental Europe also. Many of them come from such nations of dubious social quality as Italy, France, German and East European nations. They improve dramatically in the US, but never chance to admit their gratitude to England. For it is the English codes that run in the US. However, it is getting more and more diluted. In days to come, it may resemble India, in many ways including chaos in planning and execution of many things. Actually there is a part of the US population who are just the sitting ducks over there.

The original people of English content. It is they who would provide the social communication framework for all others to come and live in an English ambience. Yet, they are simply neutralised by the rank cantankerous attitude of these new comers, who feel that they are the geniuses of their own native nations who have landed in the US. It is not true. In India also, there are plenty of people (mainly children of government employees who loot the people, and of the exploitative rich) who move to the US. Once they are in the US, their attitude is that they are some kind of a higher intellect people from India. The others stuck there in India are idiots according to them.

Terrific profanities and expletives

Now coming back to the issue of the atrophying of English. In Travancore area, the profanities were of a hundred times higher intensity. They included such usages as Pundachimon (son of a whore), Poorimon (Son of a cunt), Koothichimol (daughter of a whore) Thayooli (mother fucker), Thayooli mon (Son of a mother fucker), Ammayepanni thayooli (Motherfucking motherfucker), Pattithotti Thayooli (Bloody motherfucker), Oomben (Sucker), Oombeda (Go and suck eda), Pariyan (low caste pariyan/cockman), Parinakki (Licker of a prick), Pooran (Cunt), Polayadimon etc. The major issue with all such swear words were that they were all of a very horrid sound. In fact, the very scratching sound in them could irritate.

The only exclusive things that I learnt from my college were these profanity words. Academic knowledge I derived from textbooks. Not from the low-quality lecturers, who I detested. I was not an avid speaker of the local (Trivandrum) dialect and so these words were quite new to me. However, it was understood as a sort of personality training to be adept in these usages. The idea that this type of personality training was going to make the social communication quite troublesome and irritating was not there. For, there was no one of real quality to come out and mention that social quality is not connected to being rude and offensive, but in being able to create a soft social living environment.

There were many reasons for this. The major one being that Travancore kingdom never had the full experience of British rule. For, between the British Resident (English official representing the British administration in Madras Presidency) and the people, there were a number of higher castes and also the royalty. The second one was the very belligerent mood of competition between the newly unfettered Ezhava caste and their next-in-line superior Nair caste (who the Ezhavas mention with vengeance as Sudra*, which definition is met with homicidal violence by the Nairs).

Nairs had to naturally view the emerging position of the Ezhavas as a real social threat as they were growing up with no one to enlighten them about a softer version of social improvement. (Ezhavas were given a huge percentage of reservation for government jobs as well as seats in professional education. This was again to make the Ezhavas more or less callous about the need to improve in refinement. Their social suppression was a reality. However, social improvement is not in simply cutting off the chains, but in acquiring refinement through pristine English learning. However, there was no one to mention this, to any of the competing castes, both high and low).

[*This I have mentioned just to denote the repulsion that an Indian group has when being attached to certain Indian socially defining words. The homicidal mood would be more terrible than can be spurred by calling a Negro a Nigger. In their sheer terror of this word Sudra, the Nairs go into a mental frenzy claiming that they are Kshatriyas. See this comment that came on Wikipedia suggesting not to mention this word. It seems to be worse than calling a Negro a Nigger. However, the fact remains that Sudra is a word that is becoming repulsive through modern Indian education. For, current-day Indian education defines it as the lowest ‘caste’, which it is not. It is only the lowest of the Aryan Castes.]

Look at this quote from Native Life of Travancore: for in the South of India, Sudras, and especially the Nayars of the Western Coast, though not regarded as “twice born,” are yet not socially a low caste, but constitute the mass of the respectable population — the landowners and employers of labour, the agricultural and military classes. “This caste,” says Monier Williams, was probably formed from the more respectable of the aboriginal inhabitants, who joined themselves to the conquering Hindus, and preferred serving them to leaving their homes.”

However, in all these writings, one can see of one group of natives of this geographical area showing repulsion to being identified with another group of natives].

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I have again digressed a bit. When I was staying in a college hostel there, profanity was a sort of greetings as one would mention Good Morning, or some other such word. A hostel mate would enter the room and simply use the highest of his vocal capacities and greet the other person with these words ‘Enthada poorimone? (What is it, you Son of a Cunt?)’

Immediately the retort should be something like, ‘Nee poda, Pundachimone’ (You get lost, you son of a whore). It was generally seen that persons who can communicate at this level of usages, were macho, and those who could not were seen as real sissies.

The issue here is that actually there is not much a personal capacity required to arrive at this level of communication. However, to refrain from doing this and remaining committed to refinement required real inner profundity. That is something that the British education had given to a very few in Malabar area. When these thus educated persons remained the role model in Malabar, there was a general focus of social direction towards refinement. However in Travancore the opposite was the focus. Later, when Kerala was formed with the amalgamation of Malabar with the erstwhile independent kingdoms of Travancore and Cochin, everything set-up by the British were slowly erased.

DIGRESSION: I must interject here and mention that I never got an opportunity to get an aura of British education, either colonial or post colonial. However, I could discern the quality enhancement in those who have had the opportunity to experience it. END OF DIGRESSION

That much I wrote to setup the background to what I was mentioning about one of the most tragic fouling done on English. I was used to such profanities as Bastard, Son of a gun, Son of Bitch etc. and other swear words like ‘I will eat my hat’, and such exclamations as ‘Oh, My Sainted Aunt’, ‘Goodness gracious’, ‘Oh My God’ ‘Oh, My goodness’ etc. It was true that the English had been afflicted much before I had contemplated on what would happen to English as the persons from feudal language software came and impacted and pierced into English.

I used to wonder as to what would happen when these people, who used such terrible profanity as an everyday usage, entered into English. They had no idea about any English heritage or of any English classical literature or English classical writer. They had no loyalty, affection, respect or adoration for English. All they had was a feeling that it is quite easy to communicate in English, with anyone high and low, with no qualms. I feared the worst.

I am not saying that terrible profanities were not there in English. However, the fact remains that English did have a traditional heritage of commitment to refinement and quality, and an undercurrent emotion of aiming for common good. When I read the book Godfather by Mario Puzo (way back in the last years of ‘70s), the text was full of the word Fuck.

{I need to mention here that there is no equivalent word for Fuck in Malayalam. However, I did hear a word Oatha in Tamil, when I heard some Tamilians in Tamilnadu mentioning the usage Oatha Malayalathaan, meaning Fucking Malayalee. It was curious to see a corresponding word in Tamil and not find it is Malayalam. Maybe there is a reason for this is the language codes}.

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Mario Puzo’s book was quite interesting. However, the moment I read it, I knew that the book was not a story of an English social system, but one delineating a very feudal language social system. It was this book that made me suspect that Italian language (or at least its Sicilian dialect) is having some kind of hierarchical social structuring or feudalism in it.

Now almost all the words that I had seen or heard in Travancore are in the English language. I am not saying that it entered from Travancore Malayalam. It entered from all round the world. Well, the English nationals have been quite prodigal of their national heritage. It has been dispersed and squandered and allowed to be made into mincemeat. By others.

I have seen the same kind of dirty swear words in *Mulk Raj Anand’s Seven Summers, in which the Hindi-speaking ‘Indian’ characters of the British rule period using more or less the same words. However those words were just literal translation of Hindi communication of the characters in that book. Now, these words are more or less ubiquitous in most English writings. A feeling of having arrived in English is felt when one starts using such words. Ass, Fuck, Asshole, Fucker, Stink, Dude etc are commonly used.

As to the word Dude, it is said to have a non-impolite meaning. However that is not the sense it is used. For example, I have had the occasion to be thus addressed in certain emails by low stature persons as a means to cause mental disturbance. It is not a word that they would dare to use to their parents, teachers, local policemen, government officials or to the political leaders.

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*Mulk Raj Anand who was born in the geographical area of current-day Pakistan, was also British educated (in London)

I have seen persons with bare English standards reaching the US and then start using these words and such other words like Buddy (not profanity) etc. as if to show that they are now good in English. Actually what they display is their real shallowness in English. This level of English, any un-educated person can display within hours of practice.

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Last edited by VED on Sun Oct 29, 2023 5:47 pm, edited 1 time in total.
VED
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Joined: Wed Aug 23, 2023 7:32 am
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22. How they take the mile!

Post posted by VED »

22 #


Mr., Mrs. and Miss as usages for buffoonery

I have had my own experience in the usage of the words Mr., Mrs., and Miss. Generally, among the ‘Indian’ feudal language speaking persons, it is a funny word. Many years ago, I have seen the local filmmakers using these types of words to extract a joke out of Anglo-Indian characters. Later when I started trying to train this communication code into my trainees, I had to face the distress of some low quality rich guys, going into boisterous laughter and introducing me with a ‘This man is a Mr. Remember that he is a Mr. Ha, Ha, Ha’. The Ha, Ha, Ha in Malayalam could be quite a distressing one. Especially when done by low-educated village-based rich guys.

Hassles of personality development

I was actually using this Mr. to give the persons who could go into subordination and address me as a Saar, a chance to escape that trouble. However, once this need for obsequiousness is removed, what usually replaces it is a feeling that I am a nonentity. So powerful is both the placing and removal of the word ‘Saar’. I had this very funny issue when many years ago, a young man, some 12 years younger to me at that time coming to me to make our website. He used the word ‘Saar’ as a substitute for the word YOU.

Naturally every other word connected to me should have to be maintained at ‘Saar’. ‘He’, ‘Him’, ‘His’ and also my name would be with a ‘Saar’ suffixed. He basically came from a Malayalam background. However I found that he could speak in English. So I shifted the communication to English so that he needn’t go in for such servitude in communication. When he used the Sir, I immediately told him to address me by my name, with a Mr. prefixed.

People coming from Malayalam and other feudal language systems, quite easily understand a soft attitude as a weakness. At that moment in my life, I was facing a lot of family issues, in that I was facing the brunt of the various claims over my family from various quarters including my wife’s low-quality joint-family members. Her uncles used to barge into my house and claim their right over me, my wife and my children. This was actually a deed they did on the secret provocation instigated by certain members of my own family members, who wanted to see me cut to size.

When I tried to keep them in their place, they very casually took my wife and children to their family house. Varuna and Ashwina were trained in English and did not know Malayalam. However, in their house, it was their wish that would hold good. Ashwina and Varuna could be made to bear the brunt of such words as Nee, Aval, edi, Aalae etc. even though they wouldn’t immediately understand this. Somehow, I went there and got Varuna back. However, Ashwina, around one year old then was in their hands. {For more on this issue, read this article on Thiyyas}

It was in the middle of this terrible time that I was trying to train this subordinate youngster in the niceties of a higher communication order. I was terribly weak mentally and physically. The way he started behaving was like I was his subordinate. Everything I was trying to do in a good jester, he was taking in a competitive manner.

I introduced Varuna, then around seven years old (but extremely good in English, good in swimming, good in computer typing, and also in certain computer software applications at that time) to him. He was very outspoken in his negative words about her also. He was not using the word Mr. when addressing me. He would simply call me by name on the phone. In Malayalam, addressing a person by mere name is understood as placing a person below him or not acknowledging any superiority. The minimum acknowledgment that is required is that of age.

Now, this is one intractable problem involved in improving persons from the feudal language systems. Any leeway given is understood as weakness and used as a route to climb on one’s head. Moreover, the usage of Mr. and Mrs. doesn’t last.

Another joker in the pack

There was another man who I met in a very remote area in Kerala, a son of a government department peon. He had worked in some places outside Kerala at the level of some hotel receptionist. He had an MA in English, which literally meant that he was a person whose information about English Classics were just what he read in the textbook guides that he had to go through to pass his MA exam. This man was also very young compared to me.

When he first came and met me, he used the word Sir. Immediately, I told him that I could be addressed with a Mr. prefixed to my name. However, this type of communication is a very dangerous lifting up of lower class persons, who are in a very competitive mood for social climbing.

In the case of both these persons mentioned above, I used to use the word Mr. when I addressed them, so as to give the hint that I need to be addressed with a Mr. However, what would develop in a few days would be a communication relationship in which I would be addressing these much young persons with a Mr. and they would addressing me with my mere name. In a way, they would be feeling that by being so callous, they are arriving on the heights of English. This second man later could go to the US after his wife went over there as a nurse. Immediately on arriving there, he wrote to me with the word: Buddy.

Incidentally this was the person who came and demanded to me as to what I was up to teaching good English to the local guys.

How they take the mile!

I have seen this feeling of being at par with everyone, coming to people who emerge into English from very low ‘Indian’ social standards. See this quote of a comment by an Indian on an Indian website reacting to the US President Obama’s call to STOP OUTSOURCING: buddy barack must have gone out of his highly questionable mind, when he spoke all these crap. he must understand one thing.

Now this is a universal issue of ‘Give an Inch and they will take a mile!’ with giving a little leeway to lower class people. However, the person quoted just above wouldn’t be a lower class in India, but rather a rich Indian with one foot in the US. Now, these type of persons present an ambivalent stance.

For one thing, they would be the persons who would be keeping the other lower financially placed ‘Indians’ below them with lower indicant words. They understand the terrible levels of freedom that they can use in English in a most casual manner. It is this very understanding that makes them dislike the prospect of the lower-placed persons in India learning English. They understand that the moment their servant classes learn English, they would very fast lose their stance of obsequiousness.

Arming an adversary

Actually, this kind of language training is not based on innate and traditional English systems. Rather it is the direct encroachment of feudal language codes into English usage. Lower placed persons, the moment they feel they can bring down a person with no personal casualty, will go in for the using of lower indicant words. If they feel that they can get away with it, they will use words like Thoo, Nee, USS, Avan etc. and even words like Eda, Edi etc.

The innate English posture is to give a position of dignity to the other person. However, when giving such a leeway to feudal language speaking persons, what is being done is arming up of very dangerous adversaries.

Corroding the vitals

I wrote so much to denote the apprehensions that had gripped me many years ago, as I saw persons with bare understanding of English traditions getting accommodated in English nations. I had fears some more than thirty years back that the English usage of Mr., Mrs., and Miss would fast become a sign of some funny pert cockiness and soon get erased from common usage. I fear that my apprehensions have come true. It may however seem that a sort of outlandish egalitarianism has been achieved by this change. It is a false impression. What has been achieved is the corroding, by utterly low quality persons, of standards that had been built up by English over the centuries.

When newer levels of irritations bore in, the native-English speakers will be forced to react in the same tone. That brings in more dirtying of the nations and its antique population.

What the encroachers bring in

Now let me mention both the effects these encroachers into English are capable of doing. One they will strive to keep the local ‘Indians’ in a level of subordination and obsequiousness natural in their innate feudal language, and actively try to stop them from learning English. They will use the lower level indicant words to continue their despoliation. At the other end, they will move to English nations and try to bring down the class of people who they feel are of lower level jobs. For, their conceptualisation of the common man there would be based on their own native language social visualisation. See this article.

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The words ‘lowly carpenter’ is used about carpenters in England. Even though the writer of this article need not be an ‘Indian’ born person, what she is extruding is the current social understandings based on a few items including that one I mentioned here.

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See the below image. The fact is that it is dangerous to be under the Indian carpenters, than under the ‘lowly’ English carpenters, in terms of indicant code usage!

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Computer Geniuses of India

It is here that I need to mention about the Computer Geniuses of India. Some fifteen to ten years back, I was intrigued by one fact. This was connected to my understanding that knowledge in English was the key to higher international information in its unadulterated form. In many ways, this understanding was not correct. Knowledge in English only brings in a particular quality to the information.

I started seeing people with bare capacity in English doing things which were quite obviously beyond their human abilities. Like bringing out ‘supernatural’ quality image designs, and many other things. It was all done using computers.

When speaking about images, there was this thing that I had noticed many years ago. It is that usually when a Tamilian makes a drawing, a very specific Tamil feature will automatically get encoded into the image. Otherwise, it would be a neat copying. Even in copying the native codes would get in to a limited bit. Likewise other persons in India, usually. But not always.

{Here I need to digress and say this: I wrote a Children’s story based in an English setting and gave it to a publisher in Cochin, in the year 1999. He gave it to an English professor, who immediately told him that it was not written by a local person. For, there were no native codes inside the story. That it clearly was a pilferage from some English based website!}

Now, it was seen that relatively uneducated persons (I am not speaking about formal education, but the real education that insists on a good profundity in British English traditions), were bringing out items that were quite different from their actual intellectual and mental calibre.

Computers had started appearing on the social scene. People who had learnt its use were giving out the impression that it was something only fantastic geniuses could work on. Actually, in the year 1998, I did ask a young computer professional as to whether it was possible for me to study computer usage. For, he seemed quite at ease in computers, and at the same time, he had all the mental features of a mediocre. He processed my question through the social codes and understood the grave implications of my question.

His answer was, ‘It is not that easy. You are not young and you will not be able to focus your mind on learning computers that easily’.

However, I was learning computer typing from a computer based business premises. Actually, I found that even in the case of learning typing, there were some secrets that were maintained. On the F and J Keys, there are protrusions that are there to help one bring the fingers to the same position. One of the instructors came and told me at an individual level that such a thing was there. He told me that he was giving me this information as a special case.

My next experience was that in this institution, when I asked one instructor as to how to Bold a word, he would come and do it quite fast, and would decline to inform me as to what was the key-board shortcut that he did to get the bolding. Asking for that information was remarked as being too bold or impertinent. That too remarked by lowly educated, youngsters, who would be donning the titles of Saar, Maadam etc. Their hold on to these titles as if their whole life depends on them.

For that, what they need is small-time information like these which they try to keep as secret, as if they are Classified-A stuff, in US military intelligence terms. Actually, one should bear in mind that these people actually have to act thus. For, in feudal languages, ‘respect’ is the most vital thing in social and professional life. This has to be gathered by limiting others’ access to information and skills.

I think that I have mentioned about the scene that I had seen in another institution with regard to teaching PageMaker. That happened barely one year after the afore-mentioned experience. I mention this to inform the reader about the tremendous change from a novice to a reasonable expert I had become in computer usage within a short period of one year.

During that one year, I had been in a metropolitan city and had come to use a computer in my house. Before going there, I once had an occasion wherein I had to print a leaflet. I took the matter to a place called Badagara, which is also a very small town, more or like a big village, on a highway, with feudal social communication everywhere. This is so, even though modern looking buildings are everywhere. I mention this to emphasise that modern infrastructure has nothing to do with modernity. It may also be mentioned that in every modern city in India, this kind of village or feudal social setup is in existence. For, people from these place barge into quality areas and setup small units with their own feudal cultures inside. It is happening even in England. That is the real tragedy.

When I went to a printing place, the general attitude of the village guy who was the owner of the printing shop was as if he was in possession of some exclusive knowledge. I had no problem with that. However, there was a particular level of stupidity that I was supposed to exhibit. However, whenever I speak this gets erased. I could understand his stance. I had experienced this much in government offices, wherein the staff try to make me go round and round with a paper just to make me submit my subservience in knowledge.

This printing shop owner told me that design work could not be done there, as there was heavy work there. It was understandable. He asked me to go to a DTP centre nearby and have it done. Before that he told me in a very grave and condescending manner, that I need to ask them about the software in which they were doing this, and I have come back and get it ‘sanctioned’ by him. {In that year, I had not much idea as to what a software was). I went to the DTP centre. The person there was willing to do the work immediately. It was then that I asked him about the software and that I had to get the concurrence of the other shop owner.

At first he looked a bit surprised. But then he fast caught the idea. He also went into a mood of exclusive knowledge. He took a paper and wrote down: PM4. He told me as if I was an idiot, to go and inform the other side that they would ‘create the file’ in the thing whose code name he had written down. I have to go there, get the ‘sanction’ and then come and inform him.

When I gave the paper to the first guy, he looked at it and brooded over it in a very grave manner for some time. And then he made some comments about some other intricate aspects and then ultimately told me that I could inform the other shop that it can be done.

The feudal power of a peon

I was a bit taken aback by the show off of such condescension by lowly-educated persons. The issue here is that I was used to such arrogance shown by Indian government officials of all levels to the native people here. Once I was going in our family lorry to Bombay from Kerala (around 1300 kms).

At the Belgaum Sales Tax check post (between Karnataka and Maharashtra border), the officials were very crude to the driver and cleaner. (However, they were used to such behaviour and did not seem to mind it). The fact is that in all check posts, this is an ordinary standard of behaviour by Indian officials to the natives of the land.

Now, what intrigued me was that in this particular check post, the peon came and collected the Bill and other invoices from our driver, and simply walked away. Even though he was only a peon, in that particular circumstance he was quite powerful. He walked into a restaurant and was seen drinking tea and eating snacks.

The driver and cleaner went after him and bowed to him, and cajoled him to return the bill and other papers. He did so after nicely enjoying the servitude displayed by them in front of so many other customers. It was in many ways a social code for him that repeatedly send messages to the local people of his powers over so many lorry drivers. In fact, these minor scenes would enhance his indicant word levels among the local people there. He took some money and returned the papers.

The ease of a knowledge

Later when I had a computer at home, I was simply amazed to see how easy it was to work on computers. I had heard people who had computers give an impression that it was so holy a thing that children should not be allowed to play with it. That it could get spoiled. However, I could see no way by which it could be spoiled by a child, other than by banging the CPU on the ground. So, I gave my daughter full rights to work on the computer at age four. Actually, I had seen children as young as two and half also playing games on the computer at that time.

Within weeks Varuna mastered typing, learnt Adobe PageMaker (actually she first learnt it on Aldus PageMaker, which I think later got converted or taken over by Adobe), understood the rudiments of Adobe Photoshop and much else. She was only four years old. I have no claims that she was born super intelligent.

At age six, I took her to study C+ which is the computer language that is taught at Software Engineering level. However, even before that she had become an expert in Adobe Acrobat. She also knew to make Websites on Adobe Dreamweaver (at that time it was Macromedia Dreamweaver) and knew to work on Adobe Flash, at around age six. At around this time she set up a Forum page on Active Board. Its current name is English Antiquity Pages.

Now, the issue that I found here was that computers are superb. Mastering it and also mastering the software part also is not very difficult. However, if Varuna were to study carpentry, brick construction, iron work or any other thing, she wouldn’t get this mastery in so small a time-period. That is the reality of computer knowledge. Actually, I was learning MySql at that time from a book and we two used to go through it. We had no other teachers. It was not a difficult learning. However, if anyone were there to teach us, we would have learnt faster.

{I must digress at this point and mention that by this time, I was facing a lot of antipathy from so many persons, who claimed that I was part of their remote interior village society, and couldn’t bring up Varuna as I wanted. The police inspector who came to me (in the issue of Ashwina) was at first quite rude and told me that ‘This is India. We are here to enforce Indian rules on you’. So, ultimately Varuna was forced to join a school at age nine in class five, where the teachers were at best novices who could have been trained by her.

The uneasy brooding

This teaching methodology was used by me, when we were training others. They got the gist of computer usage within days, if not hours. Even N & S became quite good in computers. I remember an instance, when we had two CDs with 1000 games. Ashwina, then around four years old, insisted that it should be given to N & S. I had to ponder on that for a few moments. It was more or less making N & S improve their mental agility.

For a brief moment, my mind moved through the local feudal language codes. It was true that respect in local languages is connected to having persons around one, who are not as good as you. We have to be the Saar, Chettan, Maadam, Ji, Mahatma, Mash etc. This level difference can be maintained in the eyes of outsiders only if a certain very definite and clearly visible difference in knowledge or position is maintained. However, I had to take a stance that I should consistently follow English codes and not concede to the demands of the Malayalam codes.

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However, when one functions in a Malayalam software, this is a very foolish thing to do. For one thing, neither they nor their parents appreciate the gesture. Once they get the capacity, they move among higher levels of interaction, based on this superior experience. It has been seen in the case of their physical training. They, who wouldn’t go out of their house other than with shackle-like adult supervision, were taken out for football, swimming, jogging etc. It is all later seen as some innate capacities in them.

And other adults who do remember the difference would not mention it. For, mentioning something like that is lending me and my systems power and respect. This they will not do, for it is a competitive social system. Only the poor Englishmen did the foolish thing. And they would not have looked foolish, unless the wise-guys back in England who did not know a penny value of understanding about ‘India’ took over the reins of power and plunged them and also the innumerable other lower class natives into dumbness.

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Last edited by VED on Sun Oct 29, 2023 5:47 pm, edited 1 time in total.
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23. Media as an indoctrination tool

Post posted by VED »

23 #


Coming back to the computer geniuses of India, the fact is that computer studies do not require a brilliant and unique mind. However, the fact is that the computer and software businessmen in the US swindled their own countrymen and brought in an immensity of outsiders as cheap labourers. It was more or less achieved by some powerful lobbying and using the media.

When speaking about Media, there is a few things to be mentioned, which are not usually taught to the students when they are made to contemplate about what composes media. It is generally and foolishly believed that it is media that protects the nation. The truth is that it is media that can powerfully fool the people. It is media that creates leaders and Mahatmas. What the media wants the people to believe, they can make them believe.

Creating a visionary

I am going to digress here to go into the ways and means of the media, and about my own experience with media. Many years ago, may be in the year around 1980, I started reading articles in some newspapers about a particular political leader. He was mentioned as a visionary, a grand leader, and so many things. However, later when I grew up and came to understand more about politics, I must say that he did not seem to be more grand than many of the other leaders who were also aspiring for people’s attention. Then how did these articles, and random mention about his capacities in unconnected articles come?

He was a short-statured man, who later became a powerful Central government minister, holding a very significant portfolio. Naturally there would be people working behind the scenes to induce media men in significant positions to write about him in a much focused manner. The whole procedure would be quite cunning and meticulously planned.

I did hear people who had never met him even once, claim that he is of such and such personal calibre and refinement.

There is this item to be mentioned in this regard. A very inconsequential one. A small-time political party district area leader was talking to me about their committee meeting and the various resolutions taken. He said he had to contact a particular person who had been an insignificant young man in his locality. However, now he was the local correspondent of one of the major regional newspapers published from Calicut. He said that the details of the meeting and the various resolutions that had been taken should come in the next day newspaper.

So, this man was very important for them. He was their vital link to get the item published. Now, what his words, said and unsaid ones, denoted was the tantalising fact that whatever they do, good or bad, great or small, gets a meaning only if the details get published in a news media. Otherwise it is as good as they had not done anything.

Apart from this input, it needs to be understood this political leader had a claw like hold on him. For, he could use the lower indicant words on him, which even if mentioned in a most soft manner does hold a powerful command code. The Nee addressing.

Elevating the nonentities

This holds good for almost every item in ‘India’ that had achieved fame and glory through media and textbook indoctrination. Including such non-entities like Gandhi, Nehru, Sonia and many others of the various other political affiliations.

If there is no indoctrination on their behalf, there is actually nothing of quality that can be connected to them, in a natural course of manner. However, in the case of the British rule, there is constant indoctrination all over India and in many other nations, that they were the bringers of evil and looters of national treasure. However, if the indoctrination is removed, the next natural content would be that one should imbibe the British traditions and legacies, including their language. Their contributions are there everywhere to be seen. In a neutral indoctrination or no indoctrination national mood, British contributions shall hold out.

An attempt at garnering popular attention

Now speaking about the power of media, there is this incident that comes to my mind. I was in Delhi in the year around 1999. We were subscribing both The Pioneer as well as another prominent newspaper. In Delhi, The Pioneer is not a powerful newspaper. It pulled on due to some committed stance of some loyal readers.

One day, a very prominent full-front-page news appeared in The Pioneer. I literally couldn’t believe their daring. Maybe someone among the personnel over there thought that The Pioneer could get a jump-ahead move by bringing out this extremely dangerous news. It was a very profound coverage about a particular God Man of South India, who had his spiritual headquarters near to Bangalore. The whole news was that this man was involved in various kinds of regular sexual escapades insides his ashram. That some of his erstwhile foreign based disciples had left him due to these issues.

The news was published in the national Capital. Actually it should have created a huge hue and cry. But nothing of the sort happened. No one even condemned the news reporting or commended it. In fact, the way the other media reacted was as if such a report had not come in a newspaper in the national headquarters. No regional or state newspaper carried the news or even mentioned it. As to The Pioneer itself, on the next day, there was not even a single word mention about the news coverage. Not even an apology. It was as if that particular day’s newspaper had not come out.

In a way, this was a very powerful instance of how news gets controlled powerfully. There is another side also to this incident. Actually, someone could have made a controversy based on this news. Even this did not happen. For, I was later to learn that controversies are really marketing techniques. Either to promote a product or to kill it.

In the next day’s Pioneer issue, there was not even a single mention about this news that had come the previous day. It was as if such a thing had not happened.

The majestic prerogatives

Media rulers have the prerogative to kill any commercial product or any individual who they do not like. It is easy to focus on the negative aspects, and promote that idea in the media. For instance, India is full of bureaucratic corruption. Another terrible reality about India is that there is a real trade in selling females for sex, who are kept in confinement in brothels, until they are so spoiled that they cannot come back to normal life. Yet, no Indian media dares to go in for sustain focus on these issue to the level that the individuals involved are made to change.

Everywhere one reads about the media being the corrective force that keep the nations from going into atrophy. However, what the media actually does at best is to bring focus on trivial, isolated incidences, and issues, and simply use such themes to promote readers attention on to their own media products. There is no consistency in their work. They attack and destroy individuals, who are at that moment passing through a bad time.

Cost of creating a Mahatma

However, if one is to go through the ways and manners of the media, one can very well see the streak of money being used to urge journalists and media moguls to promote a cause, a person or a movement. For example, there was a very recent Delhi based Movement against corruption.

Well, it was quite candidly clear that there was a huge, multi-million rupee/dollar marketing campaign behind the sudden popularity that such a program got nationwide publicity. Another item very clearly visible was that the members of this team did have erstwhile senior bureaucrats in it. They, when they had power, did nothing to come out in the open against bureaucratic corruption. When their salaries, perks and pension were raised to astronomical amounts, and they could get-off with another loot called Commutation of Pension, they had nothing to say against it.

I did see a very powerful article in a national newspaper about the great simplicity of the leader of this team and how he was a very simple man with no personal ambition. Well, to get such an article published will definitely cost millions/crores of dollars/rupees. Otherwise such an article with such a very powerful advertisement, in the guise of an innocent writing, will not see the light of day.

