लिंच होने से बचने का रामबाण

Abhishek JhaLeave a comment

कल जब घर से निकलना तो कुछ मत बोलना, सच तो बिल्कुल नहीं। ये पुराना वाला इंडिया ही है, इसे सच से एलर्जी है। इसके लिए सच वो कीड़ा है जो एक दिन अजगर बन कर तुमको ही निगल लेगा। ये नया इंडिया भी है, यहाँ सच का डेमोनेटाइज़ेशन हो चुका है। सच लीगल टेंडर नहीं रहा। यहाँ झूठ के अलग अलग ठेकेदार हैं, सबका अपना अपना यू.पी.आई. है। किसी के साथ भी खाता खोलो और झूठ के लेन-देन में शुरू हो जाओ। महफूज़ रहो।

कल जब घर से निकलना तो चुप रहना। कल जब बाज़ार में कोई जेब काट ले, दो गालियाँ परोस दे, धक्का दे दे, या सामने से आकर घूँसा ही बरसा दे, चुप रहना। ये वही पुराना इंडिया है, ये घर में घुसकर मुसलमानों को मारता है, ये बाहर निकलकर हिंदुओं को जलाता है। यहाँ आज भी वो सब मुमकिन है जो पहले मुमकिन था। ये नया इंडिया भी है, ये अब मारते वक़्त रिकॉर्डिंग भी करता है और 4जी स्पीड पर लाइव स्ट्रीमिंग भी क्योंकि ये इंडिया एक भीड़ है, कभी हिंदुओं की भीड़ तो कभी मुसलमानों की भीड़। इस भीड़ का कोई चेहरा नहीं, सिर्फ मज़हब और जात होता है। इस भीड़ को सबूत होते हुए भी गिरफ्तार नहीं किया जा सकता। भेड़ियों की भीड़ में तुम जज़्बाती मेमने – चुप रहना। आज ज़्यादा मिमियाओगे तो फिर कभी नहीं मिमिया पाओगे। शाम को घर वापस आ जाना, बिना कोई नयी दुश्मनी मोल लिये। समाज को ठीक करने की ज़िम्मेदारी जिसे दी थी वो बैट लेकर समाज को पीट रहा है। तुम कौन से समाज-सुधारक बनने निकले हो? चुप रहना सीखो, आदत डालो, आईने के सामने ख़ामोशी की प्रैक्टिस करो।

ये सब इसलिए बता रहा हूँ कि कल जब घर से निकलो तो लिंच न हो जाओ। हो सके तो भीड़ का साथ दे देना, उसमें सेफ्टी है। लिंच करने वालों में शामिल हो जाना, लिंच होने वाले तो कमज़ोर होते हैं। असली इंडियन लिंच करता है, होता नहीं। इससे पहले कि कल किसी लिंच मॉब के हाथों तुम्हारा फ्री एकाउंट खत्म कर दिया जाए, आज किसी लिंच मॉब के पेड सब्सक्राइबर बन जाओ। ये नया इंडिया है, पुराने इंडिया वाले अपने बाप वाली गलती को मत दोहराना। वो मेम्बरशिप टालता रहा, इसलिए लिंच हो गया।

और तुम – जो आज अपने घर वापस नहीं जा पाओगे, कहीं किसी चौराहे पर लिंच कर दिए जाओगे, मुझे माफ कर देना। मुझे ये हिदायतें आज सूझीं, वरना शायद तुम्हारी मदद कर सकता। पर ये सिर्फ हिदायतें हैं, इनसे किसी की जान बच जाये, ये ज़रूरी नहीं। वैधानिक चेतावनियाँ जारी करने का अधिकार सिर्फ सरकार को है, उसी सरकार को जो वैधानिक शराब का ठेका चलाती है। मेरी बातों को कौन मानेगा? मैंने तो कभी एक पान भी नहीं बेचा। सो तुम चिंता मत करो, ये नया इंडिया है। तुम कोई आखिरी लिंच होने वाले इंसान नहीं हो। लिंचिंग वायरल हो चुका है। वो भी ऑर्गनिकली। बस ऊपर जाकर न्यू इंडिया वाले चैनल को सब्सक्राइब कर लेना। सारे लिंच अप्डेट्स मिलते रहेंगे।

अल्लाहू अकबर। जय श्री राम।

More Lessons from John Allen Chau’s Death

Abhishek JhaLeave a comment

Last year, the members of the Sentinelese tribe killed John Allen Chau, an American missionary. Apparently, John wanted to take his religion to the tribe to bring them peace and harmony. A few months later, as I take one more look at the unfortunate incident, I am compelled to wonder – in the death of this adventure blogger and the messenger of Christianity, do human beings have a few more lessons than originally understood?

