94. LANGUAGE: CONFLICTS AND CONTROVERSIES

LITERATURE-LIGHT AND DELIGHT

94. LANGUAGE : CONFLICTS AND CONTROVERSIES

So, our native litterateurs are at it again: condemning English and pleading for the native tongues in education.

This time, Bhalchandra Nemade, the Marathi writer who won the 2014 Jnanpith Award said recently that English should be eliminated from our educational system. It is killing the other languages. 'What is so great about it?' he asked, and said 'it did not even have an epic'. He could have stopped there, but didn't: he went on to say that Mahabharata alone had ten epics in it. He could have stopped at least there, but didn't. He questioned the literary merits and style of Salman Rushdie and V.S.Naipaul, accusing them of pandering to the West.. And Rushdie gave him back.

The surprising thing is that Nemade has studied  and taught English and comparative language! In expressing such hatred for an international language, he is acting like a typical local politician, and not like a man of letters. 

Gandhiji started the trend of attacking  learning through English medium, and excessive time spent on learning it and its literature for which he had no use; but he did not belittle the language.He referred to his own experience and said that "English medium created an impassable barrier " between him and members of his family who did not know English. He said in the 'Harijan' on 9 July 1938:

We had to learn several books of English prose and English poetry. No doubt all this was nice....I am unable to say that if I had not learnt  what I did of English prose and poetry, I should have missed a rare treasure. If I had, instead, passed those precious seven years in mastering Gujarati and had learnt Mathematics,Sciences, and Sanskrit and other subjects through Gujarati, I could so easily have shared the knowledge so gained with my neighbours.

I must not be understood to decry English or its noble literature.....But the nobility of its literature cannot avail the Indian nation any more than the temperate climate or scenery of England can avail her. ....Why need I learn English to get at the best of what Shakespeare and Milton thought and wrote?

Gandhiji said that Gujarati boys and girls could have learnt Tagore's "matchless productions" or the short stories of Tolstoy , without knowing  Bengali or Russian, through Gujarati translations! He said that higher education through the medium of a foreign language has "caused incalculable intellectual and moral injury to the nation."

There are some basic confusions here. The damage was caused not by the English medium as such but through what was taught through that medium. Macaulay's scheme eliminated Indian thought and and science, and allowed Indian literature to a limited extent . 


 Vivekananda, Tagore, Sri Aurobindo , Jagadish Chandra Bose,Ramanujam, Dr.Radhakrishnan, R.K. Narayan etc could make the world understand India and her greatness only through English! They mastered English to advance India and Indian subjects, and promote Indian interests. It is not the fault of the medium that we faltered; the fault is with us- our colonial status before Independece, and colonial mind-set since then.

Jagadish Chandra Bose Lecturing at the Sorbonne,Paris
1926, on the nervous system of plants.

Srinivasa Ramanujam

It is not easy to translate great literature even from one Indian language to another. And today, it is absolutely impossible to teach Mathematics, Sciences and other subjects through translations into Indian languages.

Gandhiji talked of our " false, de-Indianizing education". This has more to do with the content of that education, not the medium,necessarily. After all, has not the govt of "free" India continued with the same arrangements?

Disappearing languages- global trend.

Languages have been disappearing throughout history. Within each language group, many dialects have become extinct. The rise of imperialism and spread of colonialism led to the dominance of European languages. This was also the period of the rise of modern science. Economic strength and commercial interests were mainly responsible for the spread of English. Now it has become truly international. 

Dorothy Pentreath, last native speaker of the Cornish language.
1781 engraving.

Last three speakers of Magati Ke, one of the six dialects of an aboriginal language in Australia, whose total population was 100 in 2001.

It is estimated that there are between 6000 to 7000 languages in the world. Experts consider that 50 to 90% of these languages will disappear by 2050.

The problem faced by local or regional languages vis a vis English has to be understood in the right historical context. With the rise of globalisation a new type of  international commercial colonialism is ruling the world. The UN, World Bank, IMF and WTO are its executive arms and agents. No country is really or totally independent today, even in internal matters. Economy of no country can function alone. Even the seeds used by farmers are genetically modified, controlled and purveyed by multinational giants, thus restricting their natural variety and proliferation, against which govts are powerless. 

The world is losing bio-diversity; animal and plant species are disappearing. Local communities are losing their autonomy and identity. Smaller cultures with different styles of life are vanishing. With large scale migration to the cities and towns, countryside is getting deserted. Problems faced by languages are to be seen in this context. It is another form of monoculture.

With such migration comes the loss of not just economic independence, but  loss of  cultural independence too,and the gradual loss of dialects and variations; the richness of languages is arrested by the standardisation of language use under state-sponsored education.

Colonialism spread the European world view and the European ideas  and approach to everything. People were taught and indirectly forced to look at themselves and their systems through European eyes. Today, the world economic order is accomplishing this silently, but with greater force.

 In his 1909 book "Hind Swaraj"Mahatma Gandhi identified the problem as the rise of "modern civilisation" and not just "western" civilisation. He thus correctly understood the core issue- it was a 'clash of civilisations', in the words of a modern scholar- Samuel Huntington.Gandhiji said his Swaraj was  "to keep in tact the genius of our civilization". But later on, he took on too many issues and lost focus.

If we take all factors together dispassionately, we will understand we are up against "COSMIC" forces, and the dominance of English language is just a symptom.

All Indian languages, including Hindi, face the same problem: they may have rich literature, but they are just that: literary languages,in none of which any modern subject can be taught- not only the hard sciences, even the humanities and every variety of technical subjects. In the last thousand years, our languages have not grown at all, to be able to handle modern developments in the sciences.. For two hundred years, our youngsters have been brought up without much touch with our own classic literature and its traditions. This trend was only reinforced under leftist and 'progressive' forces. We have followed every Western trend even in literature. Those who study through the medium of their mother tongue will be totally cut off from the world of advanced  thought, be intellectually stunted, and face a dead end. 