To kill a commercial product

Now, about the power to kill a product, I remember this incident. Once, suddenly oranges started pouring into the local wholesale fruits markets. I do not know what made this sudden avalanche of oranges. They had a very bright colour and looked slightly bigger than the usual oranges. Prices dropped like anything. It went dirt cheap. People started buying in dozens of kilos. There were people eating many oranges at a time. Since I had some experience in this field of business, I could understand that some marketing error had occurred. Suddenly came a news in one newspaper that some people had suffered from diarrhoea after eating these oranges.

There was no mention about the number of oranges these persons had gobbled. The newspaper correspondent went on with his mediocre studies to the extent of mentioning that these fruit did contain dangerous chemicals, which had given them the exotic colour and the slight bigness. Well, I did not see any documentary evidence of whether the journalist had really access to any such information. Might be pure conjecture. However, it had its affect. No one wanted to buy the oranges. For, it was poison, that was the new information.

Actually I had bought the same. My family members had eaten it without any particular problem. However, it is true that we did eat only a few on each occasion.

In the state of Kerala, there was suddenly a huge media campaign against Coca Cola. It was very prominently written that this American company was deliberately poisoning the people here. A lot of statistical evidences were mentioned. Then came a laboratory report mentioning the percentage of poisons in it. However, the contention of the company that this poison was already there in the drinking waters available in the state was not given any prominent reporting. The company had said that it was spending a lot of expenditure for removing or neutralising these poisons in the water.

No newspaper came out with the lab test reports of various other soft drinks available in the Kerala shops, including soda. Now, the fact was that a huge percentage of the local people blatantly believed the indoctrination that Coca Cola Company was deliberately adding poison to weaken the ‘super’ intelligent people of Kerala. It so happened that Varuna and I were in Cannanore town on a particular day. She wanted a soft drink. I gave her a choice of names, and quite incidentally she opted for Coca Cola. We went to a soft drinks shop manned by a woman. We asked for Coca Cola. The woman looked at us in sheer surprise. She said, ‘Don’t you read the newspapers? The American companies are putting poison to kill us all and you want to drink only that?’

A market vacuum was being created and I could see very concerted efforts to introduce some soft drinks made by some local mega businessmen to fill the artificially created void.

Creating a panic

I remember the total solar eclipse that occurred in late 1970s in South India. Kerala newspapers started writing a lot of information, to the effect that even to get touched by a ray of sunlight during that period could create grave problems including cancer, impotence and many other disasters. People went into a state of sheer panic. The state government proclaimed a holiday on that day, or for that period of time.

The whole of Kerala roads had a very deserted looks. There was not even a policeman on the State Capital roads. Possibly the miscreants also went into hiding from the sunlight. In many houses, the parents made their children hide under the cots. At that time I was living in another house of an unrelated person. I, though young, did not heed the words of caution and admonition that the others tried to force on me. I could simply see through the words of the Kerala newspapers, which were making claims without any particular basis. They even tried to outdo each other in the severity of the tone of the cautions. My personal issue was that my reading level was beyond the parameters of Kerala newspapers.

The means of the media

Now, at best, media are just business organisations with no more social commitment than any other commercial establishment. They try all techniques to improve their customer base through all type of gimmickry. They promote persons and issues to which they have some liking or who have paid them money. Even in the case of The Pioneer newspaper reporting on the South Indian God man, the basic idea was to garner publicity and to bring public attention to their own newspaper. The other newspapers did not carry this news not because of the fear of being overtaken by The Pioneer, but by the restraining control someone in the government had on them. This powerful control centre was activated by the powerful command centre of the God man himself or of his headquarters.

Media business organisations generally use all type of gimmicks to bring their media to the fore. I remember a gimmick used by a Malayalam newspaper doing this in its bid to overtake another equally prominent newspaper in Kerala. The year must be late 60s. That newspaper suddenly came out with a news of a newly sighted animal, which was called in Malayalam as Eenampechi. I was a kid that time and do not know exactly what was the great sensation that they made out of this animal, which was actually not a rare animal. It was basically the animal called—————, an ant eater. I do remember that in the small population wherein Malayalam literacy was slowly entering, it was a big issue. They were not then aware of bigger issues, other than what was generally written in the newspapers about Gandhi and Nehru and others.

Gandhi and his forced perching

Everyone parroted the same thing about Gandhi. He was the great man who drove out the British. Actually, if one goes through people’s memory of those times which are now called the days of Indian Independence Movement, it is seen that it was not such a huge movement, as made out to be in the nationalistic history and textbooks.

On my mother’s side, her father was a participant of this movement. However to say that everyone was everyday fighting for independence would be an untruth. For, it was a movement that sparked for a few months in 1919, then in 1930s and then in 1942. All of them more or less just lasted for a few weeks or months. For, in all these things, what stood as a great irritation for everyone was the perching of Gandhi as a leader without a base inside the Congress executive. He had entered the movement using the technique of media coverage. However each time, the Congress started anything, he would backstab it the moment he got wind that he would be isolated from the major leadership. It must have been quite a tedious time to outmanoeuvre each of the others, as everyone scrambled to occupy the top space of the national leadership and various lower grooves.

Being second is a very dangerous thing, when another equal man goes up. For, indicant words are relative, and these words can insert a sharp wedge between the individuals. One feels quite discomfited and the other man feels quite cosy. In other words, one becomes an Avar or Adheham while the other man may become an Ayaal or even Avan. It is solid terror that propels each man to outmanoeuvre any other man, who he feels may go up the ladder.

People who followed Gandhi in many areas were the feudal quality persons who did not enjoy the prospects of the British giving a chance for the lower classes to learn English and improve. At the same time, there were the lower class persons who themselves exhibited their subservience and loyalty to these very persons who kept them below eternally. However, the British rule had made grave changes to the social setup, which could not be undone.

A seesaw scenario

Now we need to speak about Gandhi himself. There is nothing great in him, if one does not find anything inimical and dangerous in the British rule of India. However, if one were to find out that the British rule was a very dangerous and suppressive rule that made the majority people of India to go into mental and physical decay, then his contributions can be taken up for scrutiny and study. However, the fact is that if taken from a neutral standpoint, without parroting the cheap words of nationalistic historians and self-deluded other nations’ including Britain’s historians, it would be quite difficult to find anything terrible about the British rule or about the British. If the British were such a terrible race and the Indians such a noble race of people, there would have been no ambition to run-off to England among the Indians. The fact is that almost everyone in India, if given an opportunity, will escape to the land ruled by the ‘terrible’ British.

A disastrous endeavour

The fact about the leaving of India by the British is not as mentioned in the histories. British Empire was dismantled by the Labour Party that came to power in Great Britain, in the aftermath of the World War 2. There are some versions of argument that Great Britain was forced to leave India, because it had become powerless to exert command over India. This is all quite fake stories and more or less the products of writings with pecuniary intentions. It may be understood that even after the World War, British systems worked with wonderful efficiency all over the world. Even the transfer of power to the Indian and Pakistani leaders was done not with any sign of instable hurry. The only thing visible was that once the decision to give the landscape to the control of certain political leaders of the concerned places was made, the British government wanted to do it fast and remove themselves from the scene.

The political leaders were in a hurry to take over the command of so many fantastic organisations, like the Indian army, Police, Civil administration and much more. None of these had been their creations. All they could do with their mediocre mental content was to spoil each one of them, to levels of third rate incompetence.

There is this much discussed picture of Nehru crooning and drooling around Lady Mountbatten. The easiest theme is that he had seduced Lady Edwina Mountbatten and used her for fornication. The funny thing is that this story is more or less spread by Nehru’s own supporters. What is that supposed to mean? Well, the correct explanation is that when this story is mentioned, Nehru’s indicant word value expands exponentially. For, he had ‘fucked’ a British Lady!

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However, see this from Wikipedia:

The affair is denied by the Mountbatten family, although other liaisons during the couple’s open marriage have been admitted. Lord Mountbatten’s son-in-law and former naval aide-de-camp, Lord Brabourne, citing the extensive, preserved correspondence between his mother-in-law and Nehru, was quoted on 12 February 2003 in the Indian news periodical The Pioneer as saying, “Philip Ziegler and Janet Morgan [biographers, respectively, of Louis and of Edwina Mountbatten] are the only two people who have seen the letters apart from the two families, and neither of them thinks there was anything physical”.


There is also speculation on what Lord Mountbatten was thinking of when this drooling scene is being enacted just behind him. The common words are that he was looking away from this scene as he was not much interested in women.

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However, his real thought might be on the gigantic blunder that Clement Atlee and his group of idiots were doing. That of handing over all that Britain had created over the centuries, like the fantastic Imperial Civil Service, the British-Indian army, Navy and Air force, the British-Indian Railways, Postal Department, British-Indian Police and everything else to crass self-serving politicians of Delhi. There is a great stature difference in the offing. Nehru is being placed on top of these things, while he himself was standing on a platform that was simply vanishing.

Speaking about information that can add or subtract values from ones virtual indicant codes, the fact is that this story about Edwina and Nehru, even though mentioned as a weakness in Nehru’s life, is really aimed at enhancing his stature. At the same time, his misdemeanours in Sabarmathi Ashram as well as the ignominious information of what disease he is reputed to have died of, would not be mentioned at all.

This item should be discussed in the background of the war he unleashed against China, using the British bequeathed Indian-army. [In fact, once these Indian leaders sat on top of such fantastic British-created organisations, they literally went power mad. Nehru did go into a craze for intimidation on all the other competing sovereigns of this area with this army he had received on a silver platter. His daughter as well as his grandson was also masters in using this army in moods touching total power mania]. This disease is reputed to create mental disturbances, nearing what is clinically defined as madness, if it infects the brain.

The disjointed pieces of land that had been united by the British Empire were divided into three pieces to cater to the political ambitions of the newly emerged leaders. Their aim was that the British should leave at once and they should get their hands on the lovely setups. Many other separate nations like the Jammu & Kashmir, Travancore etc. were suddenly in a very baseless state. They were without any armed force to protect themselves. It may be noted that at that time, Travancore had more population that New Zealand.

The Indian and Pakistani leaders were in a mood to take up as much for themselves as possible. Intimidating letters were sent to such nations, to join the respective country or face military intervention. As per the terms of agreement with the British Monarchy, it was Britain’s duty to protect these small nations from external aggression. {The US is currently doing the same to a number of similar nations including miniscule middle-east nations and Japan}. However, in the new mindset, all this was quietly thrown to the wind by the Labour Party in power in Great Britain.

There was another group of people who were waiting with drooling mouths for the British departure. I am not sure why the British individuals were not given any statutory right of ownership over their properties in India, including houses and land. Many of the properties had to be abandoned to be taken over by various local entities who became fabulously rich overnight.

There is no sense in claiming that such properties were stolen from India. For, there was enough and more land in India at that time. Anyone could have built houses and made plantations. To say that only such things made by the English folks are the stolen ones and the other houses and plantations owned by the local rich are not stolen goods is some error of judgement. However, it was true that English properties were quite different in looks and aura. For they extruded the aura of an egalitarian language.

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Last edited by VED on Sun Oct 29, 2023 5:48 pm, edited 1 time in total.
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24. How a nation lost its independence

Post posted by VED »

24 #



Discussing Travancore

Now, there is this question. Wasn’t it a good thing that the independent status of Travancore was demolished by the Indian government? Well, it is not an easy thing to answer. For, the population that came into existence after the takeover by India are the present-day occupants of the place.

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To make a total assessment of whether the deed was good or bad, one needs to compare the present population there with another population that would have come up there, had the Travancore nation been allowed to exist independently. Only by taking a comparative look at the states of these two peoples, can one say for sure if the joining of India had improved the nation and its people.

This theme takes us to the history of a particular person who I believe did purposefully aim to create an improvement in the lives of the people of Travancore. However, momentous historical displacements initiated by a fool in England more or less made him seem like a villain.

The person I am referring to is Sir. CP Ramaswamy, the erstwhile Diwan of Travancore. I do not know much about him other than what has been mentioned about him by his detractors. What impressed me in the various things said negatively about him was the claim that he was trying to bring in an American Model of administration in Travancore. It was quite impressive in that I discerned that the perfectly swindled people of Travancore had no idea what this meant. The paradox lies in the fact that there would be many persons in current-day Travancore who would to go the extreme of simply escaping to the US if given a miniscule of chance.

Usually the communist leaders make a lot of noise about ‘American Imperialism’. However, the content of what this America did stand for was never mentioned nor understood. Here, I need to digress to what America means. The Americans themselves have a very stupid idea about what the United States of America is.

Explaining America

Negatively-speaking people including shallow historians mention it as a nation that was build up by exploiting and misusing the native Red Indians by the people of Europe. Here itself there is a lot of misunderstandings. This general idea has been many times used as a powerful point against the British. However, it is a very confusing point.

Europeans cannot be identified with the English, if one were to study the English antiquity closely. Great Britain was a small island that stood quite close to the continent of Europe (actually only 22 kms from the shores of France). However, it was the place that withstood the assault of European raiders, attackers and besiegers for more than 1000 years. So to identify England with European actions is actually a misleading theme.

The next issue is that the United States of America is not a European creation, but a creation of English people. What has to be mentioned and clearly understood is that the American continent was ravaged by Spanish and Portuguese Conquistadors for less than 300 years. The Red Indians were mercilessly subordinated and destroyed by them. {The reason for why this happened could be traced to the Red Indian native languages. However, I cannot take that up for discussion here}.

It was the coming of the English that more or less that gave some respite to the severely dismantled Red Indians. Even though the Englishmen who went into the West were to face the brunt of the pent-up Red Indian antipathy, the English government at home was set on protecting the traditional rights of the Red Indians. This was enforced by the creation of Reservations for the Red Indians where the colonising people had limited rights of entry.

It may be seen that the English were quite lenient in the way they gave a definite right to the Red Indians. It must be stressed this was totally different from what the Spanish and Portuguese invaders gave them. And possibly more than was extended by the Red Indians themselves to those groups among themselves who they subordinated or dominated.

Selective disparagement

In all historical evaluations, one needs to use a comparative stance. In a land where everyone are killing animals by the halal method of slaughter (a terrible mindboggling method of killing animals for food, in which the animal is literally made to suffer for a long period), one group says that killing animals for food should be done humanely.

Now, imagine that after a few centuries, many such animals on this earth get the ability to learn English, use computers, drive cars and read English classics. Looking back at their own history, they should not put their full focus on the group that did not use the halal method of killing and go on screaming, ‘Oh, they killed us for food!’

This statement is a stark stupid one, for it simply ignores the huge mass of human population that killed the animals then in a terrible manner. Moreover the word, ‘us’ also has not much of a meaning. The killed animals are not the same as the later age English speaking, computer savvy, car driving and English classic reading beings. The latter beings are those who should be grateful to the section of the human race that developed them to this state of intellectual elevation, wherein they can identify themselves with the higher beings.

Now, coming back to the thread, I want to categorically state that in spite of tremendous claims of being different from England, the actuality is that what the United States of America experimented with and also worked with, was English historical experiences and the tremendous amount of personal liberty, dignity and equality that lies embedded in the English language.

Even the claim of there being a different version of English, called American English is just the wayward mental claims of silly and shallow scholars, who abound everywhere. The fact remains the essential codes of communication that is there in the US English is more or less the same thing that is there in pristine English. However, with a lot of uneducated persons barging into English and creating a cacophony there, the quality of English there has suffered.

Yet, instead of admitting that the uneducated persons of US has despoiled English, the silly persons who have barged inside and installed claims on US antiquity have managed to declaim that they have created a new language. The fact is that the difference in English between Pristine English (England) and the US English is so little that it cannot be mentioned as different. For, the fact is that if I can understand the accent and words of BBC, then I can very well understand the same in VOA and CNN (US).

At the same time, some fifteen years back, the Malayalam spoken in interior Calicut wouldn’t be understood beyond a distance of 150 kilometres south. If this be the case, what is this great difference that the US claims to have created in their English? When I was a child, I was quite aware of persons who were not properly educated in English using a particular kind of spelling for English words. For example, these persons would be using the spelling COLOR for colour. Flavour would be FLAVOR and such. Now, later in life I understood that this uneducated version of English spelling is identifiable with American English.

The Founding Fathers of the US were men who were quite well-learned in English, and their scholarship and profundity in English literature could be indisputable. It is this profundity that they encrypted into the US Constitution.

The basic stance of English that all citizens are of equal dignity and stature is there in the pristine English of England. That is the basic social communication tenet of the US also. However, the newcomers to the US from other nations, who literally ran out of their own stifling national and social features, are not willing to concede this.

Even though these persons escaped from their native nations and wouldn’t want to return to be the citizens of their native nation, they express a disdain for British contributions. This is only a pointer to their own inferiority complex with regard to their own national accomplishments. They are ready to accept the fact that the people from Europe had ravaged the American and African continents, in a sly manner to encase the British also into this definition. However the fact remains that Great Britain is not a synonym of Europe, but rather an antonym.

In the American civil war that led to its break from Great Britain, most of the Red Indian groups stood by the English.

Back to Travancore

Now coming back to Travancore, Sir CP Ramaswamy wanted to bring in an American Model administration. Well, what could that have meant? I do not know. However, it could only mean a slow shift to English social communication. Otherwise any sane man can understand that it is impossible to bring in an English system of administration in a Malayalam ambience. However, it is quite easy to mislead the people. The communist revolutionaries and also the small-time congress leadership took up the issue. It was naturally a competition between the communists and the congress, as to how to make a better use of an idea that could be easily misinterpreted.

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Slogans, which are the life and blood of revolutions in feudal language social systems, were soon made to the tune of ‘Throw the American Model into the Arabian Sea!’ Americanmodel arabikkadalil! Well, the fact is that the communists have made a goldmine out of the American imperialism over the years. The Congressmen have made the same with their passionate reference to how they made the British run for cover!

However, the fact remains that if one looks dispassionately at the historical events, it would be seen that it is possible that it was Sir CP who had a genuine aim to improve the people. The Congress leaders and the Communist leaders send their children to Great Britain or to the United States of America, after they make money here, to escape from here and to become citizens in the very nations which they decry.

Well, the fact is that all this is pure deceit. Cheating of their followers, the people and the nation! I have heard that about one communist leader who had been the chief minister of Kerala. His greatest achievement as a political leader includes the fact that he could compulsorily change all the English names of the local places into Malayalam, when he became the Chief Minister. Another accomplishment of his was his ability to get the government officials a lot of undue financial benefits. I am told that his son is in the US; the very nation he attacked in most of his speeches.

Now, why couldn’t Sir CP make the people understand the benefits that he was trying to bring in? Well, the issue is complicated by the fact that there were low castes who were not allowed to get government employment, above that of the menial work. Now, how could he get to cure it? Well, it is not an easy issue. It is connected to securing the efficiency, quality and calibre of the government machinery. It is not just a matter of saying, ‘From now on everyone can be government employees!’

For in feudal languages, a government job is not a job, but a social position. It is literally cutting and pasting a lower caste man into a higher caste position. There are many issues involved. The whole thing is complicated by the fact that everyone speaks in Malayalam, in which the very using of a name of another person by a lower person can induce homicidal mania in the affected person! I am not speaking in an allegorical manner. I am being downright factual. Murder can take place, unless there is a very crude police machinery, with more maniacal powers, to dissuade it.

The truth is that just after the nation was amalgamated with India, the quality of administration went down. One very aged businessman, who was running a laboratory chemical distribution business in Trivandrum, once told me,

‘My first experience with being an Indian was this. When I entered my business place one day, I saw one man loitering inside, looking closely at every nook and corner. When I asked him, what he was doing there, he identified himself as an Inspector from the Fire Department. He asked me as to whether we had this and that things in place. When I told him that I did not, he immediately threatened to initiate prosecution charges on me, in a very crude manner. He simply wanted money, and when it was later paid to him in his office, there were no charges placed on me’.

Well, I can’t say for sure what the quality of administration was before the nation joined India. I can recount this story that I have inserted into my earlier book: MARCH of the EVIL EMPIRES: ENGLISH versus the FEUDAL LANGUGES. I heard it in Travancore area around 1980:

A goldmine called government service

One man from a noble family went to the King and asked for a job. The King, taking into consideration his family status, asked him what job he could do. After hearing it, he could not find anything suitable for a person with no other personal qualification other than his family name. On being pestered by the man for a job, the King just said sarcastically, “What job can I give you? The only thing you can do is to count the waves.” Immediately on hearing this, the man jumped up and said that this job would be enough. And pay is not important, only the job is required.

The job was formally given to him. He immediately went to the harbour, and put up a board of Office of the Chief Wave Counter of the Sovereign of Travancore. He posted a few people to do the counting.

Now, when the ships started moving, these people, who naturally became ‘officers’, went and ordered the ships to stop moving. When enquired why, they said, “You have to get the permission of the Chief Wave Counter.”

When the Captains of the sea faring vessels approached the Chief Counter with meek obsequiousness, they were informed that when the ships and other boat moved across the waves, the waves became cut, thereby distorting the counting. So, all ship movement was to cease during such and such time of the day. If there was any hurry to move, then they have to pay a penalty for causing the government so much trouble and expenditure.

Actually, this could be a fine reflection of what is known as government in most of the feudal language countries. Yet, the people subside and survive, because they are born with ingenuity; not to reform, but to rhyme with the system. So, it may be said that in these countries, the people survive, not due to the efforts of the government, but in spite of the government.

Atrophying the system

Travancore public service was corrupt to the core. That is what Travancore State Manual testifies. Now, about the larger question of allowing entry to lower castes to government jobs. What has to be done? There is a gross injustice in that a major part of the population had no rights to be government officials. However, such thoughts of every member of the population having a natural right to be part of the administration were really a new concept that disseminated from the British ruled areas outside this nation. However, in the British areas, this concept was strictly done on a filtered basis by which only people of real inner elevation through English education and deep profundity in that subject could become officers of the administration. The others had to remain as clerks.

This brought in a focus on English qualities, of the right of precedence, civility to the common man, fast processing of official files, places of conveniences for the members of the public to relax etc. Now, implementing a blanket change of the centuries old social system without anyone of quality to: control the intake into the bureaucracy, filter out on the basis of certain elevated standards, train the codes of behaviour to the common man, impose English standards etc. was actually a national suicide.

However, once the nation amalgamated into India, these things do not have any more value, for the erstwhile nation becomes a miniscule part of the huge landmass of India. There is no one and no way to think about maintaining a higher quality or at least maintaining the erstwhile quality of the place.

Parameters of personal opinion

The question raised here cannot be answered from the perspective of a person who is part of the new system. For, his perspective will definitely be stained by his own achievements in the new system. A person who has gained from the new system will only need to eulogise the changes. It will be just like asking a black man in the US being asked as to whether the cessation of segregation inside that nation was good or bad. It is more or less certain that his stance would be that it has been good. Otherwise where will his position be? However that is not the way to see things.

A digression into a story

I once had this very curious experience. Once I was asked by a particular department Inspector grade (‘officer’ grade Inspector, not something like a state ‘Health’ Inspector), to give him our jeep for a particular official trip for himself and his friend, a Factory Inspector. The former was associated to me in two different manners, one personal link, second as my own business-connected-department Inspector.

Since I was free and wanted to experience the journey, I myself took the jeep and went to meet the officials. They were a bit uneasy in seeing me. They actually had thought that I would send our driver, whom they knew as a nice handyman. However I mumbled an excuse about him being elsewhere, and that I had no problem in accompanying them.

Actually, it was they who had problems. They were going in for a ‘collection drive’ and naturally they could use the driver as an agent. However nothing could be done about it, and we moved. In the morning hours, we went to so many business concerns connected to the first official’s department. He knew what to search for or query for. He would very soon find a delinquency which was punishable as per the rules. He would put on a show of going to register a case. As per the rules, some of these silly delinquencies were punishable with life imprisonment. Then the other man would come into the picture and manage a mediation.

A correct sum would be mentioned, which he would pocket, placing himself at a distance from the other official. Since I was in the car, they would not openly talk about the takings. Nor was I invited to view the proceedings. However, both of them were quite nice to me, even though my presence was a distress to some extent.

In the afternoon hours, the aim was to raid a few handloom factories. Some of them reasonably well-furnished ones. The Factory Inspector did seem to have a grudge about one particular factory owner. He said, ‘Avane namukku onnu othukkanam!’ (We need to crush him [lowest indicant Him]!’) I could understand that this antipathy was basically connected to the Malabar communication standard of that time of using the word Ningal (You) to officials as word of polite interaction. In Travancore, only the word Saar is acceptable. Ningal was not acceptable. Both these officials were from Travancore.

We stopped outside the factory and these two persons entered. In the veranda, a reasonably well-dressed boy was sitting and doing some small stitching work. It was quite obvious that he was not a regular worker. The work he did was also of very minor labour and effort. The Factory Inspector ran and took hold of his hands. He simply told his companion, ‘ethu mathi’ (This is enough).

He questioned the boy in a soft tone, as to what he was doing. The boy in wonder and surprise at the sudden attention he was getting, answered that he was stitching something. He said that he comes there at times, when he had no school.

At that time the factory owner, a reasonable looking middle-aged man came out. The Factory Inspector immediately told him that he was going to register a case against him for indulging in Child Labour. The factory owner answered in a very pleasant tone that there was no exploitation or hard labour. When the boy has time, he comes here and does these things, for which he gets a pay. There was no compulsion or any other thing.

However, there was one single issue. The factory owner used the word Ningal in addressing the Factory Inspector. The Factory Inspector said, ‘I don’t want any explanation from you. I will put you in jail.’

At this point, the factory owner simply stated, ‘Oh, you do what you want!’.

I mentioned this incident to denote the tragedy of giving a pocket book of rules and laws to rank crooks. They use it to make money and to garner respect. In India.

And also the question as to who is this idiot called Clement Atlee to hand over the people of this geographical area into the hands of such dirt-like politicians who give such draconian powers to rank dacoits.

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Last edited by VED on Sun Oct 29, 2023 5:49 pm, edited 1 time in total.
VED
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25. Social engineering

Post posted by VED »

25 #


INTRODUCTION

SEE THIS PHOTO:

What is the cultural effect on the White kids, who speak English when they are forcefully mixed with kids who speak feudal languages?

The feudal language speaking kids improve by being associated with kids who speak native-English. Feudal languages do have terrible triggers that can be despoiling and also distressing to the native-English speakers. The innate self-confidence of the native-English speaking kids gets erased.

The other side has no qualms about that. The issue is really not connected to skin-colour, but to software that runs the mind and thoughts. When feudal languages dominate this software, then it is a different entity or being

The children in the above image, including the white kids, do show the despoiling effects of feudal language codes. How do I know this?

Well, for a long time I have been making observations on the effects of language codes.

I wrote my book MARCH of the EVIL EMPIRES; ENGLISH versus the FEUDAL LANGUAGES! in the year 1989.

After my first child was born, I strove to see what would be the change that would perch on the child if she is kept away from the distorting effects of the local vernacular Malayalam.

Now, see these other images:

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See the photo of Varuna after being in her school for two years (next page).

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She is in the seventh class. What is her experience? A person who doesn’t understand the feudal language of Malayalam. Doesn’t know that there are different words and usages to discriminate between individuals. Doesn’t understand the need to stand up when a teacher comes into the class. Cannot use pejoratives to anyone. What is the equality that has been forced on her?

The equality that has been forced on her is to go down to the lower pejorative levels of Nee, Aval etc. to the seniors. However, in her case, I was there to tell her not to learn or understand Malayalam at all, under any circumstance. For, it would be equivalent to defiling the soul. For, once she learns this language, the social system would change inside her mind. She will learn to use such words as Nee, Aval etc. and also understand the definite meaning these words have. Moreover, she would then try to subdue others as she feels herself being subdued by her seniors. A diabolic evilness would enter her.

What are the other differences? Apart from being good in swimming, and many other things like that, she was also quite well-read in English and had seen an immensity of English films at a very young age. May not have seen any Malayalam films. She was totally different. But then, there was this positive issue in the school. The teachers accepted her as different and did not try to change her. Beyond that, the school also went in for a very concerted pro-English stance.

The school teachers also more or less came from powerful feudal language, ‘respect’ versus ‘pejorative code social system. Many of them were not in any way comparable to Varuna in English, English reading, English film seeing, physical activities like swimming etc. Yet, they were her ‘trainers’!

Yet, everyone who became close to her improved beyond what their social inputs could have given them.

However, in the case of the White kids in South Africa, there is no one to tell them that their language and culture is better. Even though it is quite evident, and as clear as light that everyone wants their children to become like the white kids, in terms of language, dressing and social interaction. However, there is no one to take a politically correct stance that if this is what everyone wants, then that side has to be given due protection and consideration.

The basic facts

When seeking to make huge sociological studies, there are many finer aspects to be focused upon with diligent care. The fact is that the cessation of segregation simply gave an astronomical opportunity to the Blacks of the US to improve dramatically. It is just an issue of association. Like a small time person’s son being allowed to play with the son of an IAS officer. The former would improve tremendously. The latter will feel depreciation in his own quality and the embedding of certain negative features in him, including certain mental problems.

Now, this type of momentous sociological engineering should be done with deep study on what all aspects of which all sections of the populations will be affected. For that, first a deep understanding about the various finer aspects of the concerned populations has to be had.

At the very least, there is the issue of one’s children being forced to mix with persons of unknown cultural quality. The mixing should be in such a manner that the good qualities of the better section should be allowed to diffuse into the lower quality sections. However, there should be proper fortifications to see that these fine elements of positive elements in the superior section children should not affected or erased. Moreover, the negative aspects of the lower quality sections should not be allowed to seep into the children of the better class children.

In many ways, the native-English section of the US was negatively affected by the granting of full-scale citizenship to the Blacks. For, immediately all cultural behaviours and civic habits that the native-English section would have seen as totally un-educated and despicable got legitimacy and statutory approval. It is like I insisting on a queue around a bank counter. Some persons take it as a cantankerous request. For, they argue, ‘this is our culture!’ Well, there is no answer to that unless the bank puts up a statutory board that says that the persons standing around to access the counter should form a queue.

The majority people of Malabar in the late sixties and seventies, I noticed were not good in English. They couldn’t read English books. Never heard of an English classic. Not seen or heard of the Reader’s Digest (I speak of the original one, not the Indian version, which has the feel of a vernacular magazine embedded inside a good English magazine). There were so-called educated persons also who were of the same genre. However, there was another section of educated persons (not necessarily formally educated), who were good in English, well-read in English classics and had a different demeanour. However, suddenly the state government made educational reforms, whereby the former group’s standards were seen as educated.

While the latter groups qualities were literally not of any value. In current times, the highly educated persons of Malabar are still the same kind as the earlier uneducated persons of Malabar. They are not good in English and have not heard of English classics. However, when there is any professional need, they pick up English as a direct translation of the vernacular, and speak a feudal level English. This much I mentioned just to convey the idea of what happens when government interferes and imposes statutory prominences to low quality persons’ capacities. Their standards achieve legitimacy and become national standards.