 

Instead of going to the Sentinelese, what if John had come to me? I have never killed anyone, so this is a difficult thought to entertain. Of course, the constitution gives me the right to practice my religion and if John had come to me to proselytize, my first reaction would have been to ignore him. If John had persevered, I would have indulged him in a debate. Had I turned out to be a tough nut to crack, John would have perhaps quit accosting me. That would be the end of the meeting with John. I would have continued the chaotic life I had been living. However, John would not have stopped. John had a mission. He would have knocked on the doors of my neighbor. The neighbor, if gullible or genuinely impressed, would have converted to Christianity, or would have tried what I did. If this hypothetical neighbor were my friend, he would have called me to help with John. You would think John would have given up here and gone back to his home. However, John knocks on the third house. At this point, the entire community gets to understand John’s motives and they come together to drive John away. John goes back. Where? A different city. John is a committed missionary. He does not stop!

 

So, where does John stop? Sadly, John stops only where the Sentinelese stopped him. In a world where evangelism is not a crime, it might become difficult for some people to draw red lines for themselves. It is terrifying to see the scale of power the church wields over these promising young men who could have done anything else in their lives but chose to civilize the world and bring Jesus to ‘Satan’s last stronghold’. The Sentinelese people perhaps do not engage in debates with people they do not know and are smart enough to understand the dangers posed by such attempts to ‘civilize’ them. They fear obliteration of their race. They perhaps know that the meeting with Christ does not end with meeting with the Christ. They know that Jesus Christ will bring in a lot of not-so-Christ-like Christians to their land. Sentinelese might not have a Penguin or a HarperCollins but they remember their history well.

 

If I had killed John, I would have been, according to Indian law, sentenced to death or life imprisonment. This would be so because I am part of the civilized world and I had other means at my disposal to stop John. John, like me, was also part of the civilized world. In the civilized world, John has the freedom of speech and expression and I have the ability to forgive and forget. In our civilized world, John also has the responsibility to understand that people like their own kind of ‘peace’ and ‘civilization’, Satan is at best a philosophical idea, and if at all a Satan exists, he lives in and off the church.

 
John was just an innocent face of a much deeper crusade to create a world order controlled by the church. This order has the money and muscle power to allure people who are not ‘tribal’ enough to resist violently and not ‘civilized’ enough to resist peacefully? Fortunately for us, the ‘Satan’s last stronghold’ is still intact. But the church has an army of Johns operating to civilize the lesser Sentinelese of the world who do not kill at first contact. John Allen Chau has left us but the church lives to fight another day.

Why Kejriwal Wants a Free Ride to the CM Office?

Abhishek JhaLeave a comment

A lot of how our life shapes up depends on how we are born. One of the more defining birth factors for quality of our future life is the financial health of the parents. There are more factors of course but I have picked finance and put it aside to start with because it is, in my opinion, one of the most difficult to get rid of. To the financial mess, add a mix of caste and gender, and things become a lot more complicated. I do not mention the hierarchy of caste or gender here because we are living in an age where any permutation and combination of this set has its own disadvantages. A poor and discriminated-caste born individual has to tide over his social suffering in addition to the wealth crisis. A meritorious upper caste but poor individual has no advantage over the reserved category candidate (financial status notwithstanding) who is inferior to him in intelligence and effort. Add gender here and we get into a whirlpool of problems.