Add to this the tremendous strides made in the area of Information Technology for which none of the Indian languages is fit or adequate.

There is just no solution to this problem. Reality has to be faced.  The best we may hope to do is to use English to promote our interests, not  drop its use.. Mahatma Gandhi missed this simple truth. What can we expect from lesser mortals?

The footwear may be from Japan, the pant may be from England, our breakfast cereal may be from the US, but what prevents us from being Indian in heart and mind? It is the content of the education we have received . Blame the men who kept it so even after Independence, and not the medium of the language.

India is the second largest English-speaking country in the world. This position can surely be used for our advantage. Let Indians first learn to treat other Indian languages with respect, and not discriminate against linguistic minorities.




Note:
Some quick number-munching about Indian languages:

1.George Grierson, Irish linguist and Indian civil servant counted about 364 languages between 1894 and 1928.
2. Govt. has not conducted a comprehensive language survey.Its official estimate for the total number of languages was 1652 in the 1961 census but was mysteriously reduced to  182  in the 1971 census.. It does not count a language spoken by less than 10,000 people. Govt. of India is deliberately suppressing linguistic data, and arbitrarily reducing the number of languages. 
3.In its survey directed by Ganesh Devy, the Bhasha Research and Publication Centre (first report issued in 2013) found that:

• India had 780 languages
• Another 100 may be existing

4. About 220 languages have disappeared in the last 50 years; another 150 could vanish in the next 50 years.

6. Though we have linguistic states formed around one language, no less than 10 languages are spoken in each state. Over 200 languages are spoken in the Delhi region.

7. Many largely-spoken languages like Bhojpuri, Kutchi, Tulu, Konkani, Coorgi (Kodava) etc have no state of their own!

8. Hindi is growing fast, edging out other local languages. Awadhi, the language of Ram Charit Manas is spoken by 45 million people,across many states, but it is taken as part or dialect of Hindi, and it has no state of its own! ( There are more than 50 countries in the world with a population of 10 to 50 million!)

LITERATURE- LIGHT AND DELIGHT 78. LITERATURE,LANGUAGE AND VIOLENCE.

LITERATURE- LIGHT AND DELIGHT

78. LITERATURE, LANGUAGE AND VIOLENCE

War without violence or violence without war?

We like to think that we know what violence is- after all we have read about the two world wars, the Korean War, Vietnam war, numerous other conflicts in all parts of the globe. We know something about the cold war- though the violence there was not so open, physical . It was more about contentious political and economic philosophies, competing for supremacy. But it was a war for people's minds, and control over their lives. The world is witnessing violence by Jihadis- of the most brutal kind. Nearer home, we saw violence in Sri Lanka. At home, though Mahatma Gandhi is credited with having got our Independence without violence, we have witnessed violence of every kind, on every possible ground since then- language, state border, water-sharing,reservation in jobs, etc.

Violence  has become such a part of our consciousness that we speak of "war" routinely- war against poverty, illiteracy, corruption, war even for peace! In the 60s, one scholar- Krishnalal Shridharani-  even wrote a book on Gandhiji's philosophy calling it "War Without Violence". But thoughtful people used to point out the hidden violence involved in Gandhiji's methods: when he undertook a fast for some cause, did it not amount to forcing people opposed to his way of thinking to embrace his position? It should really be called "violence without war"!

Unseen violence to mind and spirit

We associate violence with some physical assault, and bloodshed. But what about the damage to mind, heart, self-esteem? To personality? To self-expression?

Years ago, I copied down the following in my notebook:

"Who is to say that robbing a people of its language is less violent than war?"

    

 -  Ray Gwyn Smith.

Sadly, I did not note the source.

Subsequently, we read many reports from international agencies that many ancient languages and dialects are facing extinction. 

But we have experienced other kinds of violence relating to language. Some are happening right now.

In our generation, we completed our secondary education through our mother tongue, with English being taught as second language from the 6th standard. The syllabus was simple, small and uncomplicated and we had so much time to learn, think, dream, and absorb- not just cram. Most of us could read  a novel or newspaper, and write at least a page without glaring grammatical errors. The stress was on the basics- just learning to read and write.

When we entered the University, the medium switched to English, mother tongue becoming the second language, even optional in the big cities! This led to rote learning in the science subjects, but the humanities and social sciences called for some linguistic ability and originality. When a hundred fellows wrote about what Newton's laws were, they wrote the same thing, in the same words. But when ten people wrote about Ashoka's change of heart or Akbar's Din Elahi, you got as many versions! This was the pain, and also the fun, of mastering the humanities- you had to master the subject and English both! I would go a step further and say, such people mastered the art of life too! Economics, Political science, History, Philosophy, Literature- they do give a perspective on life. One can bet their theories are mostly speculative and wrong, but they make men! Science makes technicians, automatons, morons!


From English to English medium!

But soon, the craze for English medium started, even from the lower standards. In the convents ,and the schools run by their local imitators, speaking in mother tongue was prohibited during school hours and some schools even imposed fine on children speaking in their language! Today, there is something called pre-school, pre-nursery even before the Kindergarten. And everywhere, they teach in English! Is this not a form of violence we are practising on children- our own children, as we are preventing them from expressing themselves in the natural manner and forcing an alien language on them?

The scene is so confused. The state govts want to impose their language on everyone in the state, when parents do not want it. Central govt.imposes Hindi on everyone, and fools everyone with a three-language formula, when the Hindiwallahs just have to learn their mother tongue and English, while non-Hindi speakers have to learn three by the sheer force of circumstances and the Constitution. January 26 is Republic Day, but it is the day of Hindi Imposition on the South and other non-Hindi areas! This is constitutional violence!

This process involves another violence- the murder of Sanskrit- which it the mother of Indian languages and the source of all Indian thought in all languages of India in all subjects! If the three language formula simply means Mother tongue plus English plus Sanskrit, all Indians will be constitutionally equal- as English and Sanskrit are nobody's mother tongue- and do not confer any unearned advantage on any one! For all practical purposes, two language formula would do: mother tongue and English!