When full-scale citizenship is granted to the erstwhile black slaves, they will get full-scale legitimacy of all their native-land innate social stances. No one has the right to ask them to correct it. The way that Abraham Lincoln went about improving the blacks smacks of a very mediocre mindset. When liberating any living being, there is also the responsibility to take care to understand what it would do in an unshackled state. It has to be trained powerfully and powerful parameters on its behaviour and innate reflux actions should be installed.

When students come to me to learn English, some of them do spit on to the ground, on to the street, and also from the top storey to the ground below. Since I am their trainer, I can insist that they stop this behaviour. Otherwise, if I mention such a thing to another person, it would be taken as downright insult and interfering into another person’s cultural habits.

In a way, no Indian would allow his or her children to be accosted by persons of unknown or un-understood personality triggers. I remember an incident when I told a locally famous Vedic scholar that my children were not attending school. He simply remarked, ‘Many parents currently do not like to send their children to school. They get culturally and mentally spoiled by association with persons whose qualities are not acceptable. They change visibly in front of our very eyes!’ He was speaking disparagingly of other ‘Indians’. Yet, there was a mine of profundity in his words.

The travails of training

I need to relate one incident from our own training programme. Many of the trainees were the children of persons who were working in small-time jobs in the Middle East. Yet, due to the heavy statutory support given to the fraud played through Currency Exchange Rate difference, these small-time workers end up as rich persons in the locality. So their children generally move around the small village in the guise of rich persons.

Ashwina was the trainer. She must be around five years old. Yet, she could expertly play the card games of Rummy, Trumps etc., and also play such games as Monopoly, Life, Scotland Yard, Clued and many other games. She would sit with the trainees, and play with them, making them speak in English. Many of the trainees were many years elder to her, some of around age twenty. However they come from the typical Malayalam mood. It takes time to correct their ferocious negative mood.

One day, Ashwina came into the class with a new bag. She showed it to the trainees. One of them, a youth of around 20, immediate made a very negative comment in a sort of pre-programmed manner. The effect on Ashwina was phenomenal. In English, there is no such need to snub an innocent gesture like showing a new bag with so forceful a negative comment. The other issue was that Ashwina was coming there to improve their standard and refinement. Yet, they on their part were sitting there to see that Ashwina’s mental composure was disturbed.

However, I was there. I saw him staring at her face, and enjoying the suddenly disconcertment that appeared in her expression. I spoke the statutory policy very powerfully. ‘Ashwina is here to train and improve you. If any such disturbing comments are made by anyone, he or she will be out of the training’.

Now, take the same situation to the Blacks mixing with the native-English section of the US population at a level of equality. Well, there is no one to admonish a wrong word, a negative insinuation or a snigger meant to ignite mental trauma. The affected persons are forced to react to the negative input. If I had not been there to invoke certain statutory by-laws from our own systems, Ashwina would have been forced to react to this one, and the next series of such taunts. Each reacting would bring her on par with her trainees.

Actually, in India, there are powerful corridors for such behaviour. A servant may taunt another servant, or some other person who is understood to be a subordinate, but not his master or someone from the master’s class. A peon may taunt another peon or a layman, but not his ‘officer’, in a non-belligerent situation. The mental trauma of such taunts is not there for the superior. However, if a peon and his ‘officer’ are suddenly mentioned as equal, then the walls of this corridor break. It is the superior sections that then suffer.

The inferior sections grow up in mental power, as they understand the powerful impact of their each and every word on the other section. When social engineering or re-engineering is being attempted, only persons with deep insight and information on what is being attempted should take up the leadership for this. Others with shallow insights should keep away from doing this. For, they are interfering with powerful machineries, with scare knowledge about their working.

Imposing negative equality

Now, an English reader may understand the trainee’s words as a standard example of bullying. However, it is not that happened, and Ashwina was not there as a trainee, but as a trainer. For explaining this deep rooted negative phenomenon, I need to make use of an illustrative narration.

A young man of were good family background was appearing for the IAS exam. This exam is the highest central government exam in India. By passing this exam, a person arrives on the top-most echelon of the bureaucracy. It is like becoming a king, in terms of pay, power and prestige. The exam has three levels: preliminary, main and interview.

At the time of writing the exams, this man’s family had suffered a terrible financial debacle and were literally on the verge of destitution. The young man passes the preliminary and the main. However on the day of the interview, his family had another terrible disaster and he was not able to face the interview.

As a back-up situation, he had applied for all kinds of government jobs. At that very moment he got selected as a peon in a state government office. With no means for his family to survive, and they not fully assured that he would pass the IAS exam another time, he was forced to join as the peon. Actually, this was only a temporary setback, for in the next few years, he would clear the exam in flying colour and reach the top levels.

When he joined the state government service as a peon, he was naturally in the company of other peons. Even though he was just a peon, the other peons and clerks would sense some kind of superiority in him, which they would need to erase. The way to do it would be to continually irritate the other person with snide remarks, unnecessary remarks, negative comparisons and much else. For example, a few persons are doing digital designing. If one person is seen to be showing a calibre quite higher than his station, the other man near to him would make such remarks as, ‘this looks like you!’ pointing to a monkey’s face on the computer.

The superior content peon would be forced to retort in a jovial manner and to react in a same manner to others. Or else he would have to get angry and retort back in an angry manner. In both cases, the effect would be the same. He would be forcefully pulled down to the lower mental mood. If this ambience continues, this man would find it mentally more difficult to pass the IAS exam. For, a low level mental mood would grip him. It gets encoded in the brain software, which in turn would creep into the codes of his intellect.

To make the reader understand the gravity of the lower mental mood that can set in a person in a feudal language social set up, I need to tell this tale:

There was one homeopathy graduate. That means a doctor, with proper 5 year degree qualification. Even though homeopathy is a fantastic medical subject that directly connects to the software of life, not many persons know about these things. Even the qualified homeopathy graduates have not much of an idea how their medical system works. In fact, a profound study of homeopathy, in a manner quite apart from the scientific methods of modern science, can bring in a lot of understanding about the virtual software that I have mentioned in my books.

When compared to Allopathy, the social system does not give the same indicant word respect to homeopathy graduates. In fact, in many households of homeopathy graduates itself they are not seen as properly qualified graduates. Their family members do not give much credence to their claims.

Moreover, the homeopathy graduates also come from very weak English background. However, over the years there has been a gradual change in mentality. One of the major helping factors is the general lowering of quality in the allopathy doctors. Not in subject knowledge, but with regard to English proficiency. In this regard, on an average, both allopathy as well as homeopathy graduates are arriving at the same level.

Now coming back to the protagonist of this story. He was married and had children. However there was not much value about him in his household and his wife’s household as a ‘doctor’. This reflected in his practise. He literally had no patients. It is patients that lend leadership to the doctor. However for a patient to allow himself to become a follower of a doctor, the doctor himself should show some leadership ability. This leadership ability basically comes from the position lend to him in his own household. These things are basically encoded in the feudal language codes. Otherwise he should be an impertinent prodigal son.

When he had no patients, he had no earnings. So he was under compulsion to write in the various PSC (Public Service Commission) exams. He applied even for a peon’s job. Providentially that was the job that came on offer to him. In his household, where he was held in low regard, and his own self esteem down on the edge, he joined as a peon in the government service. His wife and family members would see this job as a great achievement for him.

I speak of India. A peon’s job is designated as Class IV ‘officer’. Or at least, that is the way the peon’s call themselves. Almost all persons who get a peon’s job would be in a mood of celebration. For, at their own level they have become government ‘officer’.

Lower class people would ‘respect’ them with higher words like ‘Saar’, ‘Chettan’ ‘Annan’ etc. However for a doctor to become a peon was a terrible lowering. The other peon’s would sense his superiority complex and his predicament. They would peck on him with vengeance. They would wreak havoc on mental stature. Their superiors, the government clerks’ also would seek to crush him. For, a superior under them would cause severe dislocation in the indicant word code route of command and discipline.

After serving for some months, the peon-turned-doctor committed suicide by jumping in front of a speeding train. The real mental spurring that made him do this wouldn’t be really understandable of a native-English speaker. Only an approximation would dawn on them.

Installing a valve

Now, I need to go back to the issue of the US policymaker forcefully mixing up different levels of populations.

In many ways the total disintegration in culture that has set into the younger generations of US can be connected to presenting them to children of other cultures with no reasonable amount of protection enabled to them. The most simple and yet most powerful protection that could have been allowed to them would have been a simple statutory statement that the native English-speaking children are there to improve the others’ culture, social behaviour, civic understandings and English speaking skills.

If anyone from the lower population tried to disturb the other side, they will be removed from the school and put into a school meant exclusively for children who have been similarly removed. When my children were allowed to interact with our trainees, both children as well as adults, I insist on this very powerfully. I tell them that ‘Varuna and Ashwina do not want your training. They will do the training’.

I remember an instance when we were arranging the books in the training centre. Everyone, including the trainees was doing it. However, I noticed that one senior aged person was making Ashwina carry books which he was telling her to keep in a specific place in another room. I had to intervene immediately and tell him that this was not allowed. He should not tell Ashwina to do this and that. For, she was the trainer and he was the trainee. A reverse code of control and command would work out in the feudal languages, in which he was a native of. In English, this action may not seem of much significance. However, direction components march in, when the scene is visualised in the feudal vernaculars.

A grand mediocrity versus persevering endeavours

If Abraham Lincoln or any of his successors had any intelligence to say this much, it would have been a piece of great intellectual input and daring. Simply running a war and bringing havoc on great social machines cannot be insisted as a piece of great capacity, when that capacity is inherently there in the national armed services. Actually Britain had brought about a ban on slavery almost worldwide without resorting to any large-scale war.

It couldn’t bring this enlightenment in the areas inside the US, due to the misguided actions of such persons as George Washington. Washington was possibly nursing his grudge that he couldn’t get an admission into the British militia. The gravity of what he did may dawn in the minds of his and his fellow men’s descendents only in the coming years. As they increasingly become an acute minority among a huge cross-section of persons who clamour about screeching off their freedom in the same guise as a group of school children in a government school in India would run out shrieking, the moment their class is over.

Within and without

Varuna and Ashwina did not mix with the local society. For, the systems were different. If they were to enter into the inner corridors of the local social system, they would be placed within it, and they would be forced to act out in the ways and manners that the others set out for them. The theme of individual free will, independent thoughts, freedom to do what one wants, dress in what one likes, everything are all quite misunderstood or wrongly understood notions. Language systems really do install powerful limits to all these things.

For, the moment Varuna and Ashwina joins the local social system, there are standard routes of social behaviour including that of how they should address others, to whom they should extend respect, to whom they act insolently, whom they can ignore etc. The only extent of freewill that they can use is to either fall in line or rebel. Falling in line would mean streamlining their mental process to that stream. To rebel would be to follow a stream of rebelling. Both are induced. There is no escape from both. Either one or the other.

However, the stance they were to act out was to keep out of the local social system. However as they were accepted as trainers by a section of the people, they had the right to insist on a different way of mingling and arriving at social links. It is an entirely different world from the local setup. It is based on pristine English. Pristine English systems are mimicked to the best possible extent. For, mimicking is the only option available. For, they are not English in blood, cultural background and domicile or in social ambience.

Now, this right that was given to Varuna and Ashwina is a slender right, which actually has no statutory support over here in India. That was why third rate government officials could come and force them to join the local schools. However it must be admitted that the few government officials including a Sub Inspector of police and an officer of the Social Welfare Department, who came to investigate in the case of Ashwina, gave glowing reports about their standards.

The legal commission before which the case was filed dismissed the petition against Ashwina’s lack of formal education. {However, persistent legal cases that went on being filed before different legal bodies forced me to give up, and Ashwina was finally admitted into Class IV of a local English medium school. The last one was before a Human Rights Commission, who had had not even heard of the concept of Home Education. Ashwina already suffered from the fact that her sister Varuna had been forcibly put into school some years back, and thus missed the positive intellectual and other inputs her proximity with Varuna would have given her}.

Now, it is this minor right that Varuna and Ashwina had, to keep out of disliked social and cultural systems and to ignore them, that the native English speaking children of the US were forced to give up, when they were forced to interact with the blacks and other nationalities without any statutory protection to their own social and cultural standards. The government should have done a study and enumerated the list of cultural and social habit, and also of personality stances which would be different in each group. After that, a very precise position on what is acceptable and what is not should have been done.

Even to force an individual to speak or to look at another individual in the eye, whose tone of facial expression, insinuations in the eye, pose of domination etc. are distasteful can be wrong. The issue of who wants to mix with who should be understood and powerfully mentioned. If the native-English individuals wants to mix with the blacks who were the descendents of erstwhile slaves, what is it that makes them attractive should be studied and listed. Do the blacks want that? If not, why? If yes, why? What would be the changes that would come in either side with this interaction? These are things that should be mentioned.

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If the blacks who were the descendants of the erstwhile slaves want to mix with the people of native-English ancestry, what is it that makes them attractive to them? If such a thing is done, what will be the changes that come in each? Whose systems will dominate when such a thing happens?

Apart from all this, who will stand as an arbitrator on deciding which kind of behaviour, speaking styles, physical postures etc. can be condoned and which all cannot be? There is also the grave factor of sexual attraction.

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26. Social engineering and sex appeal

Post posted by VED »

26 #


Tumultuous repulsion that gets erased

Here I need to speak of an Indian phenomenon. Men like to view females and admire their body and curves. However, there is an issue of domination in this issue, which in turn is connected to the language of interaction. For example, when males working in a superbly English BPO admire a female of the same status in the BPO, there is not much of an issue of domination or superior viewing an inferior issue.

However, when a male who speaks Malayalam views another female of the same class, there is essentially an issue of domination, even though both can be at the same indicant word level. In that if those two are not close to each other, the very mental expression of Aval about another female can be intrusive and dominating. The female can feel disturbed. Not necessarily. If she finds him not to be an un-acceptable kind of guy.

Now this term ‘unacceptable’ is again connected to another factor. For example, look at auto drivers. That is the drivers of auto-rickshaws. They are seen as big guys at their own social class. However, at the larger social level they are seen as small guys doing a low-class work.

A female of a class above to the auto-drivers’ class is walking through the road. She is seen and looked at by some males who are of a higher class. She is not much bothered. However, when she comes to a place where the auto drivers’ are sitting. They gape at her. She does then feel a terrible lowering of status, or personality. It is a mental space wherein a lower class person is making her an Aval and evaluating her. It can become a deep mental trauma.

There is another issue at work here. The auto-drivers, being at a lower level in the virtual code arena, would really feel an energy enhancement in them, as they view a female of higher indicant value as a subordinate for visual delight. The female might feel an energy drain from her own virtual code personification.

However, if she is made to mix with them by a statutory order, within a particular period of time, she will get used to their looks, gapes, snide remarks, and such things, which are markedly different from that she is used to from males of her own intellectual class. She will visibly change. Even though she becomes comfy with herself after sometime.

DIGRESSION: QUOTE from ETHNOGRAPHIC NOTES in SOUTHERN INDIA by EDGAR THURSTON, Superintendent, Madras Government Museum:

According to ancient custom, Nayar women in Travancore used to remove their (upper) body-cloth in the presence of the Royal Family.


I know that I speak things which should not be mentioned, for I have gone deep into area which no man can go and come back with without the tremulous feeling of having touched some raw nerve.

The female in the pack and a terrible exposition

I have to touch on one more very raw nerve. Can’t help it. Yet, it is so sensitive a nerve the many sections of people may feel its tingle.

It is connected to issue of viewing females by a section of men who have been socially identified as lower. When they are thus identified as lower, they are lower indeed. For example, a peon in an Indian government office is identified as lower by the ‘officer’ class. In all words connected to him, the lower indicant codes has come forth from the ‘officer’ section. Yet, among his own level of people, he may indeed be a great man. For, he is a government employee! Higher indicant words are his rights from them. This particular social experience is not available in English, in its entirety.

When the Negro males are declared as equals, there is the tantalising problem for the white males to allow freedom of access to them to approach their own females, as equals. May be it is a discussion that no one would want to take up. However, when dealing with the intractability of improving others, one is forced to take up this issue also for study. For, it is a very powerful section that cannot be avoided.

Look at the scenario in pre-British ‘India’. The feudal lord’s females will be in close proximity with the very lower caste males. However, there is not much chance of them being seduced in the ordinary circumstances by a very lower caste male. For, the indicant words would paint him with dirt and make him abominable.

See the case of the Indian army. The ‘officer’ class would keep the ordinary soldier in an encasement of similar ‘repulsivity’ by means of lower indicant words. So, their females are ‘memsaabs’, avar, and UNN for the ordinary soldiers. So these ‘memsaabs’ can move around without any social distress. They would address and refer to the soldiers, their wives and other family with lower indicant word codes. Their social security, domination and superiority among the lower class soldiers, their wives and their other family members are maintained by this word code distance.

Now if the Indian government makes a statutory rule that the Indian soldiers and their family members can treat the officers’ wives and other family members as equals, then there can be real social calamity in the Indian army. The government can state that only the officers are allowed social seniority and this does not extend to their family member. The logic is correct? Well, in English it can be okay, and bearable. Nothing awkward may happen. However, in the Indian army based on Hindi communication or any other Indian languages, it can lead to a social phenomenon akin to the equalisation of blacks to the native-English whites. {Here I insist on the native-English whites, for the other whites also have come with many other social communication errors, as had the blacks}.

The officer’s wife goes to the canteen. She can be addressed as Thoo or Nee by a soldier who is senior to her in age. She can be referred to as a USS or Aval by the same soldier. Well, what would happen? For some months, she will not come out to any area where the ordinary soldier or her family members are present. However as time moves on, she and her other fellow females would slowly move into these areas. For, they can’t bear the boredom inside their homes. Now, it is the beginning of a new era in the Indian army.

The officers’ wives and other females in his household can be approached with all equanimity by the lower soldiers and their other family members who are males, with all intentions, which are not entirely salubrious. They can nicely gape at her bodily features, admire her boobs, her buttocks, make comment on them within her earshot, and even make a snide remark that they can give her a better sex experience than what her husband and his fellow officers could.

[This is because what has happened is not an equalisation, but a miniaturisation of the officer’s wife. The concept of comparable dignified human stature is something which feudal language codes cannot create.]

However, these types of things wouldn’t happen. For, the concept of inequality is ingrained into the heads of the ordinary soldiers by means of a very inhuman military training programme. This is how it should be. Otherwise Indian army would simply evaporate into thin air.

Yet, there is no contention here that the ordinary Indian soldier is not a human being or innately from a lower intellectual class. Any politician trying to change the social codes inside the Indian army would be literally playing with fire. Yet, if he were to get it done, it is sure that the lower soldier class would improve tremendously. But then, the Indian army may have slowly become a nonsensical organisation, where the officers’ wives are taken for all type of social interaction programmes by the ordinary soldiers, including that of very vibrant fornication. In years to come, the officers’ wives would all want to experience firsthand the explosive thrill of being fornicated by rough Indian ordinary soldiers. It is possible that the Internet pornography sites would have a separate section for this type of conjoining.

See this site

See it on Wayback machine

Shortcuts to social enhancements


However, Abraham Lincoln did not think that much deep. When there is aim to improve a particular section of the society which is lower, it essentially means removing a lot of cordons meant for them, including that of association with the other class females.

These are things that cannot be forced upon a society. It can be done, over time, by persons who understand the complete parameters of the social codes. Without such understanding it should not be done. Or else, the person who is doing that should first try out an experiment of what is the essential effect if his own wife, sister or sister-in-law or daughters are allowed to be socialised and fornicated by his own menial class, different ethnicity servant/s.

However in the US, the social codes are in English. So, language cannot produce any kind of social barricades to interaction. The only thing that should be borne in mind is that when the gates are being open to rank outsiders, there should be someone in charge with adequate arbitrary powers to see, stall and limit the approaches, when it is too fast, when it is going beyond allowed parameters or when it brings in obvious distress to the native population inside.

Now, when saying this much, the natural feeling that the reader here would get is that the writer here has some anti-black sentiments. It is not true. I am speaking in terms of what should to be understood and borne in mind. When the pain of one side is being alleviated, there should be strong understanding that it should not cause pain to the other side. For, it is the other side that has to lend the improvement to the others. For them to lend this great positivity to the negative side, they need a secure position and station. That they should not stand in a position of terror as their very proximity lends quality enhancement to the other side.

What was done in the US is something that no other nation would do. Not even the black nations of Africa or the Brown, Yellow and mixed-complexion nations of Asia. There is need for profundity in persons who attempt to practise social engineering that are of momentous magnitude. I am sure that George Washington, Abraham Lincoln, Martin Luther King, Mandela and such others were not of calibre enough for that.

A desperate farce in the Indian army

Speaking of the Indian army, it is recruiting females into the ‘officer’ post, in a manner to show-off that the Indians can do what the English nations can do. As a gesture it is good. Beyond that, it is fraught with dangers. For, if a long borne period of military strife comes about, when the female officers would have to be in constant contact with the lower grade Indian soldiers, the issue of higher indicant word versus lower indicant word social relationship may create issues that cannot be visualised in an English army.

For, in the ultimate understanding, this type of codes work on the profound feeling that the lower sections are nitwits and the higher sections are divinities. When persons have to move out of the rigid structures of a peace-time army ambience to those of stark wartime realities, these codes can play havoc. When things go wrong, it can go wrong terribly. [Visit this link to see Indian female army officers: ]

For I have seen the female ‘officer’ class address the lower soldiers with a lower indicant word. It has the effect of dwarfing a male who is very visibly superior in age, physical prowess and many other capacities.

For most Indian females do grow up in conditions of limited physical adventures. {It cannot be otherwise also. For, if they do ‘unlimit’ themselves, the danger of being breaking the Lakshman Rekha of social connectivity encoded in the indicant codes becomes real}. When the divinity stands denuded of supernatural capacities, the dwarf may stretch out to his innate gigantic form. That would mean the absolute upsetting of the indicant code direction component. This in turn might mean the end of Indian military hierarchical arrangement.

Apart from all this, even the posting of females in the English armies does need quite a neat study. For, both males as well as females do bear certain very specific virtual codes. These codes not only design them, but also do have a great saying in how they connect to each other. The issue here is as to how these virtual codes would stand compromised as the persons are made to contain themselves within the rigid parameters of a military life relationship.

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27. Conceptualising Collective Wisdom

Post posted by VED »

27 #



Before continuing with the US social interaction issue, let me dwell on the auto-rickshaw issue for a short while.

When the concept of human equality goes awry

My sister was an engineer in a state government Public Sector Unit. She was an Electronics and Communication Graduate Engineer by qualification. The year was around 1983. In those days, engineers were quite few. Actually in the whole state of Kerala, there were only 40 seats for this qualification. She was among the top 20 persons in the whole state to get this most coveted seat in the open merit. It was considered as a huge qualification, quite enviable.

She had a friend in the PSU who was also an engineer. This lady was a Brahmin. Her husband, whom she married through a love affair, was also a Brahmin. He was then a government clerk, much lower than an Engineer in the class hierarchy within the official settings. He had a friend. He came with his friend to our house. This friend of his was a friendly person, quite at ease with himself. He declared that he was not interested in any government job, but would opt for self-employment.

One day he said that he had bought an auto-rickshaw. He said that he himself would drive it. For, he did not see anything to be ashamed of in this work. It was quite a remarkable stance. For, the place was Trivandrum, the state capital, where almost anyone who was anyone was either a government employee or a rich businessman. Auto-drivers were seen as real dirt by the official class.

This man started his auto driving for a few days. When he came to our house, we could see a very visible difference in him. He was clearly not the older self. He looked different as if he had admitted himself into another world of people. For, once he starts driving an auto, the other drivers would powerfully attach him to themselves. This is done by addressing him as a Nee, and referring to him as an Avan.

Moreover, the persons who are perceived as the higher class would be referred to differently and he would be forced to do the same. For, if he uses more intimate or fellowship words for higher classes, donning the attire of an auto driver, he would be despoiling them among the other auto drivers. I am sure that a native-English man would never understand the real gist of what I said here.

When he came to our home, there was a general feel of difference. He could not be quite casual with us, including his own friend, his wife, my sister and all of us. For, he looked like a lower being sitting among us. Actually as a human being, he was just like us. However, he couldn’t find appropriate words to continue a conversation without stepping out of track. Actually there were now two distinctly different tracks. One of Engineer’s household and another of the auto driver’s world. Each had different indicant level words for most entities in a speech.

In the outer world, there is also another thing. The police constables and other police officials above them, would consistently use only lower indicant words towards the auto drivers. Anyone being close to them also would get the same bracketing. For people of the level who see the police constable as a great being, there is no problem. However, to the great many persons who cannot condone being thus addressed, it is an experience that can prompt even suicide.

Within a few weeks, that person sold his auto-rickshaw. So much for his endeavour to go in for self-employment.

Creating a superior class

Back to the US:

Now, there is this issue of me using the words ‘better’ and ‘lower’ classes. These are words that can be seen as provocative. However, the very provocation is a sign to understand that the provoked sections have to be restrained so that there is a unidirectional movement of social features. If the Blacks claim to be of a superior quality, well then they should not be much more concerned about segregation than the Whites.

For, if you have quality, why bother about the others not mixing with you. Let them stay away if they want. If we have quality, naturally others would want to come close. That is one of the major failing of all Black leaders. Instead of making a hue and cry about being kept apart, all they had to insist was for their followers to improve in quality. Or at least display qualities that are the envy of the Whites. To take the cheap and easy route is the technique of all kinds of low quality leaders including the types like Nelson Mandela.

The varying Whites

When I speak about Blacks and Whites, there is another part of the discussion that is being missed. The issue of varying-quality Whites also, who have more or less barged into the US. They do not really understand how they came to be understood as quality. For example, the Italians.

Before embarking on this theme, let me first state that I do no say that any particular section of people are bad or good. Only that different sections of people function under different language programs that make them function differently, and react to external signal differently, and also radiate signals that are different from what other sections of people send out. SEE this for more.

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I have already mentioned that I first became aware of the sharp difference between the Italians and the basic social functioning of the English, from the book by Mario Puzo, The Godfather. The Italian manner of social functioning, social command routes, concept of hierarchy, encasing domination over subordinates, subservience to persons of authority up in the command route, power of family leadership, treachery to those perceived as weak leaders etc. were quite similar to an Indian social and family climate. However, the fact that this powerful structure was functioning inside the quietude and serenity of an English social ambience made them quite powerful, as apart from a similar group of English natives.

The basic issue of difference is that if the same people were functioning in Italy, the effect on them would be quite different from that in an English ambience. For, in an Italian national ambience, there would be the incessant distraction of so many others who do not fall into line with the established command structure of one family or one leader. However, in the English social ambience, it is not so complicated an issue. For only acknowledged powerful families and their henchmen would compete with this family. In Italy, even a most insignificant man on the street will have a powerful way to dismantle the power structure with a simple word.

This much I mentioned in a most desultory manner. For, I do not know Italian language, and I am not sure if it really has a feudal code structure inside it. There is a very particular dialect that is mentioned powerfully in The Godfather. It is the Sicilian dialect. I do get a feeling that this Sicilian dialect has a very powerful code inside it that does bring about the social and command designs of the Mafia.

If someone is inquisitive about this, he or she may check for this. When I say codes, at the primary levels, it only means words of respect, disrespect, pejoratives and such things that powerfully bring in limits to the ways and manners of a person’s parameters of behaviour, loyalty, obedience, leadership, obeisance and such things. However there is another level of codes that I have mentioned as the Secondary Levels

[Check my book: Software codes of Reality, Life and Languages!].

That is in the inner code arena of the language software, wherein more sophisticated codes and values really do the work which is seen in the outside world as pejoratives, respect, social pull & push and such things.

What I reckoned when I first read The Godfather was that if a huge number of Asians also can enter into English nations, and are able to create a gang who speak among themselves in their native languages, then similar Asian mafia’s can also come into existence. I am not sure if this has really happened. Maybe such things are there over there in the English nations. The power of the loyalty codes and the powerful corridors through which commands and orders move with seeming non-loss of energy would simply be beyond the comprehension of native-English collective wisdom.

A digression to Collective Wisdom

Now, here I have mentioned the term collective wisdom. This is a term with a very powerful content. It needs explaining. Collective wisdom of a nation is the core content on which a nation exists. And when this term is taken in the context of England, it has a very powerful meaning, the kind of which is not there in many other nations. In many ways, the collective wisdom of most other English nations is also entwined with the Collective Wisdom of England. However, since there has been very little understanding about this, there have not been many attempts to fortify this core area or to seek a powerful protection for this area from the incessant attempts at breeching from inimical forces that maintain a continuous vigil seeking a vulnerable point to force an entry, by the sly means of pretended affability.

DIGRESSION: A very dangerous decoy demeanour

When I was going through the Wikipedia on the Jallianwalabagh shooting incident, I came across this line: ‘Ever since the Rebellion of 1857 British officials in India lived in fear of native conspiracies and revolts; they warned each other that the natives were most suspicious when they seemed superficially innocent’.

The insight of the British colonial officials who were in ‘India’ about the character of the native population is quite profound. However, this profundity never reached the shores of England.

This slyness and ambivalent mental mood to loyalty and commitment is connected to the feudal language indicant codes. A shift could be a 900 or an 1800 rotation of human positions in the virtual arena. Actually it is mentioned locally in India, that only a loyal and trusted adjutant can cheat a person!

The point to be remembered here is that when persons from feudal language social systems act out to be very friendly, extend extremely warm hospitality and show great homage etc., one needs to be very cautious. For, these types of behaviour codes are very much part of the language codes that aim to disable, defeat or fool a competitor or a potential competitor, who has superior attributes which cannot be defeated or compromised by other means. This was the strategy used by Japan under a very meticulous planning to penetrate US defences, when they lost the war.

Members of any feudal language social system would immediately sense the aim and the plot. However, the American officials were hoodwinked by the warmth of the hospitality extended to them by the Japanese monarchy. It was quite an overpowering emotional experience and not many people could see through the shifty designs of this cunning deceit and duplicity. A slight example would be the affectionate patting and fondling of cattle by the butchers as they get ready to slice their necks.