 

Now take out all other factors and see the female case exclusively, women face discrimination for being born a woman in many social spaces. Now, here lies their problem. While you can still outgrow your caste or migrate to a more egalitarian society, you cannot get away from your gender. As gender is a biological truth, the discrimination takes a more hideous turn and can affect a woman of upper caste as severely as it can affect someone from the lower caste. From the first challenge of not getting sacrificed for a male child and ‘getting a safe birth’ to do everything that comes a tad easier for men, in our present society, women have to battle hundred things to earn a livelihood and lead an independent life. This becomes even more challenging if she is born to poor or discriminated-caste parents. Some do not try, some try but fail, some do not want to try, and then some try and succeed. During this struggle, these women ask many difficult questions to the society. They make themselves aware of their rights and then demand that their rights be protected.

The answers are more difficult than they seem to be at first sight. Therefore, our leaders promise many CCTVs to see the problem more clearly. Then, they realize that the metro fare hike has hit women the worst.  They throw a free bus and metro ride pass at them – “please take this free bus pass, you are safer now in Delhi buses. I am hereby buying your vote!”

Arvind Kejriwal is not the problem. He is just another politician who has mastered the art of milking the rotten ecosystem of bribing the electorate before every election. If our politicians had the integrity of thought, there would have been more and better buses on roads, panic buttons and GPS tracking on all buses. There would be more street lighting and better last mile connectivity for commuters, male or female. There could have been free public transport systems for all Indians without burdening the exchequer. Mr. Arvind Kejriwal likes to tell his voters to take the money other parties offer them and still vote for the broom, his party’s election symbol. Times can change quickly. Sadly, he is the one offering that money now. The voters will keep it, just the way he prefers. It remains to be seen whom they vote for next year. A party’s rhetorics and manifesto for the upcoming elections can easily posit themselves as the report card of its manifesto from the previous elections. A dropped promise means that the promise couldn’t be delivered as the Government was busy begging alliances and fighting other elections in the country.  A promise added with freebies means that the promise fetched votes last time around but couldn’t be implemented because they were never supposed to be implemented but have the potential to work again if made with some free gifts.  A promise finding a place again without any progress or addition means that the party is waiting for a majority in the Rajya Sabha.

 

The 2015 manifesto of AAP speaks about CCTVs in all buses. Delhi is going to vote again in 2020. AAP has promised to install CCTVs again. Of course, just CCTVs will not be safe enough for the AAP to secure their seats this time. They need some free passes to ride their luck in 2020.

What to Expect from Namo2.0?

Abhishek JhaLeave a comment

Elections are over. The new government is set to arrive. As the Congress party keeps itself frozen on the cusp of change from where it can choose to advance into an acceptance of the changed realities to progress or just fall back into the pit of regression, the postmortem of election results will perhaps be an unending process. While the media and political pundits can spend all their time and efforts in this operation, the Government cannot afford to venture there. After the 2014 victory, the Prime Minister had shared his vision of ‘Minimum Government, Maximum Governance’; the 2019 victory should be a reason for renewed focus on deliverance of this aspirational vision. Keeping this in mind, I have a list of preliminary expectations from my government of 2019. This is not exhaustive and I might add to it as we move ahead in the year.

 

A separate budget for the agriculture sector

This can help in better allocation of resources for the necessary reforms in agriculture and help improve the implementation of government projects. Agriculture is the primary source of livelihood for about 58 per cent of India’s population. Gross Value Added by agriculture, forestry and fishing is estimated at INR 18.53 trillion (US$ 271.00 billion) in FY18. Considering that and the kind of loan waivers each party has to announce every election season, the demand for a separate budget holds ground.

 

Reward good citizens

Rewarding good citizens can encourage a change in how citizens contribute to nation building. Citizens, who segregate waste, pay their loans in time, do not use plastic, follow traffic rules should get incentives with better interest rates on loans, better benefits on retirement, subsidized payments on insurance schemes etc. This can bring about a big shift in how we engage the electorate post the election season.

 

Invest in government schools and higher education institutions

A major failure of independent India has been its unwillingness and inability to bring up the standard of education in government schools. It is time that these schools accept the competition from their private counterparts and deliver the best in class education to their students. This competition will also substantially bring down the cost of quality education for Indian students. The monopoly of private players on cost of education will break.