There is a type of violence even in learning English.Which is correct English- English English or American English? In writing, the computer has solved the problem: it will choose the form given the command! Most people are indifferent; even our newspapers are increasingly adopting American. We are so slavishly American, that we do not even use the Indian words for large numbers- it is all million, billion, trillion dollars now- not lakhs, crores of Indian rupees. Even our economists talk of our national income in terms of dollars. Is this not a violence to our national spirit ?

But speaking English creates its own problems- problems of diction, accent, etc.

I was fortunate to listen to the  speeches of Nehru and Rajaji and the lectures of Dr.Radhakrishnan- he did not give speeches, he only lectured! Even a simple inauguration would be scholarly,studded with quotations. Nehru was educated in England and spoke like an Englishman. Dr. Radhakrishnan and Rajaji were more Indian, but each had his distinctive style. Rajaji spoke in measured words, would build up the argument and he spoke from a moral and ethical framework. He spoke English naturally, like an Indian. It was idiomatic, correct and telling in its effect.His speech was like finely-chiseled sculpture. But he was not an orator. That Dr.Radhakrishnan was! He combined such erudition from the lore and literature of East and West, and his language flow was a pravaham- unstoppable flow of such force and majesty. One always felt sorry that he had to stop!

Dr.S.Radhakrishnan


 But the point is, each one had his own style, each one spoke English like an Indian and there was no conscious attempt to imitate any one! They were natural, and naturally Indian. But today, which top-ranking leader can talk like that? And we have got schools to teach us to talk like Americans or the English.

I often wonder if these people have listened to native speakers ever! There is no one standard way of speaking any language anywhere in the world! I was taught English in college by 3 Englishmen- two of them from Oxford. But each had a distinct style and even pronunciation. I asked one of them about Fowler's 'King's English'. He asked me how many people got to talk to the king! Rules about writing were rather strict, as there should be no ambiguity in the expression of fine thoughts, but cultured speech permitted more variations, without degenerating into slang. When we force one standard way of speech or even writing, we are indulging in another kind of violence! But this is practised now in the school system in Tamil Nad! And the odd thing is that they say the pronunciation of Sri Lankan Tamils is best!

When children were sent to the convents or Christian schools, a funny thing happened. Most of the nuns were Keralites- and they had their distinct pronunciation, in Malayalee accent! So the children naturally imbibed this! I am not saying it is wrong. I am just saying it happened this way! After all, do we not feel this when  Jesudas, the Master that he is, sings Hindi songs? It is quite natural. We are told that even Lata Mangeshkar could not pronounce Urdu words properly, and Naushad and others had to train her. And see how differently Rafi and Talat Mahmood pronounce Urdu words- both natural speakers of the language! Don't we enjoy both!

Language is such a lively thing! The variations in writing styles and pronunciation add richness, depth and variety. It sure can lead to some odd situations, but we can learn to enjoy. We called ground nut as 'Kadalakkai' in Tamil in Salem. My wife came from a different part, and she called it 'mallakottai'; the more popular version would be 'mallatai'. And a standard newspaper like Dinamani would give the market rates for 'manila kottai'. Now which one is the right one? 'Olakkai' in our part meant the long  thick wooden pole with iron-clad ends used to dehusk paddy or make beaten rice at home; but this word meant the small iron tool, about  18" long, used for digging earth in the part my wife came from! This we used to call 'Kadappaarai'!  In high school, our Tamil teacher, who came from Tanjore dist and  was a Saiva scholar would confer the title 'Olakkai' on any boy who could not answer a question but would stand erect and still! ( But in writing, it is always spelt "Ulakkai"! This is a peculiarity in Tamil in respect of many words!)
  "Panam" generally meant money in Tamil, but 'a panam' would mean 2 annas in Trichy, and 2.5 annas in Tanjore! Incidentally, this was the salary Vidura was supposed to have recieved in Mahabharata times! And his house was reported to be in a dilapidated condition! (Poor soul! No Vastu consultants were probably available to tell him how a minister 's  house should be!)

Vidura (left) with Dhritarashtra
Gita Press, Gorakhpur


Language is naturally plastic. Let us not do it violence by straight-jacketing it and preventing its naturally   growing  expression and variety!  

LITERATURE-LIGHT AND DELIGHT 76. LEADERSHIP AND EDUCATION

LITERATURE- LIGHT AND DELIGHT

76. LEADERSHIP AND EDUCATION

Great leaders are educators- not so much in words, as by example.They don't teach formally- their lives do- naturally.

Gandhi and Adam Smith

Mahatma Gandhi taught- both by example and in words. An important aspect of his life was the volume of his writing. He wrote on many things, always clarifying the point and making his approach clear. On Swadeshi, Khadi, Swaraj, evils of drinking, nature cure, education (nayi talim) he kept on writing and educating us all his life. 

The other thing he taught us by his example was that you can really serve the society from wherever you are, even when you do not have official position or power. Just by choosing the ways you spend your money, you can enrich or impoverish your immediate society. This was his definition of Swadeshi.  He said we cannot serve the country- we are small, our capacity limited. But we can serve our neighbour- no one was too small for that. This is the real meaning of swadeshi.He gave us a practical formula for this: Recall the face of the poorest person you saw. Ask yourself whether the money you are about to spend would help him. We have learned all the words, but forgotten the formula, and neglected to follow it in practice.

Just contrast this with the wisdom propounded by Adam Smith as the foundation of a market economy: 

In civilized society he (man) stands at all times in need of the co-operation and assistance of great multitudes, while his whole life is scarce sufficient to gain the friendship of a few persons.......But man has almost constant occasion for the help of his brethren, and it is in vain for him to expect it out of their benevolence only. He will be more likely to prevail if he can interest their self-love in his favour.... It is not from the benevolence of the butcher, the brewer,or the baker that we expect our dinner, but from their regard to their own interest. We address ourselves not to their humanity  but to their self-love, and never talk to them of our own necessities but of their advantages.