In many ways, this is essentially the same strategy used by an immensity of others from feudal language nations, mostly the children of the looting native bureaucracy, to wade into the inner core areas of English social systems, donning a demeanour of worshipful innocence. It is a false posture, which will be shed the moment they are able to set up a tough beachhead inside the English nation. From this base, they wire themselves to their various command centres inside their native nations, and penetrate the seemingly formidable fortresses of English national frontiers. END OF DIGRESSION

Now let me tackle the issue of Collective Wisdom. Every nation and social system shall have a collective wisdom. Now, this collective wisdom should not be identified as a democratic proportion of people’s will and wish. It does not have much to do with democracy. For example, the collective wisdom of a native kingdom that existed parallel to British India would be on these lines:

It would be a collective emotional understanding of what is good for the social system and its sustenance. This would be from the collective consciousness of the higher class of people there. They would know that it is good to continue the caste system, protect the king and his family, have a healthy relationship with the British Empire, maintain the essential independence from the powers of the British Empire, and see that the lower classes do not get much of an opportunity to improve.

Now, this Collective Wisdom is a bit diabolic when viewed from the context of what was happening outside the kingdom’s borders, in British India, where the lower castes were improving beyond their traditional stations. So, generally when people such as Sir CP Ramasway etc. who were at home in the higher levels of English came to positions of power, there was a break in the Collective Wisdom.

Now, among the lower castes also there would be a Collective Wisdom. It would again not be a democratic demand to improve everyone. It would be a collective emotional stance dominated by the social and age-wise seniors of the lower castes. This would at primarily be aimed at maintaining the hierarchical positions inside their own caste. This would be a very vital point. Family seniors like parents, grandparents, uncles, aunts all have positions to be protected from the truculent encroachment by impertinent lower members of the caste.

The demand for a removal of all social limitations for the caste members would come only after this. Beyond that, there would be the eternal vigilance to be maintained over the aspirations of castes below their caste. For, they have to be continually made to remain in the lower rung.

Now, speaking about Collective Wisdom, there is this thing to be mentioned. It is a social brain in which every wire would be connected only to the members of the society. For example, this social brain of the higher castes that take care of traditional and future interests of the nation is not wired to people from other nations, lower castes, British citizens etc. All discussions that take place in this regard have an exclusive private arena, which are the members of that social system, their houses, their places of worship, their societies, their clubs, their playgrounds etc.

Even though it is possible that some members may at times discuss these things in other places as a British Club, a lower caste member’s house, a political party leader’s house etc. all such things would remain as mere testing grounds for the interests of the society, rather than powerful collective-decision affecting domains.

Now, in the kingdom of Travancore, the various collective wisdoms could be like this: 1. Collective wisdom of the Brahmanical classes 2. Collective wisdom of the Kshatriyas, that is the caste of native royal blood; i.e., the Varmas. 3. Collective wisdom of the Nairs, who were the serving caste of the Brahmins and the Kshatriyas. 4. Collective wisdom of the Ezhavas, the first rung of the lower castes prohibited from holding public offices. 5. Collective wisdoms of various other lower castes. 6. Collective wisdoms of the various Christian congregations. 7. Collective wisdoms of the various Muslim groups.

British (English) Collective Wisdom

Now, I need to jump from here to the domain of British Collective Wisdom. Externally till around the few years after World War 2, it had all the features mentioned with regard to the feudal language nations. However, there was a grand difference that made this Collective Wisdom a very different one, in action and timbre. For, the social system was not based on a feudal language, but based on a planar language, that is English. Let me explain the difference.

The English social system had a feudal class system. However, the language system, that is the communication code, did not have a feudal pattern. That was a very powerful difference. I am not very sure if the majority of academicians who deal with this kind of study are fully aware of the vast difference this makes.

It is like this. A common man in Kerala goes to a higher authority. This higher authority can address the common man at various levels of social positioning, varying from that of ‘respect’ to that of pejorative ‘low respect’, loaded with social snubbing. It is not connected to any malice or meanness or even anger. It is mere evaluation and placing. Technically, in modern India, there is no need to bow to anyone. But in practice, it is a compulsory thing, and people bow to different levels of authority and people of power, as a means of conducting their lives without incurring the ill-will of the powerful persons.

However, in England there is a feudal setup. However, there is no need to bow to anyone other than the monarchy and to certain statutory authorities. Not many people bear this in mind, when they argue for the abolishing of the English Monarchical system.

The Collective Wisdom on England, but not necessarily of Great Britain, is connected to a grand and powerful group of people who were the traditional Nobility. They did hold honourable positions. They were in many cases the repositories of an immensity of knowledge and national heritage. Yet, they had their own selfish interests, that of protecting their own hereditary rights.

However, there is this very significant difference between them and the traditional power holders in feudal language nations. They spoke in English and were natives in English language. So that when they spoke to the common man in England, or when the common man in England spoke to them, the common man is not despoiled by pejorative words. For the concept of pejorative words are not there in English. Different sections or levels of persons would not be addressed or referred to with different indicant words.

It is not an issue of the nobility of England being better persons than the nobility of feudal language nations. However, it is true that over the centuries, a sort of sieved out refinement has accrued into the English nobility, which would be quite untraceable in feudal-language-society nobility.

Now, what sort of makes a significant difference is the issue of the common man not becoming a repulsive object who has to be kept in his position powerfully. In feudal language nations, the common man gets variously differentiated into different levels of repulsiveness. This repulsiveness is connected to the effect of being on equal terms with a lower man. The lower the lower man, the more is the repulsiveness felt by the higher man. To the extent that if the lower man touches the higher person, or if he is seen in close association with the lower man, a social degradation does come in.

Now, this can be there in England also, for the nobility exists on the higher fringes of the English language, wherein it enters into the domain of feudal words. Again there is this difference. The feudal words are not infectious or diffusing. In other words, a Lord can be addressed as a Lord, but no other man need be addressed as a Lord. In feudal languages, this is not the issue. Any man can aspire to go up in the indicant words. For this purpose, everyman acts out pretences, bluffs, uses pejoratives on others, snubs others, seeks to allude to superior connections etc. In English, even if a person does all this, a He remains a He. A His remains a His. A She remains a She. A Him, a Her and a Hers remain static.

Now the quality of the nobility of England is then seen to be intimately connected to the quality of the common man over there. The common man over there cannot be debased or defiled. The nobility of England is the nobility of a superior quality and elevated common people.

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DIGRESSION There is this scene in the movie Titanic that is very much discussed as the rank discrimination of the English higher classes. That of Jack, a third class passenger, not being allowed to move around with a female of a higher class passenger, or even to enter the First Class areas. What everyone forgets when doing this discussion is that in India a lower caste man even simply imagining such a scene, let alone sit at a table with his superior class is prohibited. It may be mentioned that in my childhood, in the village areas where I currently reside, it was quite unusual for the lower financial classes to sit on a chair and to eat at a table. They wouldn’t dare to contemplate such an action in a higher class person’s house.

I remember my mother mentioning that when she was a child, a higher caste elderly man gave her a token present. He dropped it into her hands, taking care that he did not touch her. Her father immediately told her to just throw off the present, taking offence at the mood of repulsion shown by the higher caste man. Now, to continue on this event, the fact was that this was after the Thiyyas of that locality had improved much due to British education.

And the assertive right to throw off a present from a higher caste man also was due to the protection assigned by the British rule in Malabar. Yet, this very father of hers was a person who declared Gandhi (far away in north British-India) as his leader. I do not think there were many others in the area who took up Gandhi as their leader. But then this man wanted to show-off his difference from others, by seeking imaginary saviours, when actually it was the English administrators who were his real benefactors. END OF DIGRESSION

Now it is this nobility that is the think-tank of this nation. Now, it is not an empty description. The hereditary heirs to this position do carry social standing. It presupposes an assured level of information on national heritage, commitment to national interests, loyalty to the Crown, allegiance to the national flag and much more. It is not something that is learned, adopted or adapted. It is something innate, that bears upon a person on his being born in a very special circumstance.

This institution itself is a national heritage of immense value, and possibly priceless. It should not be degraded, debased or made to rot. It has to be improved. It carries an incalculable responsibility. For, it is the repository of English Collective Wisdom. It contains a brain that works without being distracted by the issues of a competing with the common man. In feudal language nations, there is a singular preoccupation among the higher castes to see that the lower man is not allowed to improve. Now, in England, this repository of English Collective Wisdom does do a lot of brain work based on English social compulsion and reflexes.

Since I have mentioned a list of Collective Wisdoms in the Travancore kingdom, it is right that I should give a similar list of Collective Wisdoms in England. However, the fact remains that in an English social domain, it is difficult to envisage such powerful group leaderships that move down the vertical heights. For, the English language more or less makes it impossible to bring in such collective leadership of minor groups of people.

So in effect, in the emerging England the other powerful Collective Wisdoms are those connected to powerful non-native feudal language speaking groups. Like that of various Hindu outfits, various Muslim groups and even of various Christian groups which speak feudal languages. These Collective Wisdoms can be quite dangerous for the English native antiquity, heritage and even economic stamina.

This brings us to the dangers that modern day democracy poses to England and to Great Britain. Democracy is not uniting the native peoples of England and Britain. Instead, when other Collective Wisdoms are actively engaged in capturing the inside vitals of the English nation, democracy stands as the satanic machine that disunites the native English citizens and makes them cave in, to the assaults of diabolical elements, whose evil dispositions are not tangible through English.

Compulsions and reflexes
& truths and lies

I think it would be appropriate that I should explain the term ‘Social compulsions and reflexes’. In feudal languages, there are certain social and language switches. For example, a big or influential man or a teacher enters. Everyone stands up in a pose of respect. Otherwise it would be equivalent to calling him a dirty dog. You treat a lower man with respect. He returns the gesture with disdain. You treat a lower man with pejorative words, and he returns the snub with ‘respect’ and reverence. Now these are some examples of the social compulsions and reflexes inside a feudal language.

Now, English doesn’t have such reflexes and compulsions. Here the reflexes are like ‘give respect and take respect’. Respect precedence. Form a queue if more than one person is waiting for a thing. And such things.

This has no connection to many moral attitudes like that one should speak the truth. Actually the moral insistence that one should speak the truth has certain parameters within which it is intelligent to speak the truth. Beyond this parameter, it may not be wise or advisable to speak the truth.

For example, one can be truthful to one’s own people, parents, family members and associates who are supportive. However, to be truthful to enemies and competitors is idiotism. To them, to lie could be more appropriate. Other than that, divulging the truth to even supportive persons is not always good. Especially in feudal language systems. I can’t digress more here.

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Now coming back to English Collective Wisdom, it is something that has been intimately connected to and confined to English antiquity, heritage, English classics, historical incidences, planar nature of the English language, loyalty to the English Monarch, allegiance to the Union Jack, the various statutory Act such as the Emancipation of Slaves, British participation in saving the Blacks captured for selling as slaves in Arab slave trading ships, the British colonial experiences, the English social system, the English class system, the understanding of where all English systems are different from that of Continental Europe and of Asian and Africa, the evolving of the maritime codes, the evolving of the scientific method, the refuting of the Catholic Church’s temporal and spiritual authority over English institutions, English scientific discoveries, English geographical discoveries, the codes of conventions that stand as a mainstay of the British Judicial authority, setting up English education in the colonies, the historical assemblage of various lower class people in many colonial nations under the aegis of the Union Jack, the emotional empathy that Great Britain still holds in the minds of various peoples all around the world, the right of England to assert itself as the homeland of English, and much, much more. Including the extremely vital point that all discussions should be done in pristine English.

Including the extremely vital point that all discussions should be done in pristine English. And not in other languages, including adulterated versions of English, such as Pidgin English, Indian English, American English and such.

DIGRESSION

Here it would be appropriate to inform that the greatness of England was and is not really connected to scientific discoveries and scientific knowledge. This is a very false perception about England. It is true that England was the home to so many scientific discoveries, scientific standards and much more. However, it would be equally true in the case of so many other things also, that are not from science. Such as geographical standards, Time standards and much more. However, many other nations do incessantly try to claim a superiority over England by giving names of people from their own geographical areas.

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One such very virulent group is the higher classes of India, the nation. Almost anything and everything that has been discovered in the modern world has been claimed by these Indians, saying that they had discovered it hundreds of years back. There are people who literally believe that when the ‘Indians’ were living in grand cities with fantastic conveniences, the people of England were living in caves. Actually one young man who believed this fable with all his heart, couldn’t believe what he was seeing when he saw the movie The Titanic. He came and told me that it more or less was a shock to him that people who he imagined to be living in caves were really so advanced around 100 years back.

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I have seen traditional carpenters and other skilled people doing fantastic creations some decades back. {Now, such people have more or less disappeared due to the forced admission of their children in sultry schools under insipid teachers}. However, neither they nor their social ambience had the refinement of England. They looked quite contorted and physically suppressed by the weight of the feudal repressive words that were forced upon them. It would be true to say that the geographical area that comes under current-day India had geniuses who tried to rise above the suppressive social atmosphere of the land.

There is this example of Ramanujan who was a citizen of British-India, and a native of Madras Presidency. The English presence helped him to rise above the suppression of the native feudal language social code and escape to England, from where his genius was able to function more freely beyond the attack of feudal pejorative codes, reserved for the poor in his native land. However, as a state policy, shifting all geniuses in this place to England would not be a healthy one for England. For, actually if one were to seek for talent and genius among the 130 crore (1300 million) people in current-day India, one would find plenty of them. However, if every one of them is taken to England, England would turn into India. For apart from being geniuses, they are also the repositories of feudal language codes, which can atrophy the English landscape.

SEE these comments in a rabid dialogue with me on Scientific American:

Ramanujan’s association with Hardy did make western mathematicians much more aware of his work, but as noted in the article, India has a long, strong mathematical tradition and does not need Britain to provide legitimacy to the accomplishments of Indian mathematicians

India which was one of the largest economic and trading nation of the world before the British colonization’


MY COMMENT: THE single fact that there was no such nation called ‘India’ before the East India Company connected together a series of small time nations and groups is clearly not comprehended by this commenter. The fact is that it took the early officials of the East India Company much effort to trace the great works in this geographical area from various houses, all of them quite distant from each other. There was no social connection with these works, and they remained hidden in some house’s storerooms and boxes. Read MALABAR MANUAL along with a Commentary by VED from VICTORIA INSTITUTIONS

England’s greatness was embedded in the great common man there, whose individuality couldn’t be compromised by the presence of feudal languages or their speakers. However, this is an old story that needs to be updated. This secure position of England lies totally compromised with an immensity of feudal languages being spoken right inside England. In London itself, I am told, around 600 languages are present. It is a terrible situation. For, it is like an immensity of software being allowed to enter a quality computer without any thought that many of them could have cantankerous codes.

So that when the English Collective Wisdom discusses English interests, it should stand confined within the circle of people who are native English, whose roots are native English, whose family links are native English, whose traditional allegiances are to the English Royalty and who can spontaneously speak of loyalty only to England or to Great Britain.

It is here that I need to insert the point that as far as England or Great Britain is concerned, Collective Wisdom does not confine itself within the circle of English nobility. For the common Englishman is not far removed or below the nobility as is the case in a feudal language nation. There is no competition of interests. The focus is on a more powerful England or Great Britain.

In this position, the Collective Wisdom is self contained. There is no leak or link to an outside world. And a healthy England and a strong Great Britain depends on this containment sustaining without any breach.

The breach

It is here that the breach has taken place. One major breach that comes to my mind is the inclusion of persons from non-English nations, especially Asian nations in the list of Lords or nobility. It is an absolute nonsense and a repudiation of all that the traditional nobility stands for. The persons in charge of governing who sanctioned or recommended this inclusion are those who have not the minute idea about the huge social and national machinery that has been thus compromised.

When a person from India is made a part of the British nobility, what is being done is the powerful creation of a beachhead for policymakers and family members from India, and even Indian society to dabble, interfere, influence and to even despoil the English nation and its nobility. In many ways, it shall compromise the hereditary standards that are followed by the British nobility. It is like the posting of lower caste persons as IAS and IPS officers (of India) by way of compulsory reservation. These lower castes persons do not have the same intellectual attainments of the others who came through the tougher route. However, these persons are better in being rude and crude. Crudeness and rudeness are often seen as more assertive and effective in small-time situations. However, when such things are followed there is a general breakdown of softer conventions and of rules and decorum.

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Yet, when the effectiveness of crude irregular behaviour and sly methods are seen as more effective, and of less effort, the general tendency would be to go in for such stances by everyone. Moreover, since these lower castes persons are lacking in many intellectual standards, they are more willing to be malleable to the equally crude political bosses. So they also get preferential treatment from the political leadership. So a general idea that it is better to follow the standards that are created by the lower castes as an effective means to garner better official positions sets in. The standards go down.

This is only one part of the problem. The second part is that the new nobles from India will bring in an Indian ambience to the proximity of the other nobles. When a crowd of ‘Indians’ are around a person, there is a different evaluation mechanism.

[For, speakers of each feudal language carry within them a particular kind of visualisation of the social structure and communication routes. This is specific to that specific language. For example, a group of Malayalam speaking persons have a specific social arrangement of individuals, which is different from English].

The person would be subconsciously made to feel the need to do certain things that give value inside an ‘Indian’s’ head. It is akin to a refined group of English-speaking ‘Indians’ setting up a business unit inside India. They built a compound wall around their premises. Menacing looking ‘Indian’ security guards are posted as security. They are told in very clear terms to keep the ‘Indians’ out, meaning the local people who speak in the local vernacular and would view the interpersonal interaction among the English speaking personnel inside the unit in a very vulgar manner. For, if the local people are allowed to comment on the English speaking persons inside the unit, they would speak with vehement negativity, even insinuations of rabid sexual infractions going on among the freer community inside.

Now, if the vernacular speaking people are allowed inside the premises with no control on them, the English-speaking personnel would be totally intimidated by their suggestive glances, sniggers, loud boisterous laughter done with deliberate intentions to convey denigration, comments and explicit moral preaching. The only way to allow the outsider free access is to first inculcate in them the parameters of appropriate behaviour, including the fact that they can be made to go out if they infringe these terms. Now, this would involve the idea that the outsider would have to bear a feeling that they are of some lesser standards.

Advising segregation

Now, this is again an issue that has to be dealt with. Is it right to make them feel that they are of a lesser standard? Well, it is an issue that is everywhere. If they want to enter inside with their vernacular standards, it is a very healthy thing to convey to them that they are not equals. Here again the theme seems to go against the very theme of human equality. There is a very suitable answer for this. The answer lies in the fact that in ‘Indian’ feudal vernaculars, human beings are not equal or of equal dignity or of equal right to dignity.

Well, it is this knowledge that should not be forgotten when making policy decisions. It is an information that is very powerful, which should not be treated with disdain. The very understanding of this would make many native-English speakers quite uneasy. For, their language sponsors the idea that human beings are equal. Human beings have equal rights to dignity only in English and similar languages. In feudal languages, it is not there. Such language-speaking people should not be allowed to come into proximity from where they can remove or fragment this innate right of the native-English speaking people. This is an information that has to be clearly understood. All declamations about racism, racial profiling and much else should commence only after this piece of information is clearly understood and assimilated.

Defining English nobility

Now coming back to the English nobility, there is this thing that should be mentioned. The English nobility is not similar to the nobility of Continental European nations. Externally there may be many similarities. And it is possible that the English nobility is just a slight continuation of the nobility that existed beyond the English Channel. However, what makes the English nobility different is that they are the nobility of the English-speaking common man, and not the nobility of the French, German, Spanish, Hindi, Malayalam, Sinhala or even Tamil speaking common man. Here again there is something to be said.

When I was doing business in Malabar area, I did notice one very significant feature about the spoken language. Persons in financial acumen were seen to be speaking variously to different sections of people.

One Christian person of the erstwhile settler population told me that among themselves they speak the words like Thaan, Ningal and Saar for You; Pulli, Pullikkaaran, Ayaal etc. for He and Him; Pulli and Pullikkaari, Ayaal etc. for She and Her. However, to the local labour class Thiyyas they would use Inhi (Nee) for You, Oan (Avan) for He and Him, and Oal (Aval) for She. The latter case has a more demeaning tone. I did even see a person using a different word Ijj (nee) to a worker from Malappuram district (neighbouring to Calicut district). He was using a different You to others.

Now, as per each group of words, the relationship between the employer and his worker changes. The distance in the virtual codes changes and many other attributes of the person also changes. Now, what I am saying is that the nobility that speaks to an English-speaking common man is different from a nobility that speaks to a Malayalam-speaking common man. Here lies one of the major differences between an English nobility and an ‘Indian’ or Asian or even European one.

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28. Defining feudalism

Post posted by VED »

28 #



When speaking about feudalism, there is a tendency to make generalised assertions. Actually such generalisations are quite stupid and more or less point to the lack of profundity of the scholar who does it. The word feudalism does not mean the same everywhere. In Continental Europe it is one thing. In ‘India’, Asia, Africa, South America and many other places, it has another meaning. In England it is quite another, far removed from all this.

I have seen many new-comer US citizens speaking about the British nobility and class system with a mental framework of their own native land feudalism in their mind. They do not clearly understand what they are speaking. When English is the language, the meaning of the word ‘feudalism’ is astronomical distances away from the meaning of the word as understood as Janmi-Kudiyaan (feudal lord-serf) relationship in a remote village in erstwhile Travancore kingdom or in Malabar.

Look at this image:

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It represents a cross-section of people from the feudal heights to the bottom layers, as they looked in their stark looks of the Indian subcontinent when the Englishmen came to this area. The heights and lowliness visible here are not really based on financial power, but on something that moved through the communication system as an unseen code. The ‘respect’ versus ‘pejorative’ words in the language. It is a terrorising code that can distress both the higher man as well as the lower individual.

The terror is of the possibility that the lower individual may not exhibit his lowliness and ‘respect’ in words, tone, speed of action, gestures, abruptness of requests and such things.

As to the lower castes, it is their own lowliness as understood by them, that imposed on them, their need to be aware of what is the boundary, and also their own understanding that they have the power to despoil the higher individuals by a mere change of word, a mere glance with a difference tone, a change in tone in voice and even by touching, that makes them the bearers of evilness as understood by the senior castes. It is a terrible feudalism that has no connection with English feudalism. In fact, compared to this, English feudalism is in the heights of celestial paradise.

Look the image of these individuals.

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They are the persons who got English education during the British rule times. Moreover, they were all rich. So that they existed on the higher levels of the feudal usages. English learning enhanced their individuality.

Inserting spaces between peoples

Over the centuries, the English nobility has strived to protect the shores of the English nation from the onslaught of many other outsiders. The issue at hand was not a few people coming ashore, but of persons of very inimical social codes coming inside, setting up beachheads and spreading the social infections which they have within them, to the vital areas of the English countryside.

Once this infections gets activated, social relationships starts getting sloppy and fragmented. Even though there is a class system inside England, there is no dirtying of the common man by means of pejorative words of address and reference. When these dirtying codes start ticking inside the soft interiors of the English nation, people start moving to far extremes with some elevating to unusual levels of nobility, even if they are not from the noble blood. Others get wrenched to the far corridors of filth and dirt. The English nation then stands spoiled beyond recognition.

I am not sure if this has happened. But then, I have a feeling that in the last four or five decades, England has changed, and changed for the worse. I make this assertion based on my information on language code.

Visualising the working of language codes

How do I do this? Well, when I study language codes, I can visualise how a man would speak and what would be the affect of his words. When a Malayalam speaking person says that he went to see a government official, I can visualise his words, and then the words of the officials. And then the physical postures each one of them would act out. The common man seeking out the best of obsequious postures and words that would lend feudal comfort to the official. Well, this is how Malayalam works.

If the same man with Malayalam as his innate language of thoughts were to interact in English, there would be a slight change, for many of the self-degrading postures and words are difficult to find in English. However, the scene would still not be like an interaction between an English common man and an English official. For the Malayalam speaking man knows Malayalam and he would be speaking in this language to other Malayalees about the English official.

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29. English colonialism versus American hegemony

Post posted by VED »

29 #



With the Second World War getting over, the Labour Party came to power in Great Britain. In many ways, it could have been seen as a very liberal movement that would push Great Britain from the clutches of the age-old feudal classes. However, it was a very erroneous understanding based on solitary English experiences right inside the small geographical spaces of the United Kingdom.

The real living experiences of the huge world area which had been ruled by the British Empire was simply ignored or misunderstood. The general feeling was that the British were ruling many places in the world just by the sword and not by any emotional attachment for their rule from the local native subjects. This is where actually the British Empire built by the English common classes in close collaboration with the nobility stood in stark difference from the ways and manner of the modern US hegemony.

American hegemony is basically based on firepower and technical skills. There is not much of what one can call a touch of emotional content of the local native people in the far-off nations standing with the American interests. If America goes weak, then they are as good as lost. However, in the case of the British Empire, it would be seen almost all over colonial history that the British side always fought from a weaker, numerically insignificant position.

Yet, so much was the emotional fidelity that they received from their local supporters that they managed to outlive the sieges and the initial losses, to come out victorious.

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To get a small example of this emotional loyalty, one has to read how Robert Clive was given so much emotional support by his Tamil soldiery when they under siege for more than six months. The soldiers informed him that they would forego eating the rice and subsist on the water (kanjivellam) that was usually thrown off after rice is boiled. Food stock had depleted to such levels. Robert Clive came out in flying colours.

The other component that aided the British victory was invariably the stern attachment to the English language. This more or less helped everyone concerned to stand together without a feeling of individual insecurity or jealousy. When people assemble together in a feudal language ambience, when the victory seems faraway, the need to switch sides, back-stab and to act treacherously would come up. Moreover, the very fact that another person is acting courageously and with determination, and gathering the accolades could ignite feeling of deep jealousy and insecurity. For, indicant words would change, and create sharp elevations and depreciations among the concerned persons.

English nations need to tone up their Collective Wisdom. And for that a very powerful and impregnable corridor of English antiquity and heritage has to be maintained. When English themes are being discussed, debated and decided upon, it should be done within the walls of an English ambience, among people of English ancestry.

This is where America, that is the US has failed. When American presidents are from other nations, there itself there is a security lapse. When they are from Italy, France, Asia and Africa, there comes the essential possibility that American policy decisions are discussed and made to adapt as per the norms and requirements of far-off non-English nation standards. In this regard, President Obama can be mentioned. He carries within him both English as well as African legacies.

However, he was brought up in an English ambience by his English mother. Yet, his skin colour sharply identifies him with a group with which he should not have much cultural identification. However, the visual code is very powerful and he has not tried to outlive its powerful tug. He has given a very tragic link to the US heritage. He has brought it down to the levels of third rates nations of Africa. Actually it is not these nations that give the essential quality to the US.

The choices he had: Barack Obama had two very specific choices. One was to declare that the US is an English nation, bearing the cultural and linguistic heritage of England. He could have declared that he would protect this grand heritage.

As a continuation of his, he could have mentioned that the porous borders of the US would be made strong and leak proof, so that the native citizens can live without the fear of being gobbled up by the huge mass of immigrant populations coming from nations with dubious social standards. Instead of allowing them to pour inside this English nation, he could have proclaimed that he would work to make the English systems pour into those ill-designed nations.

The other options was the easier one, but quite crooked in its designs and ambitions. He could claim his cultural links to the Black African nations. He could tell them that when he became the President of the US, it is they who actually arrived. It is their moment of crowning glory. He could tell the immigrants that were pouring in like a torrent that he would open the gates for them, and then later for their relatives and distant relatives. He is their agent.

Well, of the two choices, Obama found the second one more attractive, for it would serve to get him elected a second time. As to the people who elected him, most of them were living in a fool’s paradise.

The Sitting Ducks of the US

It is here that I should be mentioning the Sitting Ducks of the US. The War for American Independence was a war between the people of the same nation. I do not know whether it could be called a Civil War, for it was fought in a different geographical location far removed from the mother nation. The people arrayed on both sides were the people of Great Britain. Both sides more or less had the same cultural quality, even though it would be quite right to say that the mother nation naturally had the higher standards.

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There was a huge section of the American population who sided with the British home government and their king. And in spite of the fact that the war was fought far-off from Great Britain, in all probability the British home side would have won the war. However, the French governing class played the spoilsport and send a naval force to block the British navy, which was bringing in essential resources, at a very critical point. It is true that at times pygmies can become deciding forces when the mighty personage is a bit tired and weak or in a compromised situation.

Another thing that did weaken the British side was a very persistent negative disposition that their media did show many times in history. That of speaking in glowing terms about George Washington even as the war was going on. This is a strange weakness that the English folks have displayed in many places all over the world.

Now after the war, the English people of the American colony made a nation based on English experiences. Most of the ideas mentioned with regard to human rights in the US constitution can be visualised only from an English language mentality. None of them is plausible when seen from a feudal language mood. For, there is no concept of equality in feudal languages.

Here it may be mentioned that actually it is the direct opposite themes that proves the existence or non-existence of certain realities. I had this very curious life experience.

ILLUSTRATION

I was running a business with state-wide operations. Everything was going smooth and no one literally knew the depth of my business activities. However, in a particular place there was a family conspiracy against me, in which people pitched against me, in a mood of dire jealousy and created a lot of mischief. In a geographical area where I had no position of ‘respect’, I was pulled down.

My mind was severely distracted by the fact that persons who were reputed to be my own close family members and whom I should have displayed as my powerful allies were going around with slander in a desperate mood to checkmate me. My business failed, for the logical movement of information and goods went awry. The dynamism that held up the state-wide operation was lost.

Now, when the operations went awry, the dealer network couldn’t understand what had gone wrong. Products were not reaching them. Then started a deluge of telegrams to my household, requesting immediate despatch of goods. It was then that I heard some of my family members mentioning that ‘he is running a fantastic business. See the amount of telegrams that are coming everyday’. Actually when the business was moving in a healthy manner, there was never even one telegram.

Another similar issue is connected to a caste called the Thiyyas of Malabar.

During the British rule, they received a lot of liberty that they did not go in for any massive protests or forming of social organisations to demand rights. However there was a similar caste called the Ezhavas in the Travancore kingdom which never had been under the British rule. The Ezhavas were severely discriminated and not allowed to get middle or higher government jobs. They organised into social organisations and protested to no avail, till a few years before Travancore was amalgamated into newly formed India.

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Now, there was a very evident reversal of status between the Thiyyas and Ezhavas. Ezhavas had a very powerful organisation, while the Thiyyas had none. Based on the lobbying power of these organisations, the Ezhavas managed to manipulate the government record to state that the Thiyyas were a sub caste of the Ezhavas. The question that was asked was, if the Thiyyas are not a Sub caste, how come they do not have a powerful organisation of their own. The simple answer that they had no requirement for that cannot be easily understood.

The truth that they did not suffer any discrimination from the ruling British is not conveyable. For most of the modern Kerala historians spread a very stupid idea about history of this geographical area.