 

Invest in government hospitals

Most of the patients wanting admission in a hospital of AIIMS have to wait for a good number of months, in some cases, a year to get their turn. Not having any way, patients take to private hospitals and clinics. In additional to the disease itself, the high costs break the patients and their families, both financially and psychologically. The government needs to invest big in structural reforms for its hospitals. Once again, the government must accept the challenge posed by the private counterparts. If that is not possible, a public-private partnership should be explored.

 

Establish better centers of education and healthcare in industrial belts and other neglected areas

While such areas earn huge revenues for the country, the state of most of these places remains miserable when it comes to education and healthcare. The industrial belts of India need their favor returned so that while citizens brave the not-so-comfortable lives, they can at least avail better healthcare services and send their kids to schools that are on par with any school from the urban centers of the country. All aspirants should have access to a benchmarked quality of education.

 

Encourage cancer research in the country through better facilities, improved funding, and enactment of research friendly laws

While celebrities and politicians can afford to skip levels and travel to other countries for their treatment, the common mass of the country has to make do with whatever is available in our country. While we have some good centers for cancer in the country, the waiting queues at such centers paint a gloomy picture of our patient to doctor ratio. Official data only corroborates this picture. By 2014, we had only about 1000 trained oncologists in the country and the ratio of oncologist to patient stood at 1:2000. This ratio in US is 1:100. Modi 2.0 should understand what creates this stark and disappointing difference and work towards better cancer research and training in our country. (Source)

 

Curb corruption in government institutions

Why should a Member of Parliament get priority over a common citizen for admission to the AIIMS? Why should the street hawkers must pay daily hafta to the Police to keep running their business? Why must the village mukhiya be paid INR 500 for the LPG cylinder which is coming free of cost from the government? There are a lot of low hanging fruits to pluck when it comes to corruption in government institutions. My government must be up to the task without losing any time.

 

Judicial reforms to deliver justice, in time

Indian courts have about three crore cases pending between them. Case AST/1/1800 of the Calcutta High Court was filed in the year 1800. The last hearing date was 20 November 2018. Appointment of Judges, insufficient number of courts, archaic laws are the areas I would like my government to look into.

 

Resettle Kashmiri Hindus in Kashmir valley

The ethnic cleansing of Kashmiri Hindus carried out in the valley remains a blot on the democratic ethos of independent India. The government must carry out this task with the seriousness it deserves.

 

Societal harmony as pet project

No blame games here. The law must take its own course but I believe that much like Swachh Bharat Abhiyan, societal harmony should become a pet project of our Prime Minister. He should avail all the platforms available to drive the message of unity, harmony, and peace throughout the country. It may not deter the criminals as such but might just prevent the conversion of an otherwise reasonable individual into a hate machine.

Oral Democracy: Deliberation in Indian Villages

Monica KamathLeave a comment

The timing of this book launch & panel discussion could not have been better. While the people of our country don’t even need a cue to begin a political discussion, imagine the situation when it is right in the middle of the most awaited elections. Vijayendra Rao’s sneak peek into the rural socio-political setting to us urbanites was nothing less than an eye opener and if I might point out also lead to some amount of shame.

His research and study only validate how literacy, education and belonging to a more “privileged” section of the society have no role in ensuring higher participation and engagement in one’s civic and political life. Vijayendra through his book discussion attempts to build a case to portray the strength, awareness and willpower, the people in villages bring to collectively solve a given problem. He dramatically read out the many conversations verbatim from various meetings presided by the Gram Sabha of various parts of South India ranging from Bidar to Dharmapuri and Kasargod.

It was fascinating to understand how the effects of colonisation, state policy, local political influences and linguistics contributed to unique functioning and characterisation of the gram sabhas of different states. For example he spoke about how Kerala grama sabhas have a bureaucratic approach where they plan things to the T, while sabhas of Karnataka and Tamil nadu are lot more dynamic and often chaotic but still end up redressing issues and finding solutions. Nevertheless, what Rao truly wants to bring out through his book is how decentralising administrative capabilities  will only help in furthering the interests of the country’s majority and contrary to popular belief how democratic ethos is strongly pursued and passed on as an oral tradition even amidst the least literate of our society.