The Wealth of Nations: Book I, Chapter II


Today, we follow neither Adam Smith, nor the Mahatma!

After Gandhi, Rajaji!

After Gandhiji, it is only Rajaji who wrote to educate the public on matters of national importance. And he wrote over many years, week after week, till about a week before he died at 93! He came back from Delhi in 50 and retold the itihasas in Tamil for general readers . But Sri Prakasa as governor brought him back  to  active politics  to steer Madras as CM  in 1952  ( when he was 73),when Kamaraj as TNCC president had felt unequal to deal with the communists and the strong Telugu contingent. 'Malignant stars have brought me into politics again' he said. This proved prophetic as he had to resign in two years in the face of a controversy over his educational policy. Kamaraj had said that he could give up the educational policy and continue as CM, but Rajaji said that he had brought in the policy after careful thought in the interest of the people and he would not cling to the post by giving it up. I personally felt that for once, Rajaji  was not right. He could have introduced the policy, changing the name and some of the explanations he gave. He certainly did not read the signs of the times, in Madras. I wondered whether he had lost his famous foresight. C.Subramaniam, his trusted lieutenant and loyalist , said that Rajaji had also committed a strategic and tactical blunder in introducing the policy without a discussion in the cabinet! Those were the days when parliamentary procedures were respected and followed! ( not the days of Amma, when the  cabinet is a bunch of pages). I really wonder what made Rajaji do it , in that manner! After all, politics is the art of the possible. Diplomacy is necessary even for good things. As a lawyer, surely Rajaji knew that bad advocacy can spoil a good case!

But 1954 also saw the birth of another Rajaji. The man who joined the Mahatma and built up the congress in Madras now rose against it on an all-India basis. He rose against the Avadi resolution of Socialist Pattern. After writing about it individually for some years, he started the Swatantra Party in 59 when some noted all-India figures joined him. He relentlessly analysed and criticised the economic policies of Nehru, his megalomania, the political totalitarianism it was heading into, the absurd foreign policy-  every aspect of the Nehru regime. It was unfortunate that two notable figures of the time- J.P Narayan and J.B Kripalani did not understand him and join him then- it took 15 years more and the Emergency for them to realise the truth of what Rajaji had been writing. They later admitted their fault. Even Lohia the socialist once regretted that he had not joined forces with Rajaji! And it took 30 years and economic bankruptcy for the congress govt to realise the truth of the economic analysis of Rajaji!

In between, Rajaji also opposed the imposition of Hindi in Madras. Here too , there was an irony. In 37,he had himself introduced Hindi in Madras and become unpopular among the general public there, Now, 30 years later, he opposed Hindi and became unpopular in the North! He had opposed the linguistic division of states and the creation of Andhra and also the naming of Madras as its capital! He had given a formula on Pakistan which no one liked. He had opposed Quit  India and become unpopular and congressmen never forgave him for that!  To a casual reader, it would appear that he was contradicting himself and burning his politcal boats periodically! Who would have the patience to understand the evolution of his thoughts in response to changing situations? Who would understand that consistency was the hobgoblin of little minds? But he also got new boats as he burned the old. The opposition to statism, to permit-licence-quota-raj and a turn towards a free economy was the last boat he steered. This was the policy adopted in 1991 in the name of Reforms, though it is still halting and half-hearted and at times looks phoney!

Rajaji wrote regularly on all these current issues. He found time to read other serious literature and wrote about them . He wrote about world issues. He wrote about personalities. A two-volume collection of his writings under the title 'Satyameva Jayate' was brought about some years ago.It is not available now. His writing was not polemical.It was not negative- though criticism and he always made constructive suggestions. Herein lies the educational value  of his writing.

But one caution is necessary. Once, delivering an address in Pune, he said that just as a coal miner did not understand the chemical properties of coal, Gandhian workers had not understood the real value of Gandhian thought! In his own case the thought is there but times have changed. Free enterprise is not today what it was in his days! Market economy does not function on the basis of competition. Technology is such that small and medium enterprises cannot survive today. Govt.-big business nexus is the reality of economic life. Economic independence of nations has been swallowed by the new world economic order. The mega forces controlling the world economy are invisible,not fully understood and beyond the control of national govts. So, even the most ardent admirer of Rajaji cannot advocate an unconditional adoption of his recommendations now, just as many ideas of Gandhi himself are outdated. But we can certainly learn from them. 

Knowledge and responsibility

 Knowledge imposes a burden- of responsibility. In the 70s, the official khadi establishment came up with "polyvastra"- a blend of polyester with cotton, woven in the khadi channels. I had long been a student of Gandhi, and knew his basic definition of Khadi: hand-spun and hand-woven natural cotton (or woollen) fabric. How could the synthetic polyester be brought under  the khadi name? I was in Ahmedabad then, visiting Gandhi's Sabarmati Ashram every alternate day. I could not stomach this. I wrote to Navjivan Trust, and the KVIC that this was a misuse of the khadi name, that they were doing injustice to Gandhiji. Some reply I got from one of them,saying khadi was not getting popular, that it had to be promoted, that polyester was being increasingly used by people and so, using it with cotton under khadi would promote its use! I said that   khadi  had been defined by Gandhiji and we could not fool around with it;he would certainly not have approved of polyester, as it was a chemical product, not a natural fibre, hand spun, as defined by Gandhi. There was no response from them!

Gandhiji had created the entire Khadi movement as a voluntary private initiative of free individuals,without official patronage or support; after Independence, it became a govt. outfit and lost its orientation! We failed to learn from Gandhiji.

Learning on the job

In 35 years of service, I attended many training programs, seminars,workshops, etc on motivation, leadership and so on. I heard so many people speak, some eloquently. But I did not meet managers or bosses or executives who actually were leaders and exhibited leadership qualities- either in the govt or in the PSUs- except two individuals.