This theme has link to another thing that I had mentioned in the last chapter. That of Collective Wisdom. The native-English common man of England would one day find himself without any pro-English organisations, when all around him would flourishing organisations of rank outsiders, which would be demanding many kinds of reservations and placements. They would even seek a specific quota of seats in everything including the police. Their claim would be that England runs on their sweat and labour. Actually, the fact would be quite the reverse. That the very allowing of them to enter, live and breed in England is a fabulous opportunity given to them. For which they need to pay a huge compensation.

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The similarities

There are a lot of similarities between these events and what happened in the case of the US. US standards of freedom are based on English. The intelligence and profundity of the Founding Fathers are just English mental calibre. It is not French or German or Hindi or Kannada. The freedom that they were supposed to be fighting for, was more than amply given by the British Home Government.

As to a very powerful grievance, it was the insistence of the Crown that the Red Indians, who had been ravaged by Spanish and Portuguese Conquistadors, should be given reservations where they were protected. This was a double-edged thing. In that, the Red Indians were nursing the wounds of their about three centuries of interaction with the Spanish and Portuguese invaders.

By all accounts, these Continental Europeans were quite crude and brutal to the Red Indians. It would wrong to feel that the Red Indians could easily differentiate between the Europeans and the British. Among the British, there were not just English persons, but also other whites including the Irish as well as small amounts of Europeans and even Asians. Beyond all that, the British policy of giving special areas for the Red Indians was also one of the causes of Washington’s side.

QUOTE from Wikipedia: The colonial interest in westward colonisation, as opposed to the British policy of maintaining peace by designating areas reserved to Native Americans west of the Appalachians following the end of the Seven Years’ War, was one cause of the revolution. In fact, most of the Red Indians fought on the side of the British

Is Irish a feudal language?

When speaking about the Irish, it is very much possible that their language Irish is a feudal language. One of its very ample evidence is the varied tragic incidences in Ireland, for which they blame the English government. For example, the famine caused by the Potato farm failure. However, in most such social and civil disasters, the essential element would be a negative communication software, the languages.

I am not sure if Celtic languages have feudal content. However, when reading such books as Kidnapped by RL Stevenson and Legend of Montrose by Sir Walter Scott, the feeling that these people have a very feudal language comes to the fore.

SEE this comment that came on HuffingtonPost denigrating my comments:

btshcrzy March 24, 2012 at 2:11am
.........My lineage is 100% Irish, and while the Irish did not suffer slavery and being sold like property, they were starved, forced to remain impoverished tenants and never treated with justice.

Please, run, don’t walk, to an old fashioned library with books in it, and study a LOT harder about “the English systems,” which included, among other things, the forced enslavement of children and prisoners in Australia, with many of those prisoners only guilty of petty theft but sentenced to terrible lives of hunger and beatings and years of unpaid labor, right alongside murderers.

Do you not know how “the English systems” treated other races, for decades, in India?

Are you that ignorant of history? England participated in slavery. England turned a blind eye to burning women at the stack for witchcraft.

England used colonies for their natural resources and scorned non-whites as cheap labor. England prevented enormous numbers of her own people from receiving an education, keeping classes separate and having laws that literally prevented “certain” people from breaking out of economic bondage.


MY COMMENT: I have a feeling that this commenter has been reading history books written by Indian academicians. Or possibly by similar placed historians who immigrated to this English nation from Continental Europe.

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Last edited by VED on Sun Oct 29, 2023 5:51 pm, edited 1 time in total.
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30. Revolting against a benevolent governance

Post posted by VED »

30 #



If the British Crown government was so liberal to the Colonies, why did they revolt? Well, before answering this question, one needs to take up the contention that the British home government was liberal. Was it being liberal when it was levying tax upon the colonists? In many ways this question is quite stupid. For in most places in the world, including modern India, collecting tax forcibly to feed the gigantic group of officials and loyalists of the government is the norm and not an exception.

Ashoka, whom HG Wells described (in his heights of folly) as Ashoka the Great, had an army of government officials who went to each village twice in a year. They would camp in a house and their each day’s food and other comforts would have to be borne by a different house each day.

Only if the power of the feudal language words can be understood can one understand that the government officials can demand anything including the women in the house, if the household is not socially strong. Many other powerful households would support and pave the way for the big officials to do what they want in weaker section households. The society itself would stand divided and not united.

Beyond that when lower level officials come into house and address the man and woman of the house with lower indicant words such as Nee, Thu etc, the household and its senior persons more or less lose their stature and turn into social subordinates. There is no word in English to convey the affect on a householder who has been addressed as Nee and Thoo by a peon-like-person of the government wing. The nearest word that can be mentioned here would be he or she is ‘stinking-dirtified’ or turned into stink.

Such ‘stinking-dirtified’ persons do not retort, or rally or even organize, unless they have very strong social connectivity. They simply stand spilt into various links below the intruder. It may be mentioned that even though the thraldom of the Mahapatras (Higher rank Officialdom) ran all over the Magadhan kingdom, it was only in Peshwar that the people revolted and attacked the officials. The ‘great’ King Ashoka sent his army and crushed the revolt. That is a part of history that is rarely mentioned, when Indian historians write full page contents about the greatness of this king who ran around spreading Buddhism, leaving the kingdom in the hands of the thieving officials.

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There is no way one can imagine such a stand from the British Crown towards the colonialists.

In the area that now comprises Pakistan, India and Bangladesh, forcible taxation to feed the officialdom was a way of life. Very little was left to the agriculturalists. Moreover, they had to bear the taunting lower indicant words even of the lowest man in the official hierarchy.

I remember once when my mother was a senior official of the state government. I had to go to Malabar and go to an inner village to meet a village ‘officer’. Village officers are not actually officers in the modern sense, but are the head of a small office that does the local property tax collection. He is the person to issue all sorts of local certificates including property possession certificate etc.

My age would be around 18. Since I was an officer’s son, I was addressed as Ningal. However, right in front of me were two persons, a husband and wife. Both of around 50 plus age. They were not the poor, but not the socially acknowledged. They had come for a certificate. The village officer was addressing the husband with a Nee. He then said, ‘What is her name?’ He used the word Oal (Aval) (lowest indicant) for Her. Then he said, ‘Tell her to come in front. Let me see her!’ The power of the word Oal and Nee is not describable in English. The village officer would have been around 40 plus.

Now again, the colonialists did not face any such things. Then what did they face? Well, they faced a lot of intractable problems connected to a lot of other-language-persons in their midst. First of all other nationals and other language people do not come within the English route of command that runs the social order. The words ‘In the name of the King/Queen’ have no meaning for them.

No emotional tug springs up when they hear a command code conveyed through these words. Even though in modern times, this sentence may seem quite silly, the fact was that throughout the British Empire, beyond the seas, in the midst of the African jungles, in the deserts and in the thickly populated Asian towns, the British command routes encrypted with these words did work. That too, in an age with no mechanised ships, no flying planes, no wireless communication and not even toothpaste. However, right in the middle of the English colonies of America were people who believed themselves to be equal to the English colonialist but did not owe allegiance to the Union Jack or to the English Monarch.

However, this still wouldn’t spark a fight. Then what would?

SPURRING A FIGHT

I remember an incident from my school days. My brother and I were going to a place in the morning hours. The lanes were quite empty. At one corner area, one boy was walking towards our direction. Suddenly another boy came on a cycle. The walking boy must have walked to the front of the cycle. For the cyclist stopped and said something sharp. My brother and I stood as sole witnesses to the scene. The walking boy retorted. The cyclist boy said something more sharper. It wouldn’t have mattered for both of them.

However there were us as witnesses. The cyclist got down. We hinged closer to the verbal fight. One of them challenged the other. The other took up the challenge. Within seconds both had sprung on each other and were rolling on the ground. It was a tough fight and quite enduring. No one was speaking, as if to conserve energy for the fight. After around one minute we had to move, for we had no more time to spare.

As we departed, the two were alone with no spectators to satiate or to evaluate or to make a judgement. Without such a thing, the endeavour looked quite silly. For, from the very beginning it was quite clear to us that it was us that was the pivot on which the scene was rapidly deteriorating.

If we hadn’t been there, they wouldn’t have started the fight in the first place. Our presence was not a mere presence of a detecting device or a camera, but of people who spoke in a feudal language. All fights and competitions are spurred by the presence of evaluators. However, if the evaluators are from a feudal language nativity, the spurring value rises exponentially. For, there is the thing called indicant words, which are not there in English.

Now, I am not saying that all fights do need a spectator. However, the presence of a spectator does influence the mood to fight. Beyond that in a feudal language environment, the social level of the spectators does affect the mood to fight. Persons who are generally from the lower class are very anxious to gather a fight with the higher class if they can do it. For, it more or less improves their social levels. In the virtual code arena, a very obvious value improvement would be detected.

Connecting to equality

However, in feudal language situations, the higher class of people generally refrain from going for direct fights with the lower classes. For, they very well know that it would only improve the other side. If they win, it does not prove much. If they lose, then it is a terrible failure. A failure to a lower guy.

There is a story in Mahabharata, the epic story in Sanskrit about the happenings in a place which is currently around Delhi in present day India. The Pandava and Kaurava princesses are displaying their might and expertise in martial arts. Their teacher or guru is Dhronocharya.

Arjuna, the Pandava prince, is the greatest exponent in archery. There is no one in the world to defeat him. He can literally display magic and supernatural capacities in archery. Dhronacharya declares that there is no one in the world who can defeat Arjuna. He also makes a challenge which he knows will not be taken up by anyone. He says, ‘If there is anyone in the world who can defeat Arjuna, let him come forward’.

Everyone is silent. However in the quietude, a young man steps forward.

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He is actually Karna, a step-brother of Arjuna, brought up by foster parents. He had been abandoned by his mother, when she conceived him before her marriage. His foster parents are low caste charioteers. However, he had been trained in martial arts by Parashurama, who is actually a manifestation of God Vishnu, one component of the Trinity.

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Karna says that he is willing to challenge Arjuna. He displays his capacities and calibre. It is obvious that he can defeat Arjuna. However, who is he? Dhronacharya then asks of him, ‘Oh, young man, who you are? What is your caste? Which is your clan? Without a comparative social standing, you cannot compete with the royal prince’.

Well, that is a truth. For, if he loses, and Arjuna wins, nothing is proved. For, Arjuna just won over an ordinary guy. However, if he defeats Arjuna, his triumph would be hundred times better. He has defeated the royal prince. It would be a fanatic glory in his social standings.

There is a Malayalam movie in which the protagonist is an exponent in Kalari, the martial arts of Malabar. He is seen wailing over the fact that he is the son of a person who had been defeated in a martial arts competition by a Malayan (a lower caste) martial arts exponent. This fact endures as a negative adjective to his name and credentials. However, if his father had defeated the Malayan, it wouldn’t have been a noticeable event, or notable.

Thinking on these lines, a defeat by India on England is a terrible disaster for England. A winning by England over India is not much of an event. That is the fact. However, these facts are not discussed in England, for they have been retrained to understand that they are equal to other human beings. The foolishness of this idea lies in the fact that in other languages and nations, everyone is not equal to every other person.

The insisting of equality by the English folks is foolish in that they are not quite sure as to where in the various levels of the feudal languages social systems, they are being equated. Their endeavour to teach their own kids that they are equals to all other human beings is a terrible mistake. For, it is based on insufficient information. As to where they are forcing themselves to be equated, they have no clear idea.

The spur in the sneer

Now, coming back to the question of why the colonialists in the British-ruled areas of present-day US revolted, the answer could be that it could have been spurred by the presence of varying numbers of non-English people like the French, Spanish, Red Indians and also Asians like the Chinese.

All of them are having languages of varying levels of feudal content. However, in the case of the Red Indians and the Chinese, it could have been a wee bit extreme. When such persons are in a position to stand aside, evaluate, sneer, jeer, applaud and do such things, a very powerful spurring to rise above the sneer or to rise up to the applause could come about.

Herein might lie the true reason for the silly-brained US colonists to take to arms against one of the best nations that existed in the world at that time. A nation that took up the issue of liberating a huge section of slaves after paying compensation to their owners, at a time when money was scarce. A nation where the very breathing air does liberate individuals.

Yet, it is also true that a huge section of the US population had stood by their king and homeland government. All liberty that is spoken of and mentioned with great fanfare and pageantry in the American Constitution is there in the English mindset as deeply ingrained concepts. All that the US has done in this regard is claim things which were already there in existence all over the world where English is spoken in its most unadulterated form.

See these lines by William Cowper:

We have no slaves at home - then why abroad?

Slaves cannot breathe in England; if their lungs

Receive our air, that moment they are free,

They touch our country and their shackles fall.

That’s noble, and bespeaks a nation proud

And jealous of the blessing. Spread it then,

And let it circulate through every vein!


It is here that I need to bring up the theme of the Sitting Ducks of the US again. The original citizens of the US, who were English, are the people who created the framework of the US society. It is they who still maintain the English framework of the nation. Others simply barge in and find that it is quite easy to function in this framework. When arriving in the US from nations like Italy, Germany, East Europe, Asia, India, Pakistan, South American nations and African nations, the feeling is that of a huge load being removed from one’s body.

Such is the feeling that sets in. Yet, no one cares to find the true reason for this phenomenon or who is responsible for maintaining it. The general feeling then that set in is that they who have arrived are super geniuses, compared to their compatriots back home who toil under the huge weight of unbearable social fetters, which are made more unbearable by their national low-class officialdom.

Using the easy functionality of the English social and national framework, the newcomers sets up beachhead inside US, wire up connections to the deep interiors of their own nations, connect with family and social leadership and more or less work to bleed out the US national resources and capacities. None of the newcomers have any guilt conscious about this, nor are they unduly bothered about the fact that they are not really adding to the refinement of their new nation. They enter their tentacle into every bureaucratic setup and use their own traditional tactics to bring ruin to conventions to suit their purposes.

QUOTE
I quote from a comment on Huffington Post that came in reply to one of my comments: {Since Huffington Post has deleted all my comments, I am not able to give a link to this comment}

honeybear July 14, 2012 at 3:48pm
What you don’t get...if you come from a relatively homogeneous society...is that once an immigrant comes here and is nationalized...they are just as much an American as those who landed from the Mayflower. They came here for the American ideal...for the opportunity to be free and prosper according to their merit.

When they read the history of America they are just as incensed at the injustices perpetrated against her...and proud of her victories... and they lay claim to our history like the rest of us.

Yes...I can claim a sufficient amount of historical heritage to include myself in the term “us” but that is not to say that latecomers are not justified in doing so.


MY COMMENT: A German immigrant whose father fought against the English side would find it quite distressing to rejoice in the US victories in the WW2. Yet, it is quite possible that he would read with a drooling mouth about the 3 centuries back civil war with Britain. He comes to a nation, where the social communication is in English languages codes, to escape his own native nation negativities. Yet, this much he cannot force himself to admit. For, inside him runs the ancient feelings of inadequacies lend him by his own native land.

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Where is the US heading towards?

Pondering on the future of the US, maybe I should put in these words. The US is currently sitting on the very height of the full potential of what a very good standard in English can bring in. A huge number of people all around the world would understand what I am saying. However, the native-English speakers of the US may not understand anything particularly great about English. And this is going to be their undoing.

Where is the US heading on to in this manner? I would like to go into a particular issue. On how the Victorian age moral codes went into disarray and a totally opposite moral position came into installation in the English nations.

There were very good moral standards in pristine England. However, even this high level of moral standard in England, when seen from the colloquial ‘Indian’ standards point of view of those times, was quite outrageous. In that the females could go out on their own, and come out of the house and sit and speak with males. I do not think many ‘Indians’ would even be aware of the fact that Victorian age morality in England is considered to be of quite high standards. No one would have told them about that. In fact, not many persons in India would even know of Victorian age in England.

Where is the US heading on in this manner? I would like to go into a particular issue. On how the Victorian age moral codes went into disarray and a totally opposite moral position came into installation in the English nations.

Now, what went wrong that in the US, female moral standards went awry? Well, it can be connected to a number of issues. One of the main items would be that the females came to the US from many nations, in which their language code did not allow too much personal liberty.

Such as addressing a senior-in-age person with a You, and with his name prefixed with a Mr. or not. Such a liberty is not the liberty that is connected to say, freedom of going out or the freedom to work. But actually the freedom to do all these things from a very elevated personal stature. Just to feel the snapping of controlling language codes can be a great feeling. People, who are not used to it, innately can simply start using this freedom as a sort of testing its limits. Well, testing its limits means going beyond the limits, in reality.

The second issue was the forcing of the native-English speakers to acknowledge the other sections as equals. The other sections did not actually have one level of equality, but a series of equalities, of various levels. That also would be a most unsettling effect on the composure of a serene person. For, the moment he acknowledges equality to another person, he is literally made to sway according to the whims and fancies of the other side.

The third terrible issue would be the forcing the native-English children to be on par with descendants of the erstwhile black slaves of the US. It more or less brings them into the evaluation powers of another group of people. Well, that is a terrible event. I have known the issue of living with people of different social standards.

When I am with them, I am forced to act and react to their evaluation and words. If I try to stand apart, the accusation of being a loner, of having a superiority complex, and much else is raised by them. However, if I am with them with the credentials of a trainer, they improve in their English and I remain with my own mental disposition. I am not made the butt of their sly techniques of dislodging mental serenity.

It is a choice that anyone can have as a trainer. It is not that I am a greater person, but that when being on close contact with persons of other culture or social standards, this is a very good option to have. This option was statutorily denied to the native-English children. With terrible impact on their total quality.

When speaking about this impact, I would like to go back to the novel which won the British Booker Prize written by a south Indian authoress. In that book, there is an attempt to denigrate the affectionate assessment of the English colonialists in the ‘India’ of those days. The Indian manager of a plantation is a drunkard and a wastrel. He faces the possibility of being dismissed. The English superior tells him frankly that if he is willing to share his beautiful wife with him, he can retain his post. He tries to coax his wife to do this. However, she reacts with unnatural vehemence.

Now, why should the English man stoop to this level? The English are ruling the land. And from the ‘Indian’ perspective, they can do what they want with the natives here. That is only the un-educated patriotic version. The truth is that the very communication in English will not allow many things that are imagined by an average ‘Indian’. For, if it is the ‘Indian’ boss, he will address both the husband as well as his wife with an Inhi/Nee/Thu etc. It can really set the social context for more awkward social claims on the wife.

Not only he, but all his companions would use the same deprecatory tone and sniggers about the subordinate’s wife. For visualising this, one has only to imagine an Indian feudal lord speaking to and about a subordinate’s wife, sister or daughter. However, this imagination cannot be done by a native-English man. For, even if he sees the scene, he can only hear the English translation of the words. Therein lies his inability to see the brutish world of feudal languages.

However, it is true that there have been many Indian films in which English colonial persons have been shown acting in Indian language postures. A vast majority of ‘Indians’ do not know that English is a totally different world, and many brutalities inherent in ‘Indian’ languages are not there in English.

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Last edited by VED on Sun Oct 29, 2023 5:51 pm, edited 1 time in total.
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31. The destination

Post posted by VED »

31 #


Now coming back to where the US is heading to, I can only say that it can be a new human experience. I remember a declamation by a Bengal-native Indian female now in the US. Before going into that I need to mention this incident in my life.

A circumvented route to describe a terrible human living experience

Many years ago, I did have a rendezvous with possible slum living. There was a time when I faced a very ferocious competition within my own family circle.

One side, on my own family side, there was a sharp interest in seeing that I was deprived of a powerful adjutant in the form of a wife. It was a very visible scene in which I was seen to be gaining a pose of leadership, when my wife was positioning herself as my supporter. The very scene of her going around with me was seen as giving me a pose of leadership, which looked quite a funny scene for many persons in my family.

At the same time, on her family side, there was a deep consternation that I was changing her into an entity that was removed from the traditional routes of familial commands and loyalties. The very fact that our daughter was not being taught Malayalam added to the woe. For, there was then no visible way to enforce the various strings of command and control over her, that naturally comes when Malayalam is known by a youngster.

I cannot say that the persons who were annoyed were bad. It was just that they were not happy with the development in which they perfectly understood me as totally crazy.

The situation became quite complicated when I started seeing certain new persons who had made entry into the family circle taking up the leadership to break the systems that I was promoting. It looked only a matter of weeks before they could teach our daughter Malayalam. The basic issue, to put it very frankly, was that the word Nee couldn’t be used to Varuna, for she wouldn’t understand it.

Without her understanding that word, the huge familial leadership that certain persons wanted to enforce would not bear fruit. It was at this very critical juncture that I took the decision to move out of the place. I literally stopped by business activities, in which I couldn’t actually concentrate much.

The basic issue at stake was that I was trying to experiment with the idea as to what would be the personality shift in a native-born person if he or she is brought up in absolute English, in its most pristine form. It was part of my intellect and what I had been pondering on since my very childhood.

I called one of my acquaintances in a far-off city. He was a person who should have been very indebted to me for a number of issues, all involving huge financial support. He was at that moment running a big commercial establishment. I then went to the city and met him. I told him that I wanted him to arrange a house in that city, for I was moving with my wife and daughter there.

I had enough and more money with me for the shifting of the whole household as well as for paying adequate advance and rent for a good house there.

Within a few weeks we came by train, after travelling for around three days. In the morning hours, when we arrived, quite tried and sleepy, he had us taken to a place where the house he had rented was located. It was a shock to us. It was a single room, no window house, with a lot of others occupying similar rooms all around. There was a single toilet for everyone and a single pipe to take water from. All the rooms were facing a common small open space, which was of around twice a room size.

Even though we were all quite tired, we did not give in and removed ourselves to a better location.

It was an action that couldn’t be clearly understood in its implications at that moment. For, when we arrived in the city, he had come with his fabulous car and done everything for us in a very considerate manner. The way he was acting was as that he was helping me.

Now, it is here that a thought comes into me. This big commercial office was near to this location, but in a very cosy area. If we had stayed in this room which had all the definitions of a well built slum, but quite near to the cosy location, there was a very definite indicant word input that would come upon us. He was a local ‘respected’ and this was there in almost all the words and usages used about him. However, we would naturally come into the lower category, ‘respecting-him’ group.

Apart from this, inside the small space of this human living, everyone in all the connected houses would be strictly arranged in a hierarchy of ‘respect’ versus pejoratives. Individual claims to certain levels would not be allowed, unless it can be forcefully taken over.

The next question is why my acquaintance acted so considerately and did this ditching. The answer lies in a very specific part of the feudal indicant code trigger in feudal languages of India. The taking up of a person in a very cosy manner, and slowly placing him into the depths. It is like acting very graciously to a respected guest in a function, and taking him to sit with the servants. Actually, I have seen this being done in language codes. Like acting very lovingly to a person and then introducing him to others with a slightly lower indicant word.

Even though it may seem a very small action when pondered upon in English, the fact is that once a person is introduced in a smaller indicant level, the others at that level will strive to hold on to him with a vice-like grip, and powerfully position him at their level. All his remonstrations to the effect that he is above their level would be of no use, unless he can physically remove himself from the location.

Sitting in the cosiness of the US and declaring affection for native land human despoilment

I have had the occasion to view some slum living. It is actually not a very rare thing in independent India. However, what really rankled me much was the declaration of the Bengal-native female who had become a professor in an American University. Sitting in the extremely cosy ambience of an American university, she was speaking with great admiration for the slums of Bengal. She was a saying that it was a great human living experience. Well, as experience it might be great. But not something that she would want for herself.

This much I wrote, just because I reached the topic of where America was heading on to. Well, it is going on to some new human living experiences, like the great experience of Bengal slum living. It would be a totally new living experience. One that one can stand in a distant location and admire. For the human tenacity. Well, it is a forewarning. Such words should be treated with respect. So that such dire circumstances can be circumvented. Yet, there is always the other side. It is the fact that people who barge in from feudal nations carrying all the negativities that they themselves are running away from, would find even the tragic state of an English nation, a great living. For, so much is the difference even a slight English environment can make.

The Hedgehog Concept

People from feudal language nations have a particular hedgehog shield. The term hedgehog is taken from Jim Collins’ fantastic book GOOD to GREAT. In this book, the term is used in the sense that the hedgehog has only one tactic to deal with contingencies. That is to curl up inside its spines. It is a very powerful stance that can withstand the attack of almost all enemies.

Now, people from varying feudal language nations have a particular hedgehog pattern of dealing with social and commercial competition. In most of these nations, what they face is a definite block to articulation and healthy discussion with the person in authority, big and small. The invariable hedgehog shield that never fails them is the use of bribes, going through family connections, political connections, giving gifts and homage and paying very obvious obeisance.

In English nations, when the nation is in an unadulterated form, with only English personnel in every slot and points, this hedgehog shield is not required. However as the nation slowly turns non-English, with people from varying nations filling up the slots, and each one of them continually and deeply connected to their own native nation social and familial systems, the need for this hedgehog rises up. It is slowly seen as a very effective management strategy.

However the Sitting Ducks of the US, the original English natives, are at a loss as to how to handle the situation. They are the frame that holds the system. But others enter inside it, infect it, manage it, manipulate it and later corrode it, in a manner that suits them. They have no ingrained loyalty to any English systems, even though they would declaim their extreme devotion to English and US. However, if put in another social system, they would immediately change like the chameleon, and play the game that suit that particular local systems. It may be mentioned in passing that the original English had a stance of no-compromise, wherever they went.

The magnificent stance!

It is here that the traditional English were and are different from them. They never compromised their stance to suit the local rascality. Everywhere they went, it was England, with not even an iota of compromise. The newcomers of US are not of that bent. They are in Rome, they will do as the Romans. If they are with the cannibals, then they are the foremost of cannibals. This is the tragedy that is now infecting the English nations.

Society and social conventions will get compromised as never before and in ways possibly never envisaged mentally. It can bring in total disarray in family system and culture. For the environment of uneasy distractions can drive out the mood for building up focused family systems. The outside world would be seen changing in ways and routes that are not the natural progression of English societies.

It is time the Sitting Ducks took up a stand and say that enough is enough.

Sample corrosion

I remember one scene that took place approximately around 14 years back. I am sitting with a young man. He is from a rich family. He and I were discussing about English nations. He went on saying depreciative things about ‘Whites’ who were running the English nations. Their racism, their arrogance and their snobbishness. The talk then more or less moved to towards all these qualities in English language. He also spoke that he had applied for an American visa, which had been rejected. Now, it was an understanding that once an application for a visa is rejected by the US consulate, it is not easy to have it revoked. However, he said that his family members were working on it. They had enough contacts inside the Consulate. He said that he was sitting with crossed fingers.

Suddenly the phone rang. It was the news that his visa had been approved.

What impressed me was the way that US official conventions had been ruptured by a particular route of overcoming it. Well, if his family could do it here, it could do the same in the US itself also. For, everywhere there would be ‘Indians’ and their henchmen in vital and vantage positions. For feudal languages work on particular link routes based not on professional conventions, but on family links, friends and such other things, all connected in a varying slots of attachment, loyalty, superior-inferior command structure and much else. These things are not there in pristine English. However, these things can enter and create powerful cells inside the soft English world of decent interaction and fair-play.

For proof of this, see this case. (Spying on the roommate).-————— Community service in the US is actually personality development training.

Redefining GOOD to GREAT!

Now before moving on, I would like to say a few words about GOOD to GREAT. It is generally mentioned as a great book on business management. I have read the book in detail some years ago. I do not really remember every point. However, my understanding is that it is not a book on commercial management alone, but of something of more vibrant input. The idea that Good is not Great was a very powerful one, which more or less gave me an answer to a very crucial question that lurked in the innermost core of my mind. That of what was different about the British-Indian management from the national management by the Indian leaders like Nehru, Indira Gandhi etc. These people are also known to be quite able. And are reputed to be great national managers. But then, how does one make a comparison.

After reading the book, I did a cursory glance through the history. I found that even though the British rulers set up a lot of institutions, organisations and infrastructure in a nation with nothing to spontaneously set them up or to uphold them, one does not see history mentioning any one of them specifically as great. For, when one leader departed another came into the picture and more or less the system continued with the same level of efficiency. However in the case of the Indian leaders, when one departed, there was the general feeling of some great void. The greatness of the departed leader was emphasised by the incapacity of his predecessor. In many ways, it is seen that in India, a useless and unfit predecessor is an essential item for the greatness of a person.

It is here that I found the English system to be of fascinating quality. English individuals do not become Mahatmas. For, everyone is more or less of equal stature. There is no code in English to define each other as Mahatmas and such. There were no Mahatmas among the fantastic British leaders who ruled ‘India’. However, in newly formed India, every Tom, Dick and Harry is a Mahatma, if he or she can make the media and the textbooks parrot the theme. No other evidence is required.

Herein lies the exact GREATNESS of the English Empire. One great manager followed another. Yet, none became a Mahatma. No one became great by inducing mediocre persons to succeed. Well, the fact is that the greatness was not in the individuals, but in the English communication system that created great conventions and quality institutions. Individual persons were not important.

SEE these comments discussing my comments on HuffingtonPost:

faithnj May 3, 2012 at 12:33am
there may be differences between people of different nationalities, or ethnicities— but it still doesn’t make it right to stereotype people. at the end of the day, EVERYONE is an individual. you can’t name a single group of people- and then apply a dumb stereotype to every single one of them. at the end of the day, you gotta take every person just as they come. beside,

Chucky Sly June 17, 2012 at 6:46pm
I was born and raised outside the US. My family and friends are truly an international and astoundingly diverse group. For any single one of them to hold the views you stated in your original post would corrode the bond that we have, made stronger by our differences. You apply group think to ethnic groups without regard to their individuality (just one example: “native English-speaking Blacks of US bear a more superior heritage than the lady from East Europe.”).

Yeah, pseudo-intellectual claptrap. Eliminate these observations from your consciousness and free your mind.


MY COMMENT: It is quite apparent that the commenter are not aware of language codes that route out human thoughts, culture, behaviour and even the concepts of good and evil. The basic insight that can be had is that no one seems to be even aware of the existence of feudal, respect versus pejorative codes in feudal languages. Even the very existence of feudal languages is unknown to them.

Then there is the issue of individual goodness versus individual iniquity. Well, there is a group of fowls living in a house. They are meant for meat to be eaten on feasting days. In the house, there are two individuals. One is a very good person. The other is an evil person. Yet, to the chicks that are living there, is there anything like, ‘This man is good’ and ‘The other man is evil’? Their personal disposition has no meaning to the birds.

Meaning that feudal language speakers have a particular mental and social disposition. That is to splinter the social system, and to ennoble a few and to denigrate a lot many, the moment they speak in their own language.

Once, many years ago, a companion did speak thus: There is one man. He is very good. But he has a negative side. When he is hungry, he will eat any man he fancies!