This definitely poses a question to us city dwellers who have so much more infrastructure at our disposal but what are we doing? Krishna Byre Gowda – Minister for Rural Development and Panchayat Raj, Law & Parliamentary Affairs in Karnataka, highlighted the losing relevance of the panchayat and gram sabhas and the overall shift in focus from the Gandhian philosophy of decentralisation of political administration. He believes this model needs to be replicated in the urban circles as well and poses a question to citizens, municipalities and the amount of interest urban folks are taking in these matters.

The disparity in voter turnout itself can be considered as a superficial indicator to understand the engagement level of rural and urban Indians when it comes to civic participation. The very fact that the 74th Amendment mandates ward committee meetings to be conducted in a more regular and timely fashion in Bangalore is an indication that state policy intervention can help support and give voice to citizens and hopefully improve participation with a quid pro quo arrangement where citizens and state can hold each other accountable.

 

Image Courtesy – bangaloreinternationalcentre

Did Swami Vivekananda support Caste Discrimination? No!

Abhishek JhaLeave a comment

Was Swami Vivekananda a casteist? Did he vouch for caste based discrimination in the society? While there are a lot of instances where he denounced such systems, I reproduce here a few of Swami Vivekananda’s utterances on the issue so that we at least inform ourselves with his thoughts before making inferences. All these excerpts are taken from the Complete Works of Swami Vivekananda which is a collection of his lectures, conversations, letters, and writings.

He could never make peace with this aspect of Adi Shankara’s teachings.

Swamiji: Shankara’s intellect was sharp like the razor. He was a good arguer and a scholar, no doubt of that, but he had no great liberality; his heart too seems to have been like that. Besides, he used to take great pride in his Brahmanism — much like a southern Brahmin of the priest class, you may say. How he has defended in his commentary on the Vedanta – sutras that the non – brahmin castes will not attain to a supreme knowledge of Brahman! And what specious arguments! Referring to Vidura he has said that he became a knower of Brahman by reason of his Brahmin body in the previous incarnation. Well, if nowadays any Shudra attains to a knowledge of Brahman, shall we have to side with your Shankara and maintain that because he had been a Brahmin in his previous birth, therefore he has attained to this knowledge? Goodness! What is the use of dragging in Brahminism with so much ado? The Vedas have entitled any one belonging to the three upper castes to study the Vedas and the realisation of Brahman, haven’t they? So Shankara had no need whatsoever of displaying this curious bit of pedantry on this subject, contrary to the Vedas. And such was his heart that he burnt to death lots of Buddhist monks-by defeating them in argument! And the Buddhists, too, were foolish enough to burn themselves to death, simply because they were worsted in argument! What can you call such an action on Shankara’s part except fanaticism? But look at Buddha’s heart! Ever ready to give his own life to save the life of even a kid — what to speak of “[(Sanskrit)]– for the welfare of the many, for the happiness of the many”! See, what a large – heartedness what a compassion!

Disciple: Can’t we call that attitude of the Buddha, too, another kind of fanaticism, sir? He went to the length of sacrificing his own body for the sake of a beast!

Swamiji: But consider how much good to the world and its beings came out of that ‘fanaticism’ of his — how many monasteries and schools and colleges, how many public hospitals and veterinary refuges were established, how developed architecture became — think of that. life of the people. In a sense, he was the living embodiment of true Vedanta.

He denounced all forms of unfair discrimination, including caste!

The disciple is an orthodox Hindu. Not to speak of prohibited food, he does not even take food touched by another. Therefore Swamiji sometimes used to refer to him as “priest”. Swamiji, while he was eating biscuits with his breakfast,said to Swami Sadananda, “Bring the priest in here.” When the disciple came to Swamiji, he gave some portion of his food to him to eat. Finding the disciple accepting it without any demur, Swamiji said, “Do you know what you have eaten now? These are made from eggs.”

In reply, the disciple said, “Whatever may be in it, I have no need to know; taking this sacramental food from you, I have become immortal.” Thereupon Swamiji said, “I bless you that from this day all your egoism of caste, colour, high birth, religious merit and demerit, and all, may vanish for ever!”