Both of them were my bosses- ten years apart. Both of them were not given much to talking. But each action of theirs and interaction with them was a learning situation. The message went in, quietly. They lived their principles.

One was about to retire in a few months. He was only an old matriculate, but with sound knowledge and language. He taught me to treat the employees fairly, never to take advantage of their weakness, never to use office position to settle personal scores,never to use flowery language when simple things would do, be simple and direct in notings.He taught me the meaning of 'effective communication'.

It came about this way.

His youngest son was in the 10th or or standard and daily he would visit him in the office. The boss would give him some work and keep him busy. One day he came with an assignment to write an essay on some subject to submit to school. The boss asked me to write something to help the boy. I took it as an opportunity to impress the boss, and wrote a big essay, giving all the quotations I could bring in, using the choicest language. The boss read it and said: 'you were asked to write something to help a boy in the 10th std, but you tried to show what you knew.. Will the boy understand? What is the point in writing something when the person for whom it is intended cannot understand? Do not use a big or difficult word, when a simple one would do. Address the person and his needs.Do not exhibit your knowledge unnecessarily.' I learned what communication meant. Never again did I repeat the mistake.

This boss  taught me the importance of following correct procedures under all circumstances. Once an employee was found to have committed a grave error. He was a good worker with a clean record of 20 years. His department head wanted to help him and so did not want to report the matter in writing. I was handling personnel matters and so told me his position. I saw the service file of the employee and agreed with the  officer that the employee had good track record and deserved sympathy. We both went to the boss and reported the matter. He did not agree and asked the officer to record the incident and submit the report as required under the rules. After he left, he told me: 'You are young and inexperienced. You are right in pleading for an employee with a good record, over an honest error. But you should do it in the proper manner. Follow the procedure, go through the disciplinary proceedings. But since I am the final authority, submit to me for lenient treatment in the light of past record. On the contrary, if  the matter is not reported, it would set a precedent and even serious cases may be suppressed. It would be cited by the union in other cases, even where leniency was not justified. You would also be compromising your position and become vulnerable.' Over the next 30 years of service I realised the truth of this.There are enough ways to do good and render justice, even while following the rules!

This boss also taught me what was magnanimity-forgiveness, Christian forgiveness. He was a disciplinarian and had initiated some proceedings against some employees. The union took it up and issued circulars against him, some of which were objectionable in language and content. He initiated defamation proceedings in court. The employees' lawyers knew that there was a case, and its consequences. In league with the boss's own lawyers, they managed to drag the proceedings  till the last day of his service! On that day, the judge was to deliver his verdict. In the court, he told the boss that  the charges were proved and enquired what would be the official line if the verdict was delivered. The boss said that it was a criminal case and if the employees were found guilty, they could even be dismissed from service.The lawyers knew it of course, and there was a hush . Then the boss added: 'My lord, I am retiring today. The boys are young and do not know. I don't want the boys to lose their service, but I want them not to do such a thing in future to anyone. If they apologise even now, I am prepared to withdraw the case.' The boys were brash, and adamant but the lawyers persuaded them to realise the consequences and apologise. They did. The judge allowed the case to be withdrawn, with the advice that the union should issue a circular about the apology.

The other boss taught me to groom subordinates, to delegate authority, to be innovative on the job, to exercise judgement and take decisions and face the consequences boldly. 'If you take a hundred decisions some are bound to go wrong- that is how it works; but taking decision is the only way to take correct decisions. Don't fear- the system will protect honest mistakes.' He also taught me that powers should be delegated to subordinates after ascertaining their suitability ,  but once delegated, I should not needlessly interfere and undermine their confidence or authority. He himself demonstrated this in two vital cases.  

Once a delegation of local chamber of commerce came to meet him over a matter which pertained to my dept. He was the boss and could certainly have handled them. Instead, he received them, talked to them nicely  and told them: "Gentleman, so and so is the officer handling this matter. You can meet him and have the thing sorted out'. So he sent them on to me; and before they came, he told me on the intercom about it and also advised me: ' I have sent them to you because you are handling this subject. I have no interest.Handle it your own way, take your own decision.' One can realise how much this would have enhanced my standing in the eyes of the Chamber! And how much it  enhanced by responsibility! How many bosses would do it , when they want to corner all the 'glory'?

The other occasion was when there was a labour problem in my division. The union found that I would not yield, stopped work and nothing moved in the dept. up to 4p.m. The union leaders then went to the boss. He was then leaving for Delhi for official work. The union wanted him to intervene and tell me what to do. He would have nothing of it. 'He is dealing with the matter and settle with him'. He left for the airport, but on the way, he stopped somewhere and telephoned me: 'The union boys came to me as I was leaving. But this is your subject and I do not want to interfere or influence you. You know the matter better and take your decision.' Again, how much this would have boosted my standing in the union! This also made me aware that now I had the added responsibility of the interests of the boss! Above all, while he left the decision to me, he hept his position as the final, appellate authority!

Incidentally, both these bosses were Christians- one Goan, one Mangalorean, from traditional families. They were good, practising Christians, but not  outwardly showy. In 35 years' service, I worked under many bosses, but did not meet others like them. There were many pious and outwardly religious people, but not 'leaders'. They have been my teachers and mentors.

Marrying a ghost!

There is a saying with us that if you marry a ghost, you cannot refuse to climb  the drum-stick tree! May be, we would call it occupational hazard, now.

One aspect ( or problem) of rising in the hierarchy is the duty to entertain and be entertained. It involved groups, and at times individuals.The hardest part was to entertain non-vegetarians, and also those with drinking habits. 

This was particularly hard for me. I had passed up an opportunity to join the private sector soon after college because of this very problem.