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32. Back again to Travancore

Post posted by VED »

32 #


Now let me go back to the issue of Travancore being an independent nation. At the time of forced amalgamation with India, its population was more than the population of New Zealand of that time. Sir CP might have been a person with great insight and farsightedness.

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To steer a nation into English standards is not easy. The greatest stumbling block would be the people themselves, who in each and every word they speak would pull the nation back to the cesspool of a feudal language social system. If the lower-caste Ezhavas are let loose with no one to train them into refinement, the higher castes would be in terror.

On the other hand, the higher castes would also need to be trained to accept a pose of refinement from the lower castes. There are very fine issues involved. And simply saying that the government is going to change the nation does not mean anything.

DIGRESSION

The Travancore Manual, written at the behest of the Travancore royalty, itself gives a very bleak picture of the Travancore officialdom. Even though the Ezhavas were not allowed to join it, it seems quality was quite bad. Corruption was rampant. A streak of impoliteness was everywhere. Police were brutal and used physical violence on those whom it could lay its hands on. Naturally, the brutal nature of the feudal Malayalam language would aid in all these. There is this quote I have taken from the Travancore Manual about on benevolent king:

Another anecdote exists of a poor Brahmin who received a danom (gift) worth four or five rupees from His Highness’ hands, and when he rose and left he asked His Highness for being permitted to retain the whole of it to himself. This quite puzzled the Maharajah, not knowing how the Brahmin could have doubted that what he received from his own hands should belong to any one but himself (Brahmin).

The Maharajah forgot that about Courts, as in all high places, there are hangers-on like parasites on valuable trees, who corrupt and distort the pure channels of charity and justice, or as Sir Sashiah Sastri so well put it, “ It is impossible all the world over to prevent abuses creeping round charity institutions, whether they be in the nature of Lazarettos, Hospitals or Poor houses, or Chuttroms.” What the Brahmin meant was that no portion of the danom should be allowed to be taken away by palace servants at whose instance he was introduced; the Maharajah was much pained and it is said that he did not go to his breakfast until the matter was inquired into and the corrupters of the fountain of charity were duly punished.


MY COMMENT: This forced sharing of governmental benevolence to the layman, by the concerned officials is rampant even today. END OF DIGRESSION

There is this quote from Native life in Travancore [by Rev. SAMUEL MATEER, F.L.S. of the London Missionary Society published in 1883] which also can be used as an evidence of the quality of the Travancore kingdom’s officialdom:

A particular instance of fraud, which occurred a few years ago, may be mentioned. “A Pariah got a piece of jungle as mortgage from a Sudra, cleared and planted the land, so that it became worth about a hundred rupees. Then the Sudra called the man and told him to bring his document, along with sixty fanams, for which, he assured him, he should get the land registered in the man’s name.

The Sudra afterwards produced a new document, assuring the Pariah (who could not read) that it was the proper deed, and he received it with pleasure. But soon afterwards, the land he had cleared was registered in another person’s name, and taken from the poor man, who was unable to obtain any redress. The Sudras in these parts, being connected with the police clerks, can get anything they like done against these poor people, who are easily cheated and oppressed.”


MY COMMENT: Here it is seen that the slightly higher caste of Sudras also did not bring in quality to the officialdom.

The government can build bridges, roads, bus stations etc. But the maintenance of these infrastructures at a high level of cleanliness and efficiency requires a social system that can uphold refinement. I remember seeing the newly-made Calicut Bus stand in the year around 1980. It looked so clean and splendid.

As if it was not made by any local institution. However, within a few years, it was filled with noise, filth, litter and a general feel of untidiness. However, no one is bothered. For, most people come out from the fetters of their social and familial circumstances. For them, the general feel of crowd and rush makes them feel as if they are in a carnival. They feel that they have reached the heights of humanly possible social development.

However when one such young man whose father had emigrated to the UK from the Middle East as a serving person, went to London on a permanent resident visa, I heard that he could not believe what he saw. He called his friends back home and said that ‘England is unbelievably good looking’. Actually like his mental picture of Paradise.

The finer aspects of social training

Now when one speaks about social training, there is this to be mentioned. It is like me training my wards to address me with a Mr., no need to pay obeisance to me when I enter and can sit down in a chair when they speak to me etc. Now if I tell my wards that this is the way that they should behave in the outside world, what would happen? Well, the affects can be quite disastrous.

If they go to a local police station, mention that they want to meet the Police Sub Inspector, the constable would be quite distressed to see such assertiveness. He would invariably put them down with a Nee. If that is somehow avoided and the person meets the Sub Inspector, then what?

He is in the Sub Inspector’s room. He asks ‘May I sit down?’ If it is asked in English, there is not much of a problem. However, if it is asked in Malayalam, it can sometimes have a very funny outcome. Usually sitting is not allowed in front of a Sub Inspector, unless the person is a socially acknowledged ‘Gandhi’ or ‘Nehru’. Meaning, he should be some kind of social leader.

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I did once, many years ago experience this issue with a senior ‘officer’ of the state government. He did not seem to have an elegant at-home-in-English looks. So I translated my usual words to Malayalam asked ‘May I sit down?’ Well, in Malayalam the words do not sound like it would in English. The tone and stress and implications are all different. The guy took it as point to make a clown out of me. Well, that is how the Indian officials generally act towards the natives of this land.

Now, if my ward is allowed to sit, and he addresses the Sub Inspector with a Mr., then things can really get quite awkward. It is possible that the Sub Inspector may feel that he is dealing with a madman. Or a really outrageous rowdy. In both cases, it would be a very rare case if my ward escapes without getting really bashed up. This is how refined approaches would come to be defined in India.

One-sided social training and its negative effects

I will bring up this theme for pondering on this issue:

A Sub Inspector of Police has to reach the Police Station from his place of residence in the morning. His official vehicle is not there. He stands on the road. Many auto-rickshaws pass by. They are all occupied by passengers. Ultimately he flags down one, which has passengers inside. He tells the auto-driver to come back after dropping the passengers where they want to alight (next stop).

He tells the driver thus: ‘You drop them and come back’, in Malayalam. In this sentence, he can use the word Nee for You. In which case, he is being snubbing, insulting and brutal, especially if the driver is not a youngster. Or he can use the word Ningal to the driver. In this case the driver can think that the Police Sub Inspector is a sissy, has no power of command, and is an ineffective man.

Well, this is the issue of communication that can come up. When the higher man is trained to be refined, the lower person who has not been given a corresponding training would think that the higher man is a sissy and ineffective. The lower man would act impertinently.

If the lower man is trained to be more assertive, and self-dignified in communicating with the higher man, the higher man would understand that the lower man is stepping beyond his limits. And being quite impertinent.

What I wanted to stress here is that social engineering aimed at social development cannot be done as a lopsided effort. Simply pushing up a lower caste without giving them proper training in what is acceptable and not acceptable is a heinous act. Also, when the lower people are being given more rights to articulation, a corresponding training needs to be imparted to the other side also, so that they can better understand the quality improvement and not mistake it for impertinence. Along with that both sides would need to be made to understand the truculent issues of negative indicant words.

However, all these issues of social engineering that can bring in an overall social development that is self-sustaining can be brought in only in English and not in ‘Indian’ feudal languages. Social development enforced through Malayalam and other feudal languages can only be a change of persons in the different position slots. Social relationships would continue in the same heinous manner.

The tragic side of a social reform

In Kerala during the first rule by the communist party, a land reform Act was enacted. It removed a lot of people from large land ownership. The serf tenants in their lands were suddenly made the landowners. Many poor families improved and many landowners suddenly went into penury.

However, did it change the social system? Well, not much other than the fact that people couldn’t any more hold much land in one single owner’s name. What ultimately came into eventuality was just a change of positions of persons. The poor became rich. They simply became like the old landowners. Feudal and suppressive to their subordinate classes. The rich became poor and the focus of snubbing lower indicant words.

The terror of lower class people developing

Now back again to Sir CP Ramaswamy. His aim of improving the people was quite a dangerous thing. For, it is the various media, not just the print one, but almost everything else including word-of-mouth, loudspeakers, party meetings, study classes by low intellect persons and various kinds of leaderships, which can inform the concept of improving in various manners. Everyone in the scheme of things is perturbed by the idea that the society would be changed.

It is quite an unnerving thought. For, everyone’s mind goes to deal with the issue in the manner in which Malayalam codes would try to decipher the idea. What would happen to one’s own indicant word level as low-class people improve? There is no one to explain that it is not an improvement that should be confined to a Malayalam ambience, but something quite beyond anything that has been visualised in ‘India’ or Travancore. That of bringing in an American Model of administration. In actual understanding, it means bringing in an English system.

DIGRESSION

Not only the Communists who were literally leading a mass of un-educated, no-English knowing working and other lower class people, but also the Congress men, who were more or less the conservatives who had their own sinister aims, stood against his ideas. There was some concerted action by the communists in some village areas near to Alleppy. A police Inspector went to talk and pacify them. However, he was hacked to death. This need not be identified as a communist behaviour, but only the standard behaviour of the violent mob in South Kerala. Actually, in South Kerala, there is a streak of violent street fights that runs through the culture. I have myself seen many times, persons being severely beaten up. When the beating starts, everyone joins, as a sort of once in a life-time experience of beating up a person. The experience is valued and prized.

There is another connection to the small time rioting in the villages of Punnapra and Vayalar. Travancore had a history of around a fifty years of caste based civil fights going on, between the lower castes of Ezhavas and similar placed groups and the higher castes. In many place there were scenes of real street fights. The issue was basically connected to the fact that the lower castes were not allowed right to join the public service. Moreover they including their females couldn’t wear upper class dresses. This amounted to the fact that their females had to walk around bare-chested. It was ultimately British intervention from Madras, through their Resident in Travancore that the lower castes received their right to wear the dress of their choice and their females to cover their breasts.

SEE THIS QUOTE from THE TRAVANCORE STATE MANUAL:

Reference has already been made to the establishment of the London Mission Society in South Travancore and the great toleration afforded to the Christian Missions by the Travancore Government, that led to the rapid spread of Christianity in Nanjanad. The result was that the Shanar converts (it may be observed here that the Mission work of conversion was mostly if not exclusively confined to the Shanars, Pariahs and other low-caste people), who were looked down upon by the high-caste Hindus, relying on the support of the missionaries, caused great annoyance to them.

The casus belli in this case arose from the Shanar Christian females assuming the costume of high-caste women. By long-standing custom, the inferior classes of the population were forbidden to wear an upper cloth of the kind used by the higher classes.

During the administration of Col. Munro, a Circular order was issued permitting the women referred to, to cover their bodies with jackets (kuppayam) like the women of Syrian Christians, Moplas, and such others, but the Native Christian females would not have anything less than the apparel of the highest castes. So they took the liberty of appearing in public not only with the kuppayam already sanctioned, but with an additional cloth or scarf over the shoulders as worn by the women of the higher castes. These pretensions of the Shanar convert women were resented by the high-caste Nayars and other Sudras who took the law into their own hands and used violence to those who infringed long-standing custom and caste distinctions.


Now these fights need not be visualised as a fight between a very refined lower castes against a very crude higher-caste. The fact is that both sides would be quite crude to each other, with the possibility of the lower castes being cruder more. It is possible that in the verbal fights, such highly provocative usages as Poorimone, Pundachimone, Thayoli, Ammaye Pannathayoli, Pundamone etc. will be used lavishly. It is these crude cultures that were to be refined by the English Missionaries from England.

It must be admitted that even though the English Missionaries did exemplary work, there is no need to imagine that the Christians folks thus created in Travancore were similar to the Missionaries from England. For, in the ultimate count, the local Christians would still be bearing the innate negative crudeness inherent in the feudal local vernaculars. Dirtyfing those who come under and ennobling those who come above.

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I take two quotes from NATIVE LIFE IN TRAVANCORE BY The Rev. SAMUEL MATEER, F.L.S.of the London Missionary Society:

1. An intelligent Sudra woman, residing near such a congregation, bore clear testimony not long since to the effect of Christian teaching upon these people. “We acknowledge,” said she,” that Christianity is a good religion, because formerly the Pulayars and Pariahs were afraid of demons: they used to spend all their earnings in time of harvest for offerings to their terrible demons — but now a great change is seen. They also used to steal our property, but do not do so now ; and we must acknowledge that it is your religion that has produced such good results.”

2. Yet such is the corrupting influence of caste prejudice that it was equally necessary to warn a few of these Christian converts against attempting to carry out the same unjust and cruel prejudices against Pulayar Christians. In 1877, some of the latter wished to attend the church at Arpukara near Cottayam, but the Chogan Christians appealed against this to the Bishop of Madras on the ground that they would lose some employment and advantages in their work for Nayars if they were obliged to mingle with Pulayars every Sunday, and threatening to secede if they were obliged to do so.

An admirable reply was given by the Bishop, explaining the spiritual principles of the gospel, the duty of brotherly kindness to the long-despised Pulayars, and the impossibility of Christianity adapting itself to heathenism ; at the same time, enjoining the Pulayars to attend divine worship clean in person and dress, in order that no reasonable cause of offence should be given. The Chogans were displeased, and held worship separately for a time; but being judiciously advised, they returned by degrees, and all goes on well now.


MY COMMENT: Modern Kerala Christianity does not want to acknowledge all this history. They claim that they are Mappillas, which they interpret as Maha Pillas (great Pillas). Any reference to the way the British Missionaries took up the task of improving the suppressed castes of Travancore is viewed with repulsion by them, and removed. I have heard them, even their priests, speak with repulsion about the lower Hindu castes of Travancore, the Ezhavas, and the rest below.

See this page on Wikipedia. One and then this.

The first one is fast edited to make the Christians higher caste. The fact was that any reference to Christians being lower caste converts is fast deleted by certain persons who are known to work as ‘white-washers’ on Wikipedia.

One can also see this page on Kerala Christians. There is not even one line connecting them to lower castes. This is the current state of Indian Christianity. Yet, the fact is that the English influence has given the converted Christians a lot of social, mental and physical improvement. This improvement is not to be connected to Christianity. For, Christianity in itself is not English, and current day Kerala Christianity is full of feudal Malayalam.

I also want to mention this ‘Maha Pilla’ issue. I heard this many years ago, I think in 1980 in Trivandrum. In South Kerala Mappila is a Christian. In Malabar it is a Muslim. Around 1995, I started hearing about ‘Maha Pilla’ in Malabar, with local Muslim leaders claiming that they were high caste converts. The fact is that North Malabar Mappilla Muslims are basically the off-springs of Arabians living with local females. The South Malabar Mappilla Muslims have a lot of local Thiyya blood. South Malabar Thiyyas are very much different from North Malabar Thiyyas in many aspects. [Read my commentary on MALABAR MANUAL]

END OF DIGRESSION

As to the South Kerala police, they are generally very crude and also violent. Beating up a person in their custody is more or less the rule than the exception. The senior police officers are just dummies who can do nothing about it. For, if they interfere too much in their funfair, which is every police constable’s divine right, he or she may find it difficult to get ‘respect’ from them. It is a give and take situation. “Give us the leeway to misuse our authority and we will lend you obvious ‘respect’. Try to block us, and then you are nothing but ‘stinking dirt’ to us.”

When the police Inspector was thus killed, the police force literally went berserk. They came with guns and literally went into a shooting spree. No one mentions this shooting of ‘Indians’ by Indians, even though every history is voracious about British-Indian army outrageous.

During a public function, Sir CP was physically attacked with a sword by a Travancore man. It is said that he narrowly escaped with injuries. Whatever it was, in the total melee of an un-understanding population, an arrogant local politician who had been handed over the vast infrastructure of the erstwhile British Empire, including the British-Indian army, a self-seeking communist leadership, destabilising and sly Congressmen, totally ignorant worker class, a police force that went amok, and a totally idiot as the Prime Minister in Great Britain, Sir CP resigned from dewanship and went back to Madras.

There is one minor, yet significant issue that may be mentioned: In 1947, July 20, when he met Lord Mountbatten, he gave an apt description of the leaders of the new nation of India. This description is more terrible than what Winston Churchill called them, ‘men of straw’. Sir CP mentioned Nehru as an ‘unstable’ man. Gandhi was described as the ‘most dangerous influence in India’ and as a ‘sex maniac who could not keep his hands off young girls’. Within one week, he was brutally attacked in Travancore, barely escaping with his life.

It is not easy to find fault with individuals including the revolutionaries. Everyone wants to be a leader. For in ‘India’ without being somebody, one is a nobody, who has to bow to everyone who is a somebody. Even such persons as Gandhi and Nehru worked on this principle. Persons like Sir CP with profound intelligence and near total commitments would find it quite difficult to compete with sly cunning guys like Gandhi and Nehru.

Revolutionaries cannot improve the nation

I have heard of people saying that only a revolution can improve the nation since my very childhood. And I have seen an immensity of revolutionary activities. However, on close observation I have found that all revolutionary leaders are basically trying to gather a group of people who would keep them as some sort of divinities. What they aim to set up is a social scene in which they come on top of a hierarchy of social layers. The feudal language communication persists. There is no change in any human looks or social relationships. The same craving for higher indicant words remains in everyone. This can be achieved by money, power and position.

Even so-called communist leaders have just been persons who were on the lookout for a possible avenue to reach the heights of social leadership, with the people under them in the same guise as serfs under the feudal lords. The same loyalty and adoration that serf’s had for their feudal lord is seen in the followers of any communist leader. Communist party-villages are pretty much like a village dominated by a feudal landlord.

The only difference is that the feudal lord is replaced by the communist party leader. He is addressed with respectful higher indicant words, and he addresses his followers by powerfully snubbing lower indicant words. If this is so, where is the social change that communism is said to herald? Actually Karl Marx was aware of the communication problem in feudal languages. That is why he tried to bring in a new word of egalitarian address to both sides: Comrade. However, changing the basic codes of a feudal language is not as easy as that. A simple introduction of a new word would not change the huge software arrangement.

Even the French Revolutionaries tried this to remove the feudal content in their own language, by bringing in the new word of Citizen. Yet, it did not change the social communication.

It is here that the greatness of the British rule is very visible. A very small-time education and exposure to the very frill elements of English communication systems changed the very mental and physical demeanour of a small section of lower caste people in a small place. Well, in the tremulous hugeness of the newly formed India of 1947, this change was slowly wiped out. Yet, the possibility of changing the social looks and tedious social relationship through an egalitarian language was very clearly seen.

However, to understand this change, one needs to have a very wide-spectrum vision and social experience. In that a person who is inside this social scene will not understand the change. However, a person who happens to see a very wide number of groups of populations may be able to see this.

This has been my experience. What basically helped me to see this was the fact that I never allowed myself to be part of any social system, social relationships, locality, professional level or even family domains. My life experience has been to move from one experience to another in a very fast manner. Even though I can write much in this regard, I must not enter into those things here, for it may lead me to very deep experiences. And I may go into sub-routes, from which it might be quite difficult to extricate myself.


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33. Media and its frill sides

Post posted by VED »

33 #


Now, I need to return to the point from where I took the detour. The power, aim and disposition of the media.

It is not the media’s aim to improve the people.

There was this incident in my life. I was once in the Middle East, some ten years back. One of my relatives was a journalist there. I met a senior person connected to a leading Malayalam daily headquartered in South-Central Kerala.

When our talk entered into the domain of English teaching for Kerala people, I put in a query. I asked that person, ‘Your newspapers’ top management’s children are all reputed to be studying in English nations or in exclusive English schools. Their very accent is of the British levels. How come your newspaper is incessantly telling the Kerala people to give more importance to Malayalam? And your media incessantly discourages the study of English by the common man. How can you explain this?’

Actually, my words were more short and crisp than given here. It was in Malayalam.

The other man simply started laughing, as if I had spoken a great joke or silliness. He had a glass of whiskey in his hands. He sipped it, and started explaining to me in a very jovial manner: ‘You see, Malayalees are fools! It is our business to make them fools and maintain them as fools. Can’t you see the bare facts? If they learn English, we will lose our readership. It is as simple as that. We have well-paid persons whose very job is to feed the Kerala people, ideas about how great is Malayalam. They do their job very well. The funny thing is that no Malayalee has the wits to get this point in his fabulous brain!’ He went on laughing.

Media generated controversies are not usually spontaneous. For, controversies are real marketing tools. The value of a very focused controversy is in crores of rupees or millions of dollars. No media man will generate a controversy just for the heck of it. These controversies are very focused with very definite aims.

Either to promote a personage, a product or an idea. Or it may be to destroy, desecrate or despoil these. These are things that any intelligent man can see and understand. However, the media has been able to infiltrate even the educational systems and make the students parrot that it is media that is protecting democracy, protecting people’s rights, protecting the private individual and many other tall claims.

Since certain things like democracy, people’s rights, protecting individuals etc. have been mentioned, I have to take up these things for examination.

A false feeling of sovereign power

First of all about democracy. It is a false belief given to the deluded people of India that they are the rulers of this nation, by being able to act out an extreme nonsense called marking on the ballot paper. It is just a gimmick and nothing more. No citizen of India gets any right over the government by this farce. At best, election time is a period when he or she feels that he or she is important for a very brief moment. Till he or she casts the vote. After that he or she is just the same old person, with the same old social standards.

Actually democracy is not a thing connected to a machinery called the ballot box and its wider paraphernalia. The first and most vital requirement for the existence and establishment of democracy is a communication software like English. This is so because without a communication software that establishes an egalitarian social communication system, there is no meaning in having a ballot box. For, if it is there, even if there is no ballot box, no voting and no election, the people would still enjoy significant personal freedom, dignity and rights to articulation, to discuss and debate with the governing class of officials. In its absence, a ballot box and election is not going to be a serviceable substitute.

I remember what a British national told me many years ago. He wanted an extended residential visa in India. At that time, a waiver of the rules could be recommended by the MP (Member of Parliament). One of his Indian associates took him to an MP. In the presence of the MP, the Indian went into a pose of deep homage, addressing him with a Saar, along with every sentence spoken. The British man later told me that things are the absolute reverse over here. In Britain, actually it is the MP who would address the common man with a Sir.

Now that is with regard to a people’s representative. If the common man were to go to a public official, (who during the British times were defined as Public Servants), he would have to literally crawl on his knees with self-deprecating indicant words.

Now where does the Media come into the picture? Well, it was its responsibility to train the common citizen about his own elevated standards, and that he is the boss of the nation. Not the Public Servant. However in almost all writings, the media use the higher indicant words for the Public Servant. And in most cases, the lower indicant words are used for the common man. If the common person is a female, there are many media groups, including the print as well as the visual ones, which would use the totally despoiling word Aval for her.

I can relate what one person who was a staff member in a prominent Malayalam daily with headquarters in north Kerala once told me.

He said, ‘The owners address almost everyone in the daily with a Nee, and refer to them as Avan or Aval. One owner’s family runs estates in Wynad, and they attitude to the staff here is just like they behave to their estate workers. Among the staff members, there are terrible mutual jealousies. The mood is to continuously backstab each other. We get a lot of ‘respect’ from the public who think that we are great people. So we cannot leave the organisation. For, if we leave, we would lose this respect. The owners also know this. They know that we have to remain under them to maintain this respect. Persons who are known as great intellectuals outside are actually low level servants to the owners here. Sometimes some of the management members do use lower indicant words right in front of others, which can really be unbearable for them. For it is equal to exposing their innate low worth to outsiders. However, they have to bear the snubbing, for without this identity they are nothing outside’.

When this is so, what is the meaning in maintaining that it is the media that is the correcting force? Indian media is really a low class institution run by equally low class persons who have no qualms about deprecating the common man. They simply do not have the guts to post the common man on par with or above the public servants. They themselves are of dirt levels. When they dirty the common man here, it is more tragic. For, it is dirt that is dirtying the people. Not an elevated person.

Indian bureaucracy is corrupt to the core. They simply loot the people here by astronomical pay, pension and even commutation of pension (when a government employee retires, he has been given the right to opt for seven and a half years pension to be given in a lump sum. He will get half pension for 15 years. Or else it will come as a monthly pension. Not many people know about this and there is more to be mentioned about this rascality. This is apart from gratuity and provident fund).

No news media reports this. Or takes it up for discussion. I remember once a Times of India resident editor mentioning that such writings about the bureaucracy have no value. He told me that what has to written is flashy news. Sensational, but without any serious merit.

Actually if the news media posted their focus on corrupt or abusive officials one by one, it would have terrorised the bureaucracy into good behaviour. But then that is a tedious process, with a lot of dangers. No media business house wants to incur the wrath of the officialdom. However, they have no qualms about writing nonsense about ‘how the British looted the nation!’

A personal experience

Around one and a half years back, there was a very concerted effort to compulsorily impose Malayalam on all students in Kerala. The basic issue was a lobby of Malayalam-educated persons who wanted to generate a lot of government jobs for themselves. This lobby was connected to so many other groups who wanted to remove English from the scope of a common man to learn. For, a propagation of English was sure to be a threat to so many business organisations, including the visual media as well as the print media.

Since this issue could directly have bearing on what my children would be forced to study in schools, I had to file a Writ Petition in the High Court of Kerala. My arguments were quite strange but also very powerful. All it wanted was a popular discussion on the ideas mentioned. It would have really generated a real insight about the cheating of the common man going on. However, no media was willing to even mention this issue.

Actually I did directly approach almost all the major print media, both the vernacular as well as the English ones. Everyone seemed to act as if I was being funny. In one English newspaper regional office in Cochin, at least one journalist went on arguing for Malayalam. It was quite funny. For, he was in an English newspaper and arguing for Malayalam. His direct boss seemed to act as if either I was a nitwit or he himself. I couldn’t figure out exactly which he signified with his actions.

In another English newspaper, (the same one headquartered in Madras which had spoken against the Tamilians when they were being mercilessly killed), I was told by the Bureau Chief that he would go into prison for contempt of court if the news item was mentioned in the paper.

None of the Malayalam newspapers would give it a news value. One newspaper correspondent heard about the news from one of his companions. He understood that there is news value in it. He searched online and found my phone number. He called me. I sent him the details by email. He made a long talk with me. He said he is writing a ‘Story’ on the news. However later in the night, he sent me an SMS: Filed the story. Not sure abt publishing.

One of my students tried to post it on Wikinews. The experience over there was equally funny. The news was taken up for review by some Indian editors. They went on asking for more and more inputs. Such frivolous things like What is Malayalam is not clear etc. were mentioned. The general refrain was that there was not enough evidence about the news. After some time, I gave the contributor a scanned copy of the Courts directions to the government after taking up the case. He submitted it as evidence on Wikinews. Then came the next funny dialogue. ‘The scanned file seems to be from some ancient manuscript. So it can’t be taken up as evidence’.

Well, it is media that can create news. Otherwise there is no news. The general consensus among the media bosses is that the people should be fooled.

Screening a national misdemeanour

There is a terrible thing going on in India. It is an unmentioned theme. In Bombay there is a huge market for females who are kidnapped, lured or tricked and brought to brothels. Girls, who go to Bombay without proper information about the place and without people there to support them, get entrapped. Usually this is facilitated by other females who appear in the guise of good Samaritans.

Very rarely do the Indian media bring out such stories. I am not sure what it is that limits them. Some 10 to 15 years back, one news bit came in one English newspaper. It was that a young girl from a Karnataka city had gone to Bombay by bus. However, the bus had a breakdown and it was made to go to another location in Bombay, quite far from where the bus was supposed to reach.

The bus ‘cleaner’ got her into a taxi and asked the taxi driver to take her to the other place. On the way the driver got down to make some phone calls. Then he took her to a place, from where she was quietly evaluated by some people. She was lured to enter into one place for something like going to the toilet. When she entered the building, the doors were closed. Money transaction was done in front of her. She was immediately forced to undergo a series of sexual activity.

After some weeks she became quite unwell and was taken to a doctor. There she met someone of her language with whom she confided the problem and gave that person her home phone number and her whereabouts. That man called her almost frantic family in Karnataka. Her brother-in-law came to Bombay and met the City Commissioner who was then riding a huge popularity based on supportive media comments.

He made the necessary enquiries and then informed the brother-in-law thus: ‘We can go there and get the girl out. However, when we reach there, there will be other girls crying out for help and begging to help them escape. You should not even mind them. Because this is Bombay. So many things happen here. We can’t do anything about all that. You simply get your sister released and go home’.

Now this story does raise another issue also. However the first point is that this story came one day. From the next day onwards, there was no more mention about this news, which should really have been a very sensational news in India. The question is, who did the censure and who wants such news contained?

The second issue that pertains to this story is this: During the debate on the Independence of India Act in the British parliament, it was Sir Winston Churchill who described the Indian leaders and other men with power in India as ‘men of straw’. Meaning utterly spineless, low quality, despoiling characters.

Now, look at this ‘Commissioner’ of Bombay. He knows a terrible crime is being perpetuated right under his nose. And what is his attitude? Just to save his own skin! Well, a time should come when all such Indian officials as well as political bosses should be taken to task for accommodating themselves in positions for which they do not have calibre, spine or intellect.

When a person takes up a responsibility, he or she should at least assure himself or herself that he or she is fit for the job. Otherwise it is a criminal thing. For many lives depend on his capacity. Taking up leadership without any capacity is a thing that has to be punished. And that too in quite exemplary terms.

See this news item that came in one of the Kerala newspapers. It came only one day. From the next day onwards, there was no mention about it. What happened in the intervening 24 hours? Well, the question again goes to: how dare Clement Atlee hand over the fate of a huge population as well as British-built infrastructure and institutions to the hands of unfit persons?

Indian Policemen beat up a local man if he is in their custody. When taking up for questioning, they have no qualms about using terrible expletives and profanities. The Indian media which claims to be the protector of so-many non-tangible liberties here, has no spine to even take this issue up other than on occasions when someone gets killed in the lock up. They could have taken up a campaign and a deep investigation on this issue. A lot of officials, who are reputed to do this, could have been focused upon and cornered. Yet, the fact remains that no one in the media would dare to do such a thing.

A very curious media created news

Once I went to Trivandrum and met one of my old classmates who was then a senior journalist in a major Kerala vernacular newspaper. The years must have been around 1995 or so.

There was a very major news issue in the newspapers. It was called the ISRO Spy Case. It was reported that major nations like the US and others had infiltrated the ISRO and pilfered a lot of technological secrets from there! For the Malayalam speaking people, this totally unbelievable news was quite plausible. For, they had been fed with the regular input by the vernacular newspapers that the Malayalees are the greatest geniuses in the world. So naturally the US-based NASA and others would be sweating to get at the hidden knowledge of the ISRO officials in Kerala.