He appreciated the progress that could be achieved in absence of caste botheration.

In the West I have found that those who are in the employment of others have their seats fixed in the back rows in the Parliament, while the front seats are reserved for those who have made themselves famous by self – exertion, or education,or intelligence.

In Western countries there is no botheration of caste. Those on whom Fortune smiles for their industry and exertion are alone regarded as leaders of the country and the controllers of its destiny. Whereas in your country, you are simply vaunting your superiority in caste, till at last you cannot even get a morsel of food! You have not the capacity to manufacture a needle, and you dare to criticise the English! Fools! Sit at their feet and learn from them the arts, industries, and the practicality necessary for the struggle for existence. You will be esteemed once more when you will become fit. Then they too will pay heed to your words. Without the necessary preparation, what will mere shouting in the Congress avail?

He understood the power that remained unharnessed because of caste discrimination.

The peasant, the shoemaker, the sweeper, and such other lower classes of India have much greater capacity for work and self – reliance than you. They have been silently working through long ages and producing the entire wealth of the land, without a word of complaint. Very soon they will get above you in position. Gradually capital is drifting into their hands, and they are not so much troubled with wants as you are. Modern education has changed your fashion, but new avenues of wealth lie yet undiscovered for want of the inventive genius. Never mind if they have not read a few books like you — if they have not acquired your tailor-made civilisation. What do these matter? But they are the backbone of the nation in all countries. If these lower classes stop work, from where will you get your food and clothing? If the sweepers of Calcutta stop work for a day, it creates a panic; and if they strike for three days, the whole town will be depopulated by the outbreak of epidemics. If the labourers stop work, your supply of food and clothes also stops. And you regard them as low – class people and vaunt your own culture!

He underlined the import of caste system and the necessity of taking everyone together.

Engrossed in the struggle for existence, they had not the opportunity for the awakening of knowledge.They have worked so long uniformly like machines guided by human intelligence, and the clever educated section have taken the substantial part of the fruits of their labour. In every country this has been the case. But times have changed. The lower classes are gradually awakening to this fact and making a united front against this, determined to exact their legitimate dues. The masses of Europe and America have been the first to awaken and have already begun the fight. Signs of this awakening have shown themselves in India, too, as is evident from the number of strikes among the lower classes nowadays. The upper classes will no longer be able to repress the lower, try they ever so much. The well – being of the higher classes now lies in helping the lower to get their legitimate rights.

Disciple: Sir, what you say is true, but there yet seems to be a wide gulf between the higher and lower classes. To bring the higher classes to sympathise with the lower seems to be a difficult affair in India.

Swamiji: But without that there is no well – being for your upper classes. You will be destroyed by internecine quarrels and fights — which you have been having so long. When the masses will wake up, they will come to understand your oppression of them, and by a puff of their mouth you will be entirely blown away! It is they who have introduced civilisation amongst you; and it is they who will then pull it down. Think how at the hands of the Gauls the mighty ancient Roman civilisation crumbled into dust! Therefore I say, try to rouse these lower classes from slumber by imparting learning and culture to them. When they will awaken — and awaken one day they must — they also will not forget your good services to them and will remain grateful to you.

He established a caste-free system for the Ramakrishna Math and Ramakrishna Mission!

After a course of five years’ training these Brahmacharins may, if they like, go back to their homes and lead householders’ lives; or they may embrace the monastic life with the sanction of the venerable Superiors of the Math. The authorities of the Math will have the power to turn out at once any of these Brahmacharins who will be found refractory or of a bad character. Teaching will be imparted here irrespective of caste or creed, and those who will have objection to this will not be admitted. But those who would like to observe their particular caste – rites, should make separate arrangements for their food, etc. They will only attend the classes along with the rest. The Math authorities shall keep a vigilant watch over the character of these also. None but those that are trained here shall be eligible for Sannyasa. Won’t it be nice when by degrees this Math will begin to work like this?

He spoke of the ills of priest-craft that prevented other castes and women from studying the Vedas.