I was liked by my college teachers and principals. Once, just as the final M.A exams were over and I was preparing to leave the hostel, the principal, Fr.T.A.Mathias sent for me. As I went to his quarters, I found another person sitting there at the table, and we had tea. Then, father told him : "this is the one I was talking to you about." We then had some discussion for some time on current economic issues and developments. I was a strong advocate of free enterprise (from a theoretical angle), against planning, admirer of constitutional monarchy of the British type, liked English classical poets. I did not know who the person was, and it was impolite to ask; since I was in the presence of the principal, I had to impress him! So, I went on talking on all these subjects, at my argumentative, passionate best! About an hour later, we had another round of tea and I was granted leave to leave. The next morning , the principal sent for me again. He told me: " You idiot, you did not know who he was and went on talking! He had wanted to ask you certain things, but you did not give him much chance! Luckily, he liked the subjects, though not the vehemence and the passion with which you spoke! He is my brother Thomas, General Manager with Hindustan Lever. You may say, he sort of interviewed you! He asked you to apply for a position as executive trainee with them , as soon as your results are out. He is arranging to send you the form. He said he will get you the interview up to the GM level- beyond that will be on your performance. But learn to talk less." Well, I got the form in a few days. But as I went through, I realised I had to develop lot of 'socialising' skills. It also involved adopting certain Westernised ways.I was basically a loner, happy with books and limited company.And I was a nationalist, not withstanding my liking for English Constitution and literature! So I did not apply!I can't say who lost in the bargain- me or Hindustan Lever! It  happened  50 years ago but looks like yesterday!

So, it was now ironical that after 25-30 years, I had to develop those very social skills- partying and all that meant! I missed most parties, attended the unavoidable ones in my official role. In the process I met some remarkable men. 

Once in a Delhi party, I was standing in a corner, with a glass of soft drink. How many  could  one have in that intensely cold AC hall? I had to hold one as long as I could, pretending to sip but not swallowing- so that they would not keep filling! I did not know, but one person had been watching me! He came over, and we fell to talking. I found out that he was also a teetotaller, and had been seeking a kindred spirit! We discovered many common interests. He was heading a management training institute and later gave me opportunities to lecture there!

The other incident was at Bhubaneswar. There was an All-India conference of some trade associations and I was asked to represent my institution. I wanted to avoid, knowing what such things involved, but my boss, who rather liked me,  and whom I respected, said: 'You fellow, you refuse to go abroad. You should at least go here. These are opportunities for you to meet people outside your own field , and also to project a proper image of the organisation. Put up with small inconveniences, but go.'

So I went. It was a grand,gala affair, in the Krishna Oberoi.  The mornings would be taken up with business matters; in the evening there would be cultural programs. One evening, there was a Hindustani flute recital. I went there , but the attendance was rather thin. I sat in a corner. I did not know anything about Hindustani music, but the artist was playing Desh raga- one of the only two or three I could identify! I was enjoying thoroughly, with all the body gestures as I was sitting unobserved- so I thought! I was wrong- some one had been observing me! He came over and started talking about music. I knew he was a delegate to the conference, but nothing more. He was surprised that a South Indian was enjoying Hindustani music.I said it was the only raga I could readily identify and so was enjoying. He then said that Hindustani music gave large scope for improvisation, whereas Carnatic music was lyric-based and restricted the scope. I did not want to leave, though I really did not know much about any music. I gave my impression. I told him, the essence of music was to experience the rasa of bhava; that there was both raga bhava and sahitya bhava; that while Hindustani rasikas could only enjoy the raga, we could enjoy both. Then I told him improvisation consisted in delineating the raga where good artists had their own styles, that even the Sahitya was not interpreted in the same way by all and these gave scope for manodharma and improvisation. Finally, I said as if I had discovered, that Hindustani music was majestic and went up in endless tiers of swara- like a temple tower. But where was the murti? I said the murti was found only in Carnatic music, with its Sahitya! If one followed the lyrics and their meaning, there certainly was a sense of completion or purnam, whereas in Hindustani music it was all swara play and it could go on endlessly, without leaving a sense of completion! He just stared at me , smiled and said I should get some acquaintance with Hindustani music to appreciate its beauty and superiority!

 It was now past dinner time and he asked why I had not gone for dinner. I told him that the food there was mostly non-vegetarian, and I found it difficult to get vegetarian items I liked and so I skipped it. He told me he too was a vegetarian and experienced the same difficulty. But he was a businessman travelling all over the world and so he would always carry something from home! He invited me to his room. There we shared some Gujarati items! All along, we had not introduced ourselves! Now at parting we exchanged cards. His read: Arvind Parikh. And the company name. 

On reaching my place, I found a packet waiting for me. It was an LP record of a Sitar recital by - Arvind Parikh, autographed by him! I got a shock! My God! He was trained Hindustani Pandit, disciple of Ustad Vilayat Khan! and I had been showing my ignorance before him! And he was also chairman of a company! But what humility and greatness on his part! He revealed neither during the conversation! The corporate world hides some great gems!

Networking

One thing is for sure. In service or business, it is good to know  and cultivate people- what is called net-working. It may look silly, but certain things like smoking, having a drink, playing cards together, etc do promote a sense of closeness. A smoker always enjoys the company of another- etiquette requires that one offers a cigarette to the other person first; moderate drinkers always enjoy company of each other. Such associations last. It is only the IAS cadre that is closely knit without any of these- because they have raw power which binds them. I often feel it works like the mafia.

This is the value of sending your children to a famous college. The education standard may be poor ( where is it high, any way?)  but it affords great opportunities to get to know people who will be somebody some day.

One middle-level manager I knew used to tell us that he was career minded, which meant boss-minded. He would manage to handle matters which brought him into frequent contact with the boss  and do things the boss liked. He was sure of himself. He left one organisation and joined another, on a rise. Later he became the chairman of a PSU. I found that he had class-mates who had joined the IAS, and they would somehow ensure that he too got a rise periodically like them! I know how bank chairmen used to cringe before Dy.Secretaries! This is not networking,though! And it used to do rounds in banking circles: those officials of banks posted to Delhi in their regional/zonal offices  as DGMs/AGMs would get selected as EDs faster! But I can say on experience that progress in career in PSU does not depend on merit. Merit cannot be objectively defined or properly assessed. It sure helps to have godfathers in the ministry- as no PSU is really autonomous even in internal matters. Only that helps, or luck or karma! The Indian insight is: Padavi Purvapunyanam! Once we understand this, we will take things in our stride, and have no regrets!