The actual fact of this case was that one youthful female from the Island nation of Mali had come to Kerala for some legitimate reasons connected to some medical treatment for someone. When presentable females arrive from low muscle strength nations arrive in India, it is a usual ploy of the police officials to try to corner them with legal implications if they did not share their body with them. However, this female being some level of a bureaucrat over there did not concede to the demands. She was taken into custody, and sort of mistreated to some extent. A case was cooked up connecting her meeting with some officials in the ISRO.

Her arrest was recorded and a case of espionage into ISRO secrets was registered. Soon it became a news issue with one particular section of this same newspaper going in for regular stories about her various espionage tactics. I asked my old classmate as to why this was being done. For, from my own perspective, it was an utter rascality going on in the name of news reporting. I got the answer that a particular journalist was trying to protect the police officer. And since so much had come about there was no way to retract the news. It was continuing in full steam.

I remember my own brother who was a journalist in Delhi saying some of his friends in the other newspapers’ Delhi office were being besieged with requests for some daily inputs on this issue, to feed into the paper. They had to inform their Kerala colleagues that they had no idea about this case, and that the Central government organisations were not bothered about the case.

Actually the case had no basis. However, the state police had to continue their game. They arrested at least one official from the ISRO, and he was to spend a lot of days in police custody. Many years later he was exonerated.

I do have to do a follow up on this story here. The woman was imprisoned and kept in jail. However some years later the courts did have to agree that there was basically no case against her. The central Police agencies such as the IB, RAW (counter intelligence) etc. declined to get associated with the case, and they stated that the Kerala state police had no business to go ahead with a case, which if true, should have been dealt with by the central agencies. The female was to be released.

The newspapers reported it. However she immediately made a mistake. She said that she would approach certain statutory organisations in India, including the Women’s’ Commission to get reparation for her plight. This she should have not mentioned when she was still in the jail. This statement naturally gave the creeps to the police officials.

It so happened that on the very next day I was in Trivandrum. To make some enquires inside the state Secretariat, I had been given links to a clerk in the Secret Cell in the Police Department inside the Secretariat. I met this man and did get to see a few other clerks who were manning the Secret Cell. All of them had the demeanour of the servant class. This man’s English proficiency was not next to zero, but somewhere near.

As we became friendly, he told me that he was busy with the ISRO-case female’s issue. He had been specifically asked by ‘Saar’ to send a lot of evidence files to the court immediately. The ‘officers’ wanted to block the lady’s release from the jail with more filing of evidences and other papers. Naturally if one evidence is admitted, it may take weeks or even months for the hearing to end. This man was naturally quite happy to be of service to the ‘Saars’. He said that the Chief Minister was also very much interested in having her to continue in the jail. This clerk was a communist party man.

Now, this Chief Minister was a Communist leader who had a reputation of a buffoon among his detractors and that of a great revolutionary among his followers. As usually happens with revolutionary leaders in all feudal language nations, once he became the Chief Minister, he was on camaraderie with the police officials and the rest of the officialdom. Naturally the police officials and their relatives would be communists.

As the clerk in the Secret Cell continued his narration on what he was going to have achieved by means of sending the papers to the government advocates in Trichur (where the lady was imprisoned), I asked him what would happen to her then. He spoke with a hand action that symbolises fornication. He said she will remain in jail. A feel of power seemed to pass over his face. I asked him whether she really had done anything wrong. That question seemed to jolt him. He looked quite uneasy. He simply said that such things are of no relevance.

Now since I have mentioned the ISRO, there is this item that can be mentioned here. There was an ISRO unit in Trivandrum. Many graduate engineers used to aim to join that organisation for some very specific reasons. My elder sister was studying in the local engineering college then. So, this much I gathered.

The pay and other perks were exorbitantly high as per Indian standards. But that was not the real benefit. It is easy to go to the US from there by writing some papers and submitting them for presenting in some US science conferences. Once they reach there, they try to get a typist or some other type of job in the US. Once they get it, they are reported to have added to the number of great Indian ‘geniuses who are now receiving huge salaries like 25000 rupees (around 1000 dollars then). That time, Indian salaries were around 2000 rupees for a slightly high level job. Actually such Indian organisations remained as launching pad for the officials therein to take-off to the US. Or they become involved in high stake international businesses. Or at least get their children abroad over there.

The frail daring of the Indian media men

There was a tribal revolt in the district of Wynad. During the British rule period, they were the possessors of forest land, and forest resources. A powerful forest department which brooked no nonsense from the outsiders protected their areas from encroachment. With the formation of India, the forest department became one of the numerous fully compromised departments of the government. Almost all forest lands were encroached upon and the tribal population driven out into the open. They were made the servants of the settler class, who spoke to them in feudal Malayalam and more or less made them exist at the abominable sections of the communication code.

A few years ago, under a leadership of few tribal leaders they gathered strength and took hold of a section of the forest land. Clement Altee, the bloody fool, had handed over all this land to Nehru and his group, without having the least of decency to enquire if this was what this people wanted.

The Kerala state police attacked the tribal people who were demanding their rights to their traditional land, which had been taken away from them. The female leader was caught and brought to the police headquarters in the district. The media was fully there. They saw her been taken inside. Then they heard the sound of sharp questioning and expletives, and then the sound of sharp slaps. They heard her screams of pain. None of the brave Indian media-men gathered there had the daring to question this act of the police. Later I did see some political leaders of that place asking in public meetings as to who she (aval–lower She) was to lead the people, when they were there to do the same.

Ajitha

When speaking about this female, there is another female that needs mention. That is Ajitha. She was a communist revolutionary of the late sixties and early seventies. She was just around 17 when she was caught by the Kerala police. Well, when mentioning communism, the natural feeling that arise is of the Soviet Union and China. Actually there is nothing to compare these nations with the so-called communists who called themselves Naxalites. They were trying to uproot a social system that was deep-rooted in the feudal social communication. The fact is that they wouldn’t be able to change the society with revolution. For social change can be made only by bringing in a language like English.

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However, her relevance here is that a young girl was in the hands of the Indian police. What would happen to her? Ajitha is now a senior-aged person, engaged in women’s rights. No one asks her as to what was her experience in the custody of the Indian police. When the US takes a blatant stand against all revolutions in the various feudal language nations, it is being quite vain and idiotic. Communism cannot bring in answer to the errors in these social systems. However, there is tragedy in these social systems that are borne by the lower class populations.

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Incidentally, I did read a short news items that mentioned the issue of indicant word attack on her and her reaction to it. It seems that the Sub Inspector addressed her as Nee, and she, it seems, retorted, ‘Who are you to address me as Nee?’ I do not remember as to what was the word she used for You to the Sub Inspector. However, it is a hopeless stance. For, all the policemen will address her as Nee, and that would be the end of all her human qualities and refinement. They would treat her as dirt and as their possession.

Only in an English custody would the captured person have any right to human dignity. When in the custody of feudal language speakers, the captured person is literally dirt and abominable material. In the mentioned case here, there is no need for the Sub Inspector to be rude or terrorising. He can mention the word Nee in a very soft voice. The damage is done. In other words, the very interaction with feudal language speakers can make the other person who is in a corned position a piece of stink. Such persons and groups of persons have to be kept apart. Not just racism and apartheid, but the something more terrible should be imposed on them.

A digression and a diversion

Here my mind simply wanders to another issue. There are a number of elite educational institutions in India, where the government inputs an astronomically large amount of money per student. The state of the art technical facilities are provided there. The students studying in these organisations feel that they are intellectual giants while the rest of the population are pygmies.

At the end of the studies, many of them go abroad and join American companies, more or less ousting the local people there. Naturally a vital element in this would be the huge competitiveness they provide in terms of pay packet. However, with many others from India also there, this factor has become a less critical issue. The other reason is the general growth in the number of persons from these educational institutions already entrenched over there. Powerful links that they provide to the students from their alma mater in India then becomes a major help.

In this issue, there are these things that come to my mind. One is would a nation like England run educational institutions that make the rest of the population look like pygmies? Would the students who pass out from such extremely well-fed educational organisations be allowed to join organisations in competing nations?

Second theme is this. Has the US and its native citizens gone daft?

Now, going back to my talk with my classmate, I did ask him why the news media always reported the police station version of events even when there might be signs that they are not true. He said that their various levels of correspondents would have to maintain a good relationship with the police officials at all places. Otherwise they wouldn’t have access to news, especially the official versions. So it is only very rarely the non-official versions of news would come out.

When the police say that a person is such and such, the media makes the pubic to believe it. The question of whether the police personnel’s behaviour is exemplary is never taken up for discussion.

The other option of going and asking or demanding information cannot be conceived of. Even a simple speaking to ask for news cannot be done in a mood of right. For, the feudal language codes would effectively block such talks.

It is here the sheer idiotism of the English nations, especially that of the US comes into the clear. The general attitude of the US towards the various people’s revolutions in many feudal language nations is that the people should first try to negotiate with the government and make demands for reparation. This very attitude speaks miles about the sheer naivety of US policymakers with regard to the truth about social communication strictures in feudal language nations. This is why the modern US stands in direct contrast to the personnel of the British colonial times.

The British colonial officials really understood the problems of the local people and went out of their way to bring in salvation and liberty to them. However, these things couldn’t be understood clearly, back in their home nation, where they were generally seen as dominators of colonial societies. Actually they were playing out a very complicated game of outmanoeuvring the local native social dominators.

This game had very fine elements in which the lower sections of human beings had to be improved from their position which was right under that of the upper classes. At the same time, it was not safe to be on equal terms with them, for they would pull them down to their level of dirt.

The issue was more complicated by the fact that the lower sections were not very articulate about improving nor were they sure whether they were actually suppressed. For, their state of suppression was seen as a natural corollary of their limited personal capacities. This last stated issue is something I had also faced when trying to convey the full power of personality improvement for a lower person when he or she is given the full command over English.

However, what limited this desire was the fact that the lower guy is not fully keen on improving much. He or she would be splendidly happy to get a peon’s job in the government or a menial work in the Middle East. His or her main mental preoccupation is not innate improvement, but just to rise above his immediate social neighbour. He or she would love to trounce at neighbour rather than aim for an overall personality development.

Speaking about the power of the right to articulation and the sheer terror connected to feudal strictures to effective communication can be understood from this incident that took place in a north Indian state some 25 years ago.

An illustration on the power of unidirectional communication valve

I do remember an incident that happened in a north Indian police station. In the local village, one female absconded with another man of social levels unacceptable to her family. They put in a police complaint. Later the female was brought to the police station by the family members.

The policemen asked the family members to stand outside the police station while they question her. They sat waiting outside from morning till evening. They saw a number of police officials arriving and going in a very satiated mood. Whenever they asked about when the questioning would get over, they were brusquely asked to wait, for senior officials had to arrive to question her properly.

In the evening she was handed over to the family members in a very totally disfigured manner. She managed to mention that she had been sexually used by a number of police officials, who arrived one by one.

A native-English speaker might not really understand the reality of the scene. The question as to why the family members cannot go inside the police station and address the officer concerned thus: ‘Mr. Sharma, what is the questioning you want to do? You can’t keep our daughter here inside’, will be there in the native-English speaker’s mind.

The reality is that such a communication cannot even be imagined in an Indian vernacular language. For, communication has direction. The Aap side cannot be questioned by the Thoo side. If the Thoo side even stands straight and dares even to discuss an issue, it will be taken as an affront and an impertinence. They will be beaten to a pulp. Usually no one does act impertinent.

There is no meaning in saying the people can and will react. No one will react. In the whole of the history of this geographical area, very few people have reacted. This reaction again, is not English. For, it is reaction and not easy communication.

To see a visual illustration of what would happen if a Thoo side person dares to argue or discuss an issue with the Aaap side, see this video.



VIDEO is seen removed.

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Last edited by VED on Sun Oct 29, 2023 5:53 pm, edited 1 time in total.
VED
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34. Online unilateral censorship

Post posted by VED »

34 #



Again back to Media

Now going back to Media, it has been my experience that I am regularly blocked in many of the website wherein I try to post. At one time, it became so powerful a block that even before I had posted anything, my user name would be blocked from registering. What appears online is not me, my picture, my address, my designation, my social status, official status or anything to do with me personally. Only ideas which appear as mere ideas. It is these ideas that are being blocked from the sight of others.

See this. {ASIAN}

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Earlier times, I was not aware that there was such rabid censorship online, imposed by the websites themselves. For, the general talk was to oppose all censorship by the government agencies. Or to remove comments that contained profanity, expletives, personal attacks and such things. However, my experience was that there was a widespread attempt to block any information which mentions that there is something very dangerous or satanic in feudal languages. I wouldn’t say that this was a conspiracy. It could more at an individual level, in which each feudal language speaker finds his own stance of egalitarianism, equality, fraternity, socialistic ideas and much else totally in a dubious position if this idea comes out.

Yet, there have been other attempts of small-time websites to position themselves as the repositories of human knowledge and to post claims to be the ultimate arbitrators of what is correct and what is cranky. See this letter I received from a small-time website that purports to showcase scientific discussion:

When I received this letter, it was quite a surprise. For, there was no attempt by me to misuse or abuse anything there. There have been similar things from some other websites also. However, they are all connected to small-time contentions. However, it was at the level of publishing the wholesome effects of feudal languages that I faced stiff antipathy.

One of the reasons could be that the world of IT has a huge number of people who are from feudal language nations. Seeing my posts, it would seem as if I was revealing something that is a secret held by them, as they move out into the outer-world, posing questions on racism, colour based discrimination, slavery and much else. Once the discussion opens the issue of feudal indicant word codes in their native languages, all these postures simply become false positions.

For, it is a very much mentionable thing that no rich man from Africa or Asia can speak about racialism. For, what they practise at home is of more satanic input. However, the fault is not in themselves, but in the communication software that design their home-life, society and their mind.

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NOTE: SEE the words: ‘I have a sad feeling that the Indian government will not side with Ms. Gurung’ in the next comment. Using such words as Ms, Mr, Miss, Mrs etc. about a servant maid/man in India would look quite funny for the Indian higher classes, who are used to seeing them at the Thoo and Nee level from their heights.

The Indian constables in the Wikipedia

Currently, my Username has been blocked even in Wikipedia. This mischief was done by the concerted efforts many Indian administrators and contributors inside Wikipedia India Pages.

I think in this context it might be good to discuss Wikipedia here. Wikipedia is a very wonderful concept. It was conceived in an English nation. A lot of powerful intellectual work has gone into its creation. However, it has a lame side. This handicapped side is that it is dependent on various people from all around the world to run the show. These persons are not English or with English disposition. A huge majority of persons are the higher groups from highly feudal language nations. When such persons are given administrative rights over certain pages and also punitive rights, then whether they would misuse them depends to a lot on their exact native language quality.

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An Indian colonial experience

I remember the words by one English colonial-official in India (I can’t remember his name) that if any Indian is given rights over another Indian, it is more or less certain that it would be misused. It was just a matter of common experience for the English colonial rulers.

If an ‘Indian’ is arrested by the ‘Indian’ constables, and the English official is not physically present there, then it was more or less seen that the arrested ‘Indian’ would be verbally and physically abused. The ‘why’ of it was not clearly understood by the British officials. Actually it was connected to the fact that when the arrested man is made a ‘Nee’ and ‘Avan’, he can be bashed up. If he is made to remain as an ‘avar’ or ‘adheham’, he is safe.

In fact, the ‘Indian’ side of the prison officials of those times, did not even think of issuing cots for imprisoned natives. However, the British side took stood by their group and insisted that White prisoners should be given cots. A person lying on the ground would necessarily go to the lower indicant side of the feudal communication.

Later after the nation of India was formed, I understand that there was a concerted move to remove cots for all prisoners. I do not know what really happened and whether prisoners in India are given cots. However, the real national quality improvement would have been in giving cots to all prisoners. However, it is doubtful if the prison authorities would allow all prisoners to sleep on cots. For, it would be like ‘respecting’ them.

Check this webpage : Jails in India : An Investigation

This webpage is seen removed. However, you can see the original page on WaybackMachine

Check the webpage: Right to Justice bill: Helplessness, psychological disorders torture Indian prisoners

Being judicious versus being arbitrary

The native ‘Indian’ officers were also given much administrative powers by the British administration. However, at the higher levels including the judiciary, the concept of being judicious in their actions was powerfully encoded into the powers given to the ‘Indian’ officials. Now, this issue of being judicious is a term which stresses that the spirit of a law or rule has to be understood. The person in authority is given much power. These powers are not for his personal entertainment or to boost his ego. They are given to deal with issues wherein the words of the statutory rules may not have foreseen certain eventualities.

When taking any decisions, the person who does it has to see that his actions are judicious. And not arbitrary. It is here the need for high calibre, well-read persons are required. For, anyone can take arbitrary actions and decisions. In fact, the most mediocre man, if posted to a powerful position can make powerful decisions. However, only a quality man, with good calibre can make and take decisions which are judicious. For, he would have to show that he has taken an action that is judicious.

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Now it is here that the Wikipedia has failed at many levels. Simply handing over great punitive powers to persons who at best have the calibre to be ‘Indian’ constables is not an intelligent posture. For, the general quality of the ‘Indian’ constables is not of an English constable.

I am not sure on what basis administrative powers and powers of patrol and punishment has been given to many Indian administrators and other officials of the Wikipedia India pages. If it is based on formal educational qualification and professions connected to university education, well, it is quite a very low quality qualification indeed. I am yet to see a real quality academician in India, who knows anything other than the sterile mediocrity in Indian Textbooks. There are no doubt persons of fabulous calibre in India. However, whether they are among the Indian academicians, is the moot point.

Here I must stress that this writer here has no claims that he is a better person than the academicians. However, when one gets a teacher, who addresses himself as a professor, Doctorate holder, PhD, MA, MSc. etc. it is the student’s prerogative to evaluate the person for various capacities, all of them not necessarily of the academic kind. This is the only right that the writer has taken. When persons who are good in English and who addresses the student in pejoratives adorn the position of teachers, professors, PhD holders etc. the feeling sets in that they are not there to ennoble the student but to atrophy him or her.

An introduction to the spite

Recently I came upon a site which styled itself as Scientific American. The page I visited was on Ramanujan, the Mathematical genius from the erstwhile Madras Presidency of British-India. Seeing statements that needed some correction to give a proper perspective, I simply gave this comment:

It is not India’s honour. It is honour to Britain that brought out the genius in this man!

See the invectives that came out.
1. This is directed at Ved from VICTORIA INSTITUTIONS.(Typing it in caps doesn’t make it, or you, sound more important Ved)
You are a complete idiot for conflating two completely different issues.

2. To that half-knowing idiot called ‘ VED from VICTORIA INSTITUTIONS’ (what kind of idiotic pen name is that ?)

3. As for the East India Company, if you believe that it was anything but exploitative, I’m afraid I must call you an idiot, again.

4. Look like VED from Victoria Institutions is a Communist guy from India. Indian communists love Western countries, western culture, but dislike Indian culture.

5. So I am not surprised by people such as VED ... Indian commies are like person who loves & admires the next door prostitute more than his Mom who gave him birth, food, money, shelter, etc by working hard 24/7/365.

6. VED, You must be the one what Indians call “moorkha” {fool).


MY EXPERIENCE: I did not call anyone any ‘names’ or use profanity or expletive. Yet, the site administrators removed two of my posts, and gave the explanation thus:

A pitiable ‘Indian’ history

The Indian pages of Wikipedia are quite mediocre and have many negative issues. The first issue that should become quite noticeable to a dispassionate observer is in the categorisation of history. The history of the place currently called ‘India’ is a confusing mix up and mess. For, the very wordings Ancient India, Medieval India and Modern India are a misguiding thing. This categorisation directly follows the misguided attempts of the national historians to mould a conception that India was a nation that existed right from times immemorial.

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Actually the current day nation called India is only a part of the direct continuation of the nation called British-India. British India itself was only a minor part of the subcontinent. British-India has been divided into three parts: Pakistan, India and Bangladesh. Thus British India itself is not India. Under divided subcontinent could have become either Pakistan or India. Or both. But even then, there were a number of independent kingdoms which were not part of the British rule.

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Second point is that there was no such thing as an Ancient India. The time in history described as Ancient India is only the history of various small time kingdoms, principalities and monarchical structures having sway over reasonably wide areas in the subcontinent. To call any of them as empires may not be correct.



The part of history called the Harappan Age has only very limited geographical connection with modern-day India. It is taught in Indian history due to a feeling that everything that was under British-India is related to ‘India’. If British-India had extended to Kazakhstan, then Kazakhstan would have claimed Harappan Civilisation as part of their ancestry, while India would have included Kazakhstan inside its own Ancient history. Pakistan can very well claim that India was carved out of Pakistan.

As to Vedic period, both Early Vedic period as well as Later Vedic period is connected to modern day India only due to the diligent efforts of the colonial British officials to translate ancient Sanskrit texts into English and to unearth the early histories. If the British officials had been in the areas to the northwest of India, namely Afghanistan and other western areas, those places would have claimed direct link to the Vedic times. These populations who lived in the fringe areas of north-western India are not more connected to modern South India, West India, Middle India, North India, East India or North Eastern India, than they are connected to places west of Pakistan. In fact, the claims of western areas could be more powerful.

For example, when I go to a temple, there are rites done by the priest. I do not understand them. When I go to a Muthappan (Shamanistic) temple, the rites are totally different. Many of these rites are similar to so many other rites seen in very many other ancient people, like the Shamanism.

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Is my culture Vedic? I doubt. Most of my thought processes are connected to the immensity of readings that I have done in English. As to the others around me, I do not see anything Vedic in their culture or behaviour. They do not know Sanskrit and if at all they do pray at the temple, it is just because it is the one way that they have been told to communicate with God, and not because they possess Vedic Culture.

The part in history shown as Medieval India was not a part of the modern Indian nation. No king or official of any medieval kingdom would have acknowledged with pride that he was an Indian. Moreover, many peoples entered these places and fought among themselves. However, to categorise one group as ‘Indians’ and the other group as aggressors on ‘Indian people’ is only the figment of some nonsensical mind.

There is a section called Modern India. Actually this section is not on Modern India, but on British-India. The fact that British-India is not India is not clearly mentioned. Just as one would mention Genghis Khan, Magadha Kingdom, Maurya Kingdom, Mogul kingdom, Slave dynasty of Delhi, Cholas of Sangham Age, Kulasherkara Kings of deep south in the sub continent, Bahmani Kingdom of Deccan area, Vijayanaraga Kingdom of Canara area, Shivaji of Maratha area, Rajputs of Rajasthan, Zamorins of Calicut, Travancore Kingdom, British-India was also a political reality on the globe. In fact, it was the most significant political reality of this geographical area.

Now when giving contents to this section what is widely seen is the attempt to give the various political-activisms of small-time political groups a more than intelligent importance. The history of a place is not the history of so many activisms of various small-time political outfits. What is purported as history is political meetings, conventions, various socio-religious organisation which had extremely minute influence on the huge social scale of the place, political leaders of small groups of people (maximum followers around 5000 people in an area with population touching then 30 crores/300000000 {current day Pakistan, India & Bangladesh}) etc.

There are so many other things happening. Like administrative reforms, setting up of government departments (judiciary, police, military, land registration, irrigation, dams, waterways, railways, road building, health services, drinking water, telegraph, postal department, forest and many more) in a geographical area with almost zero number of these things, setting up of various infrastructures, elevating the educational standards, introduction of English, changes in dressing standards, protection given to tribal people, tree protection, animal welfare, survey, historical research, unearthing of lost Sanskrit and other literature, improving the local vernacular and their script, and such other things, including various incidences not at all connected to political activisms.

It may also be mentioned in passing that one of the most thieving departments of current-day India, the Sales Tax department was not there in British-India, until the congress ministries of the Presidencies wanted to use this to collect income from traders, just before British departure. The fact is that the so-called political-activisms were not a major part of the people’s mind until the British government handed over the place to the local politicians.

SEE what these politicians have done to the place: Refer to the digital version of this book

Setting up of a Medical College

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Just to understand the complexities that the English colonial officials faced in each one of them, simply see this on Calcutta Medical College:

“The British (English) East India Company established the Indian Medical Service (IMS) as early as 1764 to look after Europeans in British India. IMS officers headed military and civilian hospitals in Bombay, Calcutta and Madras, and also accompanied the Company’s ships and army. The British also established on 21 June 1822 “The Native Medical Institution”(NMI) in Calcutta, where medical teaching was imparted in the vernacular. Treatises on anatomy, medicine, and surgery were translated from European languages for the benefit of the students.

From 1826 onwards, classes on Unani and Ayurvedic medicine were held respectively at the Calcutta madrasa and the Sanskrit college. In 1827 John Tyler, an Orientalist and the first superintendent of the NMI started lectures on Mathematics and Anatomy at the Sanskrit College which was also founded by the British. In general, the medical education provided by the British at this stage involved parallel instructions in western and indigenous medical systems. Translation of western medical texts was encouraged and though dissection was not performed, clinical experience was a must.

“But the government was not satisfied with the medical education imparted at the Native Medical Institution. Ayurveda had no knowledge of virology, anatomy, surgery, Otolaryngology (Ear, Nose & Throat), pediatrics and surgery. Surgical instruments were never used in Ayurveda because Ayurvedic system stressed a balance of three elemental energies or humours: Vâyu vâta (air, space – “wind”), pitta (fire & water – “bile”). This was a primitive belief and Ayurvedic conception of elemental energies has no scientific basis for the treatment of patients.

Even basic equipments such as thermometer, stethoscope and BP apparatus were unknown to Ayurvedic physicians and they were seeing them for the first time in 1822 at the NMI. The British wanted to improve the quality of medical education in India. Lord William Bentinck appointed a Committee and it consisted of Dr John Grant as President and J C C Sutherland, C E Trevelyan, Thomas Spens, Ram Comul Sen and M J Bramley as members. The Committee criticized the medical education imparted at the NMI for the inappropriate nature of its training and the examination system as well as for the absence of courses on practical anatomy The Committee recommended that the state found a medical college ‘for the education of the natives’. The various branches of medical science cultivated in Europe should be taught in this college.”


MY COMMENT: Even though Ayurveda is quite different from English medical systems, it had its own social base. This base was not in any college, but in the hands of the traditional ayurvedic professionals, who are known as Vaidyans. Now, what has happened to them? The Indian government has declared all of them as quacks, and given the sole-right to half-baked ayurveda graduates to practise ayurveda. In fact, Sushurata, Charaka and Dhanwantri (Ayurveda exponents of the ancient times) would have been declared as quacks and given a sound slap by the Indian police if they could lay their hands on them.

I speak about the slap, because I have personally known that qualified graduates from a particular medical system had conspired with a particular police Sub Inspector who had the traditional practioner of a non-allopathy medical system summoned to the police station. He then asked some of the constables to give a sound beating to that man.

However, they couldn’t do that. For, they had been his patients on earlier occasions. So he himself got up and severely slapped him. And informed that fact to the conspiring half-baked graduates of the medical system. Currently ayurveda is a system of medicine completely governed by the Drugs Control department of the state governments, which is a department full of corrupt-to-the-core personnel.

The English colonial officials were in a far-off area in a continent with a huge population of suppressed natives. It is not easy to change the mindset of a suppressed people, when the suppressed people themselves live with extreme loyalty to their suppressors.

Formation of current-day India and its farcical claims

It has been a major defect on the part of historians to mix-up the history of the landscape currently called Pakistan, India and Bangladesh with the history of current-day India. The history of current-day India starts from 1947, 15th of August. This fact has to be clearly emphasised.

The fact is that only few nations in the world can identify their national history with the history of their geographical areas as a direct line. For instance, this may be true in the case of such nations as Great Britain and Japan. Even in the case of China, modern day China is not the continuation of any dynastic rule starting from ancient times. However in the case of China, there is a definite geographical parameter that might give it a more powerful claim. Like language, people, ancient borders etc. I cannot speak more about China, due to lack of enough information.

However, if other nations like Germany, Poland, Canada, USA etc. start writing the history of their nations starting from ancient times, it may look quite absurd. To make this clear, I wish to inform that the history of the USA is the history of a nation called USA that was formed in a specific time in history. It should not be confused with the history of the various peoples, groups, tribes and nations that existed in the American continent. This fact has a more wider ambit than the immediate issue.

A false claim on the US

That is, the various immigrant groups who barged into the US usually had used the argument that the US was formed by people who immigrated to the US. Well, that is a misconception. It is a nation made by a particular group of people, who immigrated to the American continent. They formed a nation called the United States of America. Now, once this nation has been formed, it is no more a place anyone can barge in. In the same way that before the nation of India was formed, anyone could come into the geographical area and settle down there. However, once the nation of India was formed, it is not a place that anyone can come and go at their will and wish. They can’t claim that the people of India are the offspring of so many people who came to India from outside. So that they can also barge in at their own will and wish.

It may also be mentioned in passing here that the United States of America was formed by English-speaking people who came from Great Britain. Continental Europeans did once roam and ravage the place, but it was the English people who made a sensible nation from this despoiled area. Irish and other Celtic language people of Britain also did use the channel to reach the US. However, it was the English systems that held them all together.

Now, this is one major defect with Wikipedian History of India. It is a mirror of narrow jingoistic history writings that are done as a matter of national indoctrination. It is the duty of Wikipedia to keep apart from this sinister application of mediocre intelligence. In fact, this is going to be the problem that Wikipedia will face from almost all third world and some non-English European nations. Wherever the national language is feudal, local loyalty will override intellectual honesty. It is natural, for the codes are like that in these languages.

As to India, the fact is that this nation commenced in 1947, with a separate flag, a specific border, a constitution, a parliament, a federal system mixed up with unitary features, a national anthem, a national song, a national bird, a national animal, national languages, and a lot of administrative systems and governmental organisations like the Postal department, the police, the army, health services and much more, all continuation of British-India. To delete all these information and head straight backwards to 5000 years and more to connect to peoples and literature of unknown origin and content is rank nonsense.

In fact, the people of current-day India have very feeble connection to Vedic literature. Very few people have seen a Vedic text or even the puranas, Upanishads, and the Brahmanas. If this is the fact now, it was worse than this at the time of British colonialism. For, the English East India Company officials had to work very hard to trace out various ancient Sanskrit literatures from various places. It is possible that if they hadn’t found them out then, many of them would have simply been lost to the world.

Fanaticism as actuality

The second issue in Wikipedia India pages is the deliberate attempts to showcase fanaticism in all pages connected caste and religion. The writings are not at all scholarly. If one were to read the pages of the various caste groups, one might get the idea that the people from these castes were like the Spartans as shown in Hollywood movies. Every one of them with great traditions, fantastic heritages, grand thinkers and all of them full of social reformers. However a mere picture of a group of such persons could erase such erroneous feelings.