Swamiji: In what scriptures do you find statements that women are not competent for knowledge and devotion? In the period of degradation, when the priests made other castes incompetent for the study of the Vedas, they deprived the women also of all their rights. Otherwise you will find that in the Vedic or Upanishad age Maitreyi, Gargi, and other ladies of revered memory have taken the places of Rishis through their skill in discussing about Brahman. In an assembly of a thousand Brahmanas who were all erudite in the Vedas, Gargi boldly challenged Yajnavalkya in a discussion about Brahman. Since such ideal women were entitled to spiritual knowledge, why shall not the women have the same privilege now? What has happened once can certainly happen again. History repeats itself.

And he stood for freedom, absolute and of every kind!

This was the orthodoxy of India. What else was there? Everything was divided, the whole society,as it is today,though in a much more rigorous form then — divided into castes. There is another thing to learn.There is a tendency to make castes just [now] going on here in the West. And I myself — I am a renegade.I have broken everything.I do not believe in caste, individually. It has very good things in it. For myself, Lord help me! I would not have any caste, if He helps me. You understand what I mean by caste, and you are all trying to make it very fast. It is a hereditary trade [for] the Hindu. The Hindu said in olden times that life must be made easier and smoother. And what makes everything alive? Competition. Hereditary trade kills. You are a carpenter? Very good, your son can be only a carpenter. What are you? A blacksmith? Blacksmithing becomes a caste; your children will become blacksmiths. We do not allow anybody else to come into that trade, so you will be quiet and remain there. You are a military man, a fighter? Make a caste. You are a priest? Make a caste. The priesthood is hereditary. And so on. Rigid, high power! That has a great side, and that side is [that] it really rejects ompetition. It is that which has made the nation live while other nations have died — that caste. But there is a great evil: it checks individuality. I will have to be a carpenter because I am born a carpenter; but I do not like it. That is in the books, and that was before Buddha was born. I am talking to you of India as it was before Buddha. And you are trying today what you call socialism! Good things will come; but in the long run you will be a [blight] upon the race. Freedom is the watchword. Be free! A free body, a free mind, and a free soul! That is what I have felt all my life; I would rather be doing evil freely than be doing good under bondage.

For me, personally, this underlines the message of his life, Be Free. This freedom is unconditional, non-negotiable and certainly devoid of a caste/gender identity rider! It is here that he brings Adi Shankara and Buddha to a common point for the progress of the mankind. It is this what we all must aim to become. Iti.

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A Case against the Supreme Court on Sabarimala

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Sanatana Dharma, or what we refer today as Hindu Dharma has no single source, exact time, or place of origin and no rigid commandments. The pedestal a book is placed on in this religion is directly a variable of the value it adds, the universality of its contents, and for how long it has withstood the test of time. Now, it has been agreed upon in spiritual parlance that Sruti, Smriti, and the Upanishads are the oldest and most authentic known spiritual texts that exist today in Hinduism. There are two basic philosophies entwined in our literatures, Karma-Kanda (Ritualistic approach) and Jnana-Kanda (Scholastic approach) for individual liberty. The vedas espouse Karma-Kanda in general and Upanishads, Jnana-Kanda. Either of these approaches are at our disposal to follow according to our inclination.

When we talk about wisdom, logic, or even Bhakti (the first mention of which is in Shwetashwatar Upanishad), we refer to the Jnana-Kanda or the scholastic approach. This approach leads us to believe that we are one with the Brahman and our sole purpose is to realise that oneness by virtue of Jnana, Bhakti, Chintan etc. What is outside is just a manifestation of what is inside. Thoughts like ब्रह्म सत्य जगतमिथ्या (Brahman is the only truth, the world is unreal), ब्रह्मास्मि (I am the Brahman), सोऽहं (I am that) etc. become our harbinger. Bhakti, which can also be considered a part of Jnana-Kanda espouses principles like Maatri Bhav (perceiving God as mother), Sakha Bhav (perceiving God as friend), Vatsalya Bhav (perceiving God as one’s own child) etc. wherein one internalizes the Brahman and loves his chosen deity with a thousandfold more love that one would feel for any mortal being or thing.

In all these paths, a guru generally acts as the mediator for the journey and there is no need for organized religion there. It is a very personal matter to