LITERATURE- LIGHT AND DELIGHT. 73. PARALLEL KNOWLEDGE SYSTEMS

LITERATURE-LIGHT AND DELIGHT

73.PARALLEL KNOWLEDGE SYSTEMS

Parallel Economies

Most of us have heard of the expression 'parallel economy'. It refers to the activities financed by black or unaccounted money. Its size and significance are variously estimated- usually understated by the authorities, and exaggerated by the critics. But no one is sure about what exactly it is and its magnitude. It has been joked that economists are trying to measure something, without knowing what exactly they are measuring.

But there is a parallel economy we know. In any city in India, we have the regular, glittering shops, selling branded ware, usually at dollar prices. This is one market. Just a few yards away, you get shops selling local brands, at much cheaper prices. This is the second market. Then on the platforms and in small shops in the corners, you get unbranded, cheap stuff. In Bombay we had another layer. In the Fort  and Fountain areas, there were some good tailors with small shops. They stocked a limited range of good quality cloth from reputed mills. You choose the cloth, give your measurement  and model- they would stitch your shirt and pant exactly to your measurements on the same pattern. It would cost roughly half of the branded stuff. This was another layer. These also represent a type of parallel economy.

 Then we had some markets in some cities variously called Burma Bazaar, National Market , Singapore Shopping Centre,etc where you could get the 'phoren stuff' - whose authenticity no one could vouch for. This was another layer of the same phenomenon. Except the last one, all others were genuine, though quality varied.

While in Ahmedabad, I noticed another phenomenon. In the textile area, most mills had their own retail outlets. But most of the things there were stamped "seconds" or "sub-standard". I used to wonder. And shirting, suiting would be mostly in pieces cut to standard lengths , ready for stitching. Sarees would be in two pieces- selling at less than half the regular price. Later on, I came to know that these were the tricks of the trade, to tackle the usually corrupt excise dept.This is yet another layer of the parallel market.

And in Surat, I noticed another phenomenon. There were very good, big cine theatres, duly air-conditioned. But they usually exhibited old Hindi movies to thin houses. ( I saw Mother India, a 1957 movie, in one such theatre  in 1979) I came to know that this was a method of converting black money into white: show a full house, pay the entertainment tax, and the proceeds become white! When the rulers become unreasonable, victims become ingenius.This is better than revolution. Of course, it is an open secret that the cine industry, like real estate, thrives on black money. The link is organic.

Thus we know several layers of the parallel economy. Like in many other things, we can trace the origin to a venerable Rishi- Visvamitra, no less. Once he was snubbed by Indra who denied entry to Swarga to his protege in his physical body. Enraged, he started creating a parallel universe. Somehow things were sorted out, but the things he brought into existence still survive: garlic and palm fruit are the two prime examples. Our authorities should have known- if you provoke intelligent people or govern them in stupid ways, you risk parallel systems. In any country, the people are more intelligent than the rulers.

Parallel knowledge streams

Like in governance, so in education. The establishment is dominated by vested interests. They spread their wings everywhere, plant their people everywhere. They ensure that only the officially sanctioned books and ideas are accepted. In the Catholic church, any religious book on their doctrine must have the 'Imprimatur' stamp of the authorised representative of the Church. So is in the great educational establishments of the West, and following them in India. Harvard, Chicago, Princeton- each has its own distinct line. In India, the Delhi School of Economics is leftist, our History depts are leftist ,etc. 

But outside the universities, scholars debate  and generate new ideas. Evolution is the accepted official doctrine in the universities. While one line of opposition to it comes from the Christian religious groups ( called Creationism, based on the Bible), another line is equally scientific and explore and expose the gaps and deficiencies in the official Darwin line. But such scientists are considered outcasts. They are not allowed to hold positions in the universities dominated by the orthodoxy. They are not even allowed to participate in seminars and allowed to express their views freely.

Parallel Economics

The same system prevails  in economics too. Here the dominant official doctrines are either the so called market economics or the competing socialist economics. Both converge on  the same basic ideas: massive exploitation of non-renewable natural resources, military-industry nexus, ever-expanding consumption, manufacture for transience,etc. The only difference is in respect of whether the govt or pvt capital will control resources, and whether people will be allowed to retain their income and spend on their won, or the govt will tax them and take off their income for their own expenditure. Today, technology is such that socialist systems cannot survive.

These two streams represent the economic orthodoxy which has captured and which controls the commanding heights of the academic world, and through it the political systems. However, they have not exhausted the economic wisdom of the world.

These orthodoxies rose in the 18th century. They are based on mere theoretical works, without any scientific foundation. They uprooted all earlier insights and arrangements, riding on the wings of industrial revolution and imperialism. But perceptive thinkers were aware of the deficiencies and bad effects of the system. If Scottish moral philosopher Adam Smith inaugurated modern economics with his "Wealth of Nations" in 1776,  another Scottish philosopher and historian Thomas Carlyle (1795-1881) for instance called economics"the dismal science"! He said famously: "Teach a parrot the terms 'supply and demand', and you have got an economist."  Then John Ruskin (1819-1900) criticised the industrial capitalism and utilitarian theories and dissected the theories of Adam Smith,Ricardo, Mill- the rising science of political economy and pointed out how it adversely affected society's bonding. This resulted in a book of severe indictment, Unto This Last (1860) showing how this orthodox economics made large sections of the people suffer. This problem has not been solved yet! Mahatma Gandhi was greatly influenced by this book, and  this inspired his own Sarvodaya movement- the welfare of all! The British Labour Party acknowledged him ( and not Marx) as the source of the idea of the Welfare State! However such voices were drowned by the rising tide of expanding industrialism and colonialism.

Orthodox economics is based on materialism- called by Gandhi worship of mammon, and utilitarianism. Both these bases have been shown to be hollow and harmful in the 20 the century, especially in the later half. First great  philosophical and academic work was done by serious thinkers, and then great scientific work was done in several disciplines. It has been conclusively shown, on entirely scientific lines and bases, that indefinite growth based on non-renewable resources is impossible and an absurdity in a finite world. The disastrous ecological consequences have also been documented, not just speculated. The truly scientific minds now speak of sustainability, not growth as measured by fancy indices.

But it is the orthodoxy which still controls the establishment. The enormous amount of incontrovertible scientific work and impeccable philosophical-academic work is still treated as untouchable  in the official circles and there fore available only through alternative sources such as the Schumacher Institute or the Herman Daly foundation.

This is how free the free countries are, and how free their universities are! Our own Amartya Sen is their stooge! Orthodox economics is not only dismal-it is disastrous, and idiotic.

Eurocentric View of History

It is well known that the conquerors write history. That is, they distort things to suit their own interests.

When Christianity rose and spread, it started as a secret society, with a limited following and were persecuted. But when they converted the Roman Emperor Constantine in the 4th century A.D, it became the state religion, Constantine's army even adopting the cross as its symbol. Christians then started not only persecuting but eliminating all other faiths of the ancient Romans, calling them Paganism.They rewrote history to suit them.

This has been the standard since then. Wherever Muslims went, they converted the local people, eliminated the local religions. When the Spaniards and Portuguese went to South America, they massacred the local Indians and converted the rest, and destroyed all historical records and monuments. Only the ruins are left. The other colonial power- English and their descendants in North America did the same. Wherever the English went, they consolidated politically and the work of conversion was left to the missionaries, while all the facilitating groundwork - such as administration, education, economic adjustments, etc was done by the colonial powers.

In India this took the form of fabricating our history. They did not understand our scripture or its language or its chronology. But they engaged half baked scholars like Max Muller - who did not understand spoken Sanskrit- to translate our sacred books, with the view to vilifying them. They then believed that the world was created by God at 10 AM on 23 October 4004 BC! So all our dates were fixed by them on that basis.

They then did one more atrocious thing. Without any archaeological, literary, historical etc evidence they propounded the theory of Aryan Invasion, and arbitrarily assigned to it 1500 BC. They could not say where they came from but they came from abroad! Since they controlled the educational system, this theory was taught as the official truth. The free Indian govt has shamelessly followed this fabricated falsehood as established wisdom.

Yet every subsequent piece of discovery in every field has been disproving this theory! It is now admitted by most historians that there was no evidence of invasion at all! The much tom-tomed Mohenjodaro-Harappan Civilisation has been shown to  be a remnant of the earlier,vaster Saraswati civilisation. The course of the Saraswati River, now dried up, has been photographed by satellites. Hundreds of ancient sites have been excavated on its banks! The causes of its disappearance have been determined to be geological and tectonic changes, resulting in the change in the courses of its tributaries- Jumna and Indus! The ancient and original city of Dwaraka has been discovered under the sea off the coast of Gujarat, and it has been established that it was submerged under sea by a tsunami-like phenomenon, exactly as written in Bhagavatam, Mahabharata and other traditional sources. The date, as determined by the marine archaeologists also tallies more or less with the traditional dates- around 3000 BC! Yet our govt, which has proclaimed SATYAMEVA JAYATE- TRUTH ALONe TRIUMPHS as the state motto does not dare to get these facts reflected in our history books but continues with the British lie and concoction! So this knowledge too is only available through parallel sources.!

The same position prevails in respect of religious studies- especially relating to Hindu religion.Every religion is interpreted by its own acknowledged, learned and trained scholars who are the actual followers. But in regard to Hinduism, there are any number of paper scholars who write about and interpret. Unfortunately, while many so called foreign 'scholars' at least know some Sanskrit, even if their knowledge is not complete or perfect, and their motive  is suspect, most Indian writers do not know Sanskrit at all, have not studied the original sources but only the translation by foreign scholars!

Compensatory and Complementary Education

In a country where education is controlled by the govt and people are enslaved to it by its linkage with employment, and where that system of education does not reflect latest truths and findings, the only practical course open to enlightened citizens is to explore alternatives of voluntary education- what i have been calling compensatory and complementary education.

It may be that there is as yet no consensus among scholars on many issues. This is not unusual- even in the established orthodoxy. For instance, though evolution is taught now, it is not as Darwin explained it all through. There have been many variations, additions, amendments. And yet there are gaps. Perhaps there is complete agreement only on one thing - the name evolution! And scientists know that IT IS STILL ONLY A THEORY, NOWHERE CONCLUSIVELY PROVED! 

In the same way, ARYAN INVASION WAS A THEORY WITHOUT PROOF! 

If we have been teaching theories so far, why can't we say so openly and allow alternative theories also to be mentioned? This is what happens in every discipline. Is sound wave or particle?  Are trade cycles due to psychology or sun spots? Both theories are found in economics! Is inflation caused by hoarding and speculation or are hoarding and speculation triggered by inflation?  Should budget be balanced? Should food subsidies cut or be continued? In every such matter no two economists will agree- in fact they do not agree on most things and all theories and possible explanations are taught. Then why is the govt afraid to adopt the same stand in respect of our own history? 

In determining our religious festivals we do not consult the govt. In tracing our true history from traditional sources why should we depend on the govt? In our Sankalpa for religious functions we recite our traditional history!

But we should do it professionally. This is where we fail. The orthodox circles use scientific jargon to promote and sustain untruth. We must adopt the same scientific jargon to establish truth. Mere sentiment or wish  or good will will not do.

At least those of us who are not in need of govt. employment should become free of govt schooling. We have to create parallel facilities. Has not Visvamitra shown the way?  Where is our new educational Visvamitra?