The typical standard of this type of writings is thus: We belong to a great tradition. We had great thinkers in our midst. We were a great warrior race. Many members of our caste were great martial arts exponents. During the Independence movement, our great leaders took part and thus we aided in driving out the barbarian British. In culture, knowledge and refinement, we were among the best in India. In fact, when the barbarian British people were living in caves, our ancestors were living grand social life.

What is left out: See this picture of us to get a very clear picture of our physical attainments.

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Actually, I need not stress this. All that is required is to ask another person from a competing caste to inspect the claims. Like ask a Nair to inspect the page on Ezhavas, and ask an Ezhava to inspect the Nair page. Each one of them might go in for a frenzy to declaim that what is in the pages is utter nonsense. Actually, it would have been good to ask a person from outside the caste to write about a caste. However, even this is not going to help.

It would be like trying to find a person who on joining a government service in which everyone is taking bribes, would refuse to take bribes. The fact is that such persons are a rare species in India. With the departure of the British from ‘India’, the whole generation of honest officials vanished from India. Similarly, with the departure of the English from here, academicians with mental rectitude have become a rare entity. However, it must be stressed that there are many persons who are quite honest as private individuals.

There are also a few government officials who would not touch a bribe. Exceptions to prove the rule!

An early experience with Indian Wikipedia

I was searching for the list of castes of Kerala and happened to reach the Wikipedia pages on the South Kerala caste Ezhavas. What I found there was a third-rate conspiracy that I had been aware of some three decades back. However, I had not expected that attempt to become a statutory concept by way of Wikipedia. This is about the deliberate manipulation done by some persons with political aims to categorise the Thiyyas of Malabar as Ezhavas.

I was quite perturbed. What disturbed was that unconnected people could impute deliberate mistakes with the help of Wikipedia. Wikipedia looked quite a foolish entity, siding with malicious crookedness. I was forced to correct the contentions. It was not an attempt on my part to enter into a fight. All that I wanted to do was to present corrections.

At that time I was not quite aware about the various limitations that are statutorily there on Talk Page for a contributor. That was a failing on my part. One issue that disallowed me from understanding it clearly was the poor performance of the Internet at that time. It was quite slow and took me a lot of time to open a page. The Talk Page actually looked a like a forum page, for it was filled with various comments. Looking back, it was a mistake on my part to have entered into a debate on the Talk Page with others who vehemently attacked my posts.

However, my attempt to give some solid information was met with a vehement antipathy by the people who were the creators of the Ezhava page. Vandalism and neat deleting of my post was done. I did not quite know how to handle this issue. I put in a question in a place meant to seek advice. Someone replied that vandalism was an everyday event and I could repost the deleted items. I did it.

See my request for help:

I find that two of my posting on the page Talk:Ezhava has been removed. Is it done by the editor or by someone else? Is it because the posts are content rich and not mere repeatation (sic) of oft repeated themes.

My posts headings include: A general answer

Please give me an answer someone.
—Ved from Victoria Institutions 18:07, 5 June 2007 (UTC)

No, that is vandalism. Feel free to undo it. Though I would have to say that you would probably be better served being more concise, as people are more likely to read such material. The Evil Spartan 18:16, 5 June 2007 (UTC)

It helps to look at the edit history of a page. You can see who added or deleted what. The removal in this case was done by an IP user, which means it could have been anyone. They did not leave much of an edit summary, so there’s no way to determine their reasoning (although Spartan is probably right in this case). This sort of thing happens every day. Several times a minute, actually. DarkAudit 18:20, 5 June 2007 (UTC)

Can you please tell me how to undo the damage? —Ved from Victoria Institutions 11:30, 6 June 2007 (UTC)


Along with it another user started added some terrible content about Toddy Tapers into my writings. See this link and search for Toddy Tapers

Then some posted thus, accusing me of posting the Toddy Tapper text:

Hello Ved the disguised warrior, why did you have to make a disguised delete of the open comment: By all means the Ezhavas have only engaged in professions that have dignity of labour. The caste surname of a certain community in Kerala itself, by of course olden sayings, meant that these guys were lying on the veranda’s of their wife’s house like the watchdog at night! Toddy tapping is a lot more dignified agricultural job to do during the day. So don’t prompt me to say the rest that will go down in history of the origination of the warrior’s family name.

MY COMMENT: It was a very strange situation, wherein some persons do some disruption and I stand accused of it.

This coincided with an accusation that it was I who was vandalising the page. The administrator, a lady from possibly a non-Asian nation, stepped in and admonished me, saying that I had wasted 50,000 kilobytes of server space. Well, this was quite a painful thing at the moment. For, I had written with no personal stakes to correct a mistake. So, I painstakingly informed her of the developments in a step by step manner. She understood the same and told that I was free to protect the integrity of my writings.

See this last reply of hers:

Okay, I see. I didn’t realize that the toddy tappers person was editing your posts, so I did remove your vandalised posts, but it was not my intention to delete your words. Sorry about that. I have the page watchlisted, and will revert any vandalism of anyone’s talk page postings. You are free to do the same. Natalie 15:15, 13 June 2007 (UTC)


However, there was a slight thing that I had not expected. On my talk page, only her writings are visible. For, I had posted my replies in her Talk Page. So, when a person comes to my talk page, he would see a lot of accusation on me. Only if he is willing to painstakingly go to the end of the writings would he be able to see that the Administrator had retracted her words. But then not many persons are willing to go this distance. Also, persons who feel inimical towards me wouldn’t want to mention the last sentences even if they did notice it.

But later, much later, these statements were used by other Indian Wikipedia Administrators to mention that I was disruptive on the Wikipedia pages. See this line on the complaint posted about me: ‘He seems to have got into quite a conflict regarding his postings at Talk:Ezhava as well’ on this link:

Later this complaint was picked up by another Wikipedia Administrator on the South Africa page, for he was clearly influenced by the words. The earlier discussion is here: [Refer to the digital version of this book.]

He wrote thus: [Refer to the digital version of this book.]

This points to this. [Refer to the digital version of this book.]

Now, the series of events is thus: Indian administrator class and vested interest cannot bear ideas that are quite contradictory to their indoctrination. Someone writes a profanity. Some others write some other nonsense. Another group write something about Toddy Tapers and it is attributed to me. A complaint is put. I explain and I stand exonerated. However, the huge list of accusations is still there on my UserPage which I do not delete.

Certain of the Indian Wikipedia page administrators do not want to see my writings on any page. A complaint is posted. I have mentioned once that this complaint does include the words: ‘He seems to have got into quite a conflict regarding his postings at Talk:Ezhava as well’.

Well if this nut had visited the Ezhava Page, it would have been very well seen that I was engaged in a very content rich discussion with others and there was no misdemeanour on my part. See this:

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Now see the various posts done into my UserTalk page here: None of them are my writings. The profanity that was used is actually one of the worst. However, it is in Malayalam (written in English letters). The actions of the Wikipedia Indian page administrators are absolutely in line with the emotions of the person who has written the profanity here. This man could only write profanity. The Indian page administrators and others could conspire to get me off.

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Last edited by VED on Sun Oct 29, 2023 5:53 pm, edited 1 time in total.
VED
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35. Codes of mutual repulsion

Post posted by VED »

35 #


A digression to a caste based farce

Now, here I would want to discuss on what is the problem of Ezhavas mentioning that the Thiyyas are part of their own fold. Ezhavas suffered a lot of discriminations and social limitations which their native king had imposed on them. Most of these events in that kingdom were contemporary to the British rule in Malabar. The Thiyyas did not have any such experience during that period, for they had being under the British rule for quite some time.

During the times of the English rule in Malabar and to some time afterwards also, the Ezhavas did have a demeanour problem connected to this suppression in their facial and social features. At the same time, the majority Thiyyas also did have something similar in their facial expressions. However, this was not due to statutory suppression, but more due to social suppression connected to being under the domination of low quality feudal lords.

There is definitely a specific kind of sameness between the Thiyyas of Malabar and Ezhavas of Travancore. This sameness is that both of them had members among their lower social status persons engaged in coconut plucking and also doing the toddy taping profession. Yet, not everyone in both these castes was engaged in this profession. Due to the feudal content of the local vernaculars, Travancore Malayalam and Malabar vernacular, this particular profession is seen with disdain by the local people.

Now, the exact cultural sameness of the two castes springs from the fact that both of them were under the same kind of higher castes. The Nambhodiris, Varmas and the Nairs, and next the Ezhavas in Travancore. The Nambhodiris, Varmas and the Nairs, and next the Thiyyas in Malabar.

It is like Sri Lankans and Malayalees living in England. Both of them are under the English systems. Within a few centuries, there wouldn’t be any tangible difference between the two. For, it is the total social system that designs both.

DIGRESSION: Here a remembrance comes into my mind. It is connected to social placement that is already in place for a newcomer. The year must have been 1980. I was in Trivandrum. I went to meet one companion of mine in a cricket playing ground. By size I was small, compared to so many of the youth who were playing there. Suddenly the cricket ball went over a high wall and fell into the compound beyond. It was an unusual incident and no one knew what to do. However, since I was quite agile and used to climbing, I simply swung myself up the wall, jumped to the other side and retrieved the ball.

When I was coming back, the majority of the youngsters were quite grateful to me. It was giving me a social focus momentarily. There was one giant like person among them. He spoiled the scene. He simply came near me, pulled me out of the wall and held me up like a child, addressing me like a kid, in a very pose of singing a lullaby. Instead of me coming down like a hero, for having performed a physical feat of strength and agility, in front of everyone, this giant simply sent out the message that I was just a small kid, who had done a bidding of the elders. Actually, I would be of the same age of some of the players there. My companion laughed and informed me that if anyone does strive to show off, this is their experience.

I have seen this issue in the experience of many persons. The local social scene wouldn’t want a newcomer to overtake them in any manner, if they can help it. When some Thiyya persons arrived in Malabar area (an area where physical movement was quite difficult through the thick maze of forest, mountains, hills, streams, rivers, and no proper roads, then), some of them must have exhibited their ability to climb coconut trees. Immediately the local social seniors would hold them with pincer like grip in lower indicant words into the coconut climbing caste. With words like Nee, Avan Aval, Chekkan, Pennu, Avattakal, Alae etc.

The newly arrived Thiyyans wouldn’t at first know of this terrible social placing. Slowly as they get to know the language, there is no escape.

In fact, no one would dare to do a lower level job if he or she can help it. For, immediately others would use that scene to bring them down. That is the power of Malabar Malayalam. I remember that in the old days, women of higher class houses wouldn’t’ want to be seen sweeping the yard. For, it immediately would encode her as an Oal (Aval) in the others, especially in the lower class males and females. It is not easy to associate a yard sweeping female with an Avar (higher indicant word).

There is absolute danger for English nations when they allow feudal language speakers inside their nations, without first understanding the dangerous codes that these outsiders are bringing in. In Australia, they are doing the worst of possible actions. They are going to teach the local children Asian feudal languages. Once this is done, the local children would face the same prospect, that the newly arrived Thiyyas experienced. They will start to see themselves as dirt. END OF DIGRESSION

Similarly the same feudal structured classes speaking the same feudal quality languages will design both the lower castes at the same levels. Mental as well physical. However, a minority of Thiyya had the advantage of direct British social intervention that gave them the respite from such tragic repression.

In 1956, a new state was formed, Kerala. It was an amalgamation of the erstwhile kingdoms of Cochin and Travancore with Malabar district of British-ruled Madras Presidency. This brought two mutually unknown castes into direct contact.

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The English-educated Thiyyas of the early years did not have this demeanour problem. So, the Ezhavas made it a point to express that the refined looking, English-educated Thiyyas were only Ezhavas. Now, this was seen as repulsive by the English-educated Thiyyas. For, it was quite unbearable for them to be identified with a group of people who had statutory fetters on them, when they themselves had none.

Actually, I need to quote some paragraphs from CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON Printed at GOVERNMENT PRESS, MADRAS 1909. It is suggested here that readers who are not interested in this subject matter may skip this section:

1. There are, in North Malabar, many individuals, whose fathers were European. Writing, in 1887, concerning the Tiyan community, Mr. Logan states * that ** the women are not as a rule excommunicated if they live with Europeans, and the consequence is that there has been among them a large admixture of European blood, and the caste itself has been materially raised in the social scale. In appearance some of the women are almost as fair as Europeans.”

On this point, the Report of the Malabar Marriage Commission, 1894, states that “ in the early days of British rule, the Tiyan women incurred no social disgrace by consorting with Europeans, and, up to the last generation, if the Sudra girl could boast of her Brahmin lover, the Tiyan girl could show more substantial benefits from her alliance with a white man of the ruling race. Happily the progress of education, and the growth of a wholesome public opinion, have made shameful the position of a European’s concubine; and both races have thus been saved from a mode of life equally demoralizing to each.


{MY COMMENT: This is true in the case of only a very minute section of the Thiyya community. From my queries about my own family links in Tellicherry, only females of the lower sections of Thiyyas went in for living with the Englishmen. Whatever their status among the Whites was, I am told that some of these females did enjoy perfect social elevation due to the proximity to the Englishman.

It would definitely not be like the status that a Sudra girl could gain from consorting with the Brahmin male. For, in this case, it would be a Malayalam-based relationship. In the case of the Thiyya female, it would be an English-based relationship, wherein the female would not suffer from any pejorative lower indicant words from the English side. However, the Sudra female also would improve due to the proximity to the Brahmin male. The question of what is the exact caste Sudra in Kerala also comes up}.

2. All over the southernmost portion of the peninsula, among the Shanans and Tiyans, the ladder and waist-band are unknown. They climb up and down with their hands and arms, using only a soft grummel of coir (cocoanut fibre) to keep the feet near together.”


{MY COMMENT: Actually the climbing of coconut trees by the Thiyya coconut tree-climbers would be with two coir coils. One for the hands and one for the feet. I have not seen this system of coconut tree-climbing among the Ezhavas}.

3. Izhava.— ‘The Izhavans or Ilavans, and Tiyans, are the Malayalam toddy-drawing castes of Malabar, Cochin and Travancore. The etymology of the name Izhavan is dealt with in the article on Tiyans.


{MY COMMENT: Actually there is a mix up here. Tiyans are in Malabar. So the order of placing should be Tiyans and Izhavans or Ilavans}

4. In another case, a Cheruman, who was the servant of a Mappilla, was fetching grass for his master, when he inadvertently approached some Tiyans, and thereby polluted them. The indignant Tiyans gave not only the Cheruman, but his master also, a sound beating by way of avenging the insult offered to them.


{MY COMMENT: There is total repulsion for others inside ‘India’ among so many people. In fact one would find claims that Thiyyan are not from ‘India’ and that they are from Kazakhstan, Greece and such other places}

5. A Brahman who enters the compound of a Pulayan has to change his holy thread, and take panchagavyam (the five products of the cow) so as to be purified from pollution. The Valluva Pulayan of the Trichur taluk fasts for three days, if he happens to touch a cow that has been delivered of a calf He lives on toddy and tender cocoanuts. He has also to fast three days after the delivery of his wife.” In ordinary conversation in Malabar, such expressions as Tiya-pad or Cheruma-pad (that is, the distance at which a Tiyan or Cheruman has to keep) are said to be commonly used.*


{MY COMMENT: This dirtying is directly connected to pejorative indicant word connection. See my book: CODES of REALITY! WHAT is LANGUAGE?}

The claims of equality to the heights and the repulsion to the lower sections

Here, what has to be borne in mind by the people of English nations is the social repulsion of ‘Indians’ to other ‘Indians’. It is not an imagination, but real. ‘Indians’ do have many type of repulsions for other ‘Indians’. It is not connected to race or colour. And there are legitimate reasons for this. These repulsions are felt by others also. For example, when people, whose demeanour has the feature of social suppression based on their own feudal languages and social systems, claims to be equals, a natural repulsion arises. It is a creepy feeling. It is the claim that repulses.

The remedy lies in retracting the claim, and going for personal quality development. Without striving for refinement, simply saying that one is equal to a person who carries the various facets of an English refinement should not be allowed. Simply said, it is right to refute the claim. For, the claim is connected to equalising to a lower order of human existence.

Equality with the English social systems and those who practise it cannot be claimed, unless one has the mental refinement to lend the same quality of equality to those who abound the lower circles of one’s own social system.

[For example, a Thiyya man has no right to claim equality with a Brahmin, when he himself does not want the proximity of a person of caste lower to himself. In fact, only persons who have risen above all this can be allowed proximity to egalitarian English social system. Otherwise, the same negative codes will enter English.

I have seen some socially high Thiyya making jest of Brahmin’s claim to superiority. At the same time, they speak with full vehemence about persons of castes lower to Thiyyas]

Without allowing this, simply claiming equality with persons of a refined social system is nonsense. And perfectly refutable, powerfully. However if the social systems of the Asian peoples, the African Blacks and such other peoples are similar in refinement to the English systems, then there is no need to harp on equality and rights to equal dignity. For, their own social systems would be equally or more attractive. It is just because their social systems are so terrible that they all want to barge into English social systems and claim equality. They cannot bear the lower sections among themselves. They want to be with the English populations.

For instance, the Whites of South Africa kept places apart for Blacks and Whites. So what? Blacks have their own place. Make those places more attractive than the places kept apart for the Whites, by the simple means of social communication refinement. Instead of thinking on those lines, the easier route of claims to enter into the White areas simply denotes a miserably low quality Black leadership.

The trauma and the remedy

I can understand the mental trauma of being identified as a lower class. When my own children were brought up, I simply took up a stance that I am not bothered about others’ evaluation. All I did was to secure them in a social set-up in which the feudal language social system was denied entry. That did lead to many incriminating claims. There was one relative on my wife’s side who demanded the right to have my children to play with his children. Well, it was like the Blacks claiming the right for their children to play with the White children. However in my case, there was actually a terrible difference. I was quite poor at that time, living in a dilapidated house. Usually in India, people do not want their children to be with children of poorer parents.

At the other end, the local rich folks (most of the lower class employees in the Middle East) also had certain complaints. That of I not showing any exquisite interest in being with them. Usually, it is a nice thing to be known as a companion of the rich folks. However for me, rich folks with bare knowledge in English, who had never heard of British classics, did not seem quite attractive companions.

The kaleidoscopic experiences

I think it is right for the writer of this book to state that he stands apart from the scenes when writing this book. He does not claim any particular attainments or refinements. All he states is that had he been allowed to be trained in English systems by persons of English refinement, his own personal qualities would have been great. However, he was trained or rather tormented by brutal Malayalam speaking-teachers and social content. However, there is no rancour for this.

For, it is the contradictions in experiences that gave this writer a fantastic kaleidoscopic variety of experiences and insight to do a lot of writings. For that, the writer expresses his deep obligation to everyone who strove to inform him of the brutalities of a feudal language social system or position him to experience the same. For, this writing cannot be done by any person who has had the luck to live in an English ambience of exclusive refinement.

Now coming back to Wikipedia and the pages on Castes, I have to mention something more about Indian castes. As I mentioned earlier, every caste writes and rewrites their own history to be on par with the emerging social requirements. It is like the modern Blacks of Africa claiming that they were all highly educated, superbly sophisticated populaces before they were all turned into destitute by the Europeans.

DIGRESSION

There is this information from ‘Churyayi Kanaran’ [Unsigned article, Deepam, Vol. I, No.7, Kumbham 1930, p. 20: When Churyayi Kanaran (1812-1876], a Thiyya, who went on to become a Deputy Collector at Ponnani, was appointed as Head Munshi, his Nair superiors (Sirasdars) harassed him, giving him only a mattress to work on, instead of a chair, prompting H.V. Conolly, the Collector, who had appointed him, to intervene on his behalf. Now, there are a series of issues in this information. What are they?

First, the majority people of this land couldn’t sit on chairs, until British intervention came. Second, in British ruled areas, lower castes did get superior English education, that they could join the higher levels of bureaucracy. Third, the pain that the relatively higher castes naturally felt.

For, when they extend equality to him (who naturally would be quite well educated in English), they would be simply allowing themselves to be equated to the lower sections of the Thiyyas (lower caste). It would come upon that the lower castes persons would then be able to dare to think of them in Avan and Aval terms (lower He, Him, His, She, Her, Hers). The fourth issue is the most terrible. It is that appointing a native in higher bureaucratic job was not a good thing for other natives of this land. For, they get distanced from English administrators.

This can be seen in the experience of C Kanaran also. When he was denied a seat, there was an English superior to help him out. However, when Kanaran is the superior, he wouldn’t find it within his scope of understanding to refute the claims of local social codes. Moreover, he himself would know and speak in feudal Malayalam. For him, the other natives could be divided into Avan/Aval (lower He, Him, She, Her, etc.) and Adheham/Avar (higher He, Him, She, Her, etc.).

When a native man approaches him, his experience would be starkly different from his experience when he approaches an English officer. The latter would lend him dignity by the mere usage and thinking in English. The former can do anything, either defile or else ennoble him, as per his whim and wish. So, when seen in the larger context, appointing native ‘Indians’ into the administration was a tragic thing that the Crown rule did in British-India. I have seen Indians natives treated like dirt by Indian officials. The codes and triggers for this are in the Indian feudal vernaculars.

Tail piece: H.V. Conolly, the English Collector of Malabar was later cut into pieces right in front of his wife by rioters of the Mappilla Lalaha (Mappilla rioting) in south Malabar. It may be noted that this rioting was mainly spurred by the Thiyya-convert-to-Islam Muslim. So, there is not all encompassing logic to social fury. At one end, this English man is trying to bring in correction to social negativities. And at the other end, the very people who are actually benefiting from the same are spurred by nonsensical rhetoric to kill him.

* It may be noted in passing that all talk of English administration being disruptive, despoiling and exploitive were advanced by the Adheham/Avar ‘Indians’. NOT by the Avan/Aval ‘Indians’.
END OF DIGRESSION

The pains of another caste: the Nairs

There is another caste by the name Nair in Kerala. Depending on the exact location, this caste name did have regional variations. Among them also, there were variations in levels. However, they were generally the serving class of the higher castes, the Brahmins and the Kshatriyas. The Brahmins were the priestly caste while the Kshatriyas were the kingly caste. Now, unlike in the northern areas of the ‘Indian’ sub continent, in Kerala the caste system was not the four-caste one as enforced by the Sanskrit based four-caste (chathurvarnya) system.

The four castes were the Brahmins, the Kshatriyas, the Vaishyas (traders and farmers) and the Sudras (serving class). The Sudras were the lowest. They also belonged to the Aryan groups or what is locally called as Aaryans. {I have noticed that the European Aryans like the Germans do not admit the claim that that the ‘Indians’ are Aryans. Again it is a repulsion that is evident here. The repulsion to be identified with people who very obviously look different}.

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The very mention of Sudra is seen as repulsive by a lot many people in India. Actually this is not based on real facts. There is a general feeling that the Sudras are the lowest of the castes. It is not true. Sudras are the lowest of the four-caste Chathurvarnya system prevalent among the so-called Aryans of ‘India’. However, in many places there were many groups of people who were called the untouchables, who existed on the periphery of local societies.

Sudras were not the untouchables. In fact, they were from the so-called ‘Indian’ Aryans groups. They were the people who could enter into the higher caste household and work for them, in close physical proximity.

However in recent times, in the modern state of Kerala, the general wrong notion that the Sudras are the untouchables has somehow come up.

Now, when we speak about the Nairs, there is a contention among the Ezhavas and also among a section of the Christians, who were Ezhava and other lower caste-converts, that the Nairs are Sudras. The modern Kerala view is that the Sudras are sort of really the lowest caste. This whole idea is very repulsive for the Nairs. The Ezhavas and others do mention this with a vehement mood to contain the claims to superiority made by the Nairs.

A slender aspect of superiority

It would be quite untrue to define the Nairs as Sudras, even though they were the serving classes of the superior castes. By demeanours, looks and general average complexion, they are of a caste higher to both the Thiyyas of Malabar and Ezhavas of Travancore. Now, how do we claim superiority? Well, it is basically a mental mood. Like what happened to the Thiyyas of certain small places in North Malabar.

When they received English education, their general feeling was of superiority. One thiyya man, I have mentioned earlier, became an RAF pilot and his complaint was that he was not accepted as an equal by the native-British Air force officers. He had no complaints about the inferior placement he was entitled to receive from the higher castes of his own nativity. That is generally what comes about with being improved.

When many Thiyyas demanded lower caste reservation(in government jobs and professional education) for the Thiyyas, many of the superior featured Thiyyas stood against that, claiming that the Thiyyas are not an inferior caste. However, the majority were inferiors and they wanted to cash on that.

I have seen a very vibrant stance of mental superiority among the Nairs. They could have claimed that they are also a low caste and arrayed a lot of documents to prove it. However, they refrained from doing that. Now, when looking back, it was a great loss. For, they did not get any reservation in education, or in government jobs, while the Ezhavas, the Thiyyas and the Muslims received it lavishly. It was to make a huge change in the sociological standards of the social system. I remember being told by certain Thiyya elders in Tellicherry that they had vehemently stood against the branding of Thiyyas as a lower caste. However, the vast majority of really low level members of the caste and their leadership stood for a lower caste branding and consequent reservation. However, it was a very bad thing. For, it gave a premium to being low class.

The tragic side of reservation

With reservation, what went wrong? People with low-class behaviour to the public became government officers and officials. Their pejorative filled communication standards became acceptable. There was no value in being refined and polite. The social system started giving value to corruption and bribes. The earlier stance of imitating British standards simply was washed away from public knowledge and remembrance.

Claiming reservation is equivalent to claiming to be mentally handicapped and that for that very reason, I should be given a higher job and right to enter into higher echelons of education. Quite obviously there is something wrong in the logic.

Now, the Nairs were also quite desperate to keep a distance from the Ezhavas. For, they were the group closest to the Ezhavas. The desperation was more caused by the crudeness of the Malayalam language in that if the lower caste individual treated them as equals or as lower, it could have its corresponding changes in the indicant word codes. This could be a very unbearable thing to happen. The unbearable-ness of this issue cannot be explained in English. Now that is also another problem. For, there is a great negativity. However, there is no means to explain it to a person who is a native-English speaker who does not live in India.

That they are not Sudras can be accepted. However, the next question that comes up would be, then who are they? They speak much about their martial history, that of a Nair Pada, a Nair army. Well, then martial means fighting. Fighting means Royal. That means, Kshathriya. They went about claiming to be Kshatriyas. It was a very funny situation. In that the Kshatriyas are really the royal families. In Kerala they are generally called Varmas.

Now in all these things what an average English reader should bear in mind is the repulsion of each group of ‘Indians’ to be identified as another ‘Indian’ group. They view the others as repulsive and want to maintain a very detailed distance from them, even in words. Now, is there anything great or powerful in being connected through words? Well, there is. Actually almost all social communication, command routes, prestige, stature, ‘respect’, concept of right and wrong, acceptability of actions and many other things are connected to what words are used, and how they connect a person to other people and institutions. If a native-English reader claims that he has understood the gist of the above line, then he or she is being very, very foolish. For he or she has not understood anything.

I have seen this type of repulsion among African Negros also. Once, I mentioned to an African Black that I knew another person who was from his race. I mentioned that man’s name. Immediately, his face went into a terrible contortion. He very vehemently said that the other person was not from his race, but from some very inferior race.

Grey areas of human equality

For a long time, the Nairs used to claim that they were Kshatriyas. It was a desperate ploy to escape the dirtying done by lower caste people. If the higher castes like the Brahmins and the Varmas call them lower caste, there is no problem. However being categorised by the lower castes as lower caste, is a dangerous equalising. Only people from feudal language social systems can understand the terribleness of equalising. The foolish people of English nativity cannot understand that equalising is liked only upwards.

For instance, the Blacks of English nations have problem only if they are not treated as equals by the native English Whites. However, if they are to be treated as equals by the lower classes of the Black nations of Africa and of the Asian nations, it would be totally another proposition. An equalising proposition which they would fight against with everything in their possession. They would have terrible complaints about this equalising.

Ineffective attempts to forestall negativity codes

I write this to specifically to demark the grey areas of the slogans of Equality-Liberty-Fraternity. Actually each of these things needs a lot of deeper analysis. The French stance was quite shallow. However, they did understand that there was some problem with their tongue. For, they tried to bring in another term, ‘Citizen’ to overcome some social communication issue.

Karl Marx, a German Jew was also aware of some communication issues in certain languages. He brought in the term ‘Comrade’. However, in feudal language nations, this term ‘Comrade’ couldn’t remove the innate hierarchical structure of the social communication. In these nations, the Communist Party itself is an epitome of feudal communication. Just a reflection of the very feudal social structure it is committed to remove.

Mere political philosophies cannot change the social structure. What is required is a change in the communication software.

Now coming back to the Nairs, I did see once a detailed research done by two American students on Nairs with the active collaboration of some Nairs here in Kerala. It came in a Kerala edition of an English newspaper. It was detailed that the Nairs are Kshatriyas. I am sure that for writing this nonsense, the duo could have received their doctorate. In many ways, this is the standard of understanding about non-English social systems among persons from English nations. And also the standard of academic doctorates. In the current day environment, the information that filters into English systems about feudal language society and the various triggers inside it more or less is zero in terms of correctness.

Suppose I am to do intimate research into the world of dogs. I befriend one dog who has learnt English. He takes me into the interiors of his world. He tells me much about the social hierarchies inside them. However, when it comes to something that touches him personally in terms of any social or familial group stature, there is always a grave danger that what he informs me would be doctored information.

See these lines in CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON, c.i.e.. ASSISTED BY K. RANGACHARI, m.a.: For the following note on the Izhavas of Travancore, I am, when not otherwise recorded, indebted to Mr. N. Subramani Aiyar. It is seen that the information that Thurston derived could have been filtered and doctored by two natives, both of the higher castes of those days.


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Last edited by VED on Sun Oct 29, 2023 5:54 pm, edited 1 time in total.
VED
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36. Understanding a single factor of racism

Post posted by VED »

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The frills that get deleted in translation

During the colonial days, at least a minor section of people had been living in feudal language nations, and seeing for themselves the fact that there is something dangerously different in these social systems. Now, the information that gets passed through is a much filtered one. All information for which some standard English words can be found will pass through. However, when English words are used, a lot of frills attachments get removed.

For instance, see this word Gauravam in Malayalam. It is translated as Serious. However, the meaning in English has lost a tremendous amount of frill feelings, emotions and power in the first word. The first word actually can have a very dangerous level of brutality in it. How can one explain it in English? Well, that is the tragedy of current-day English nations. They live in a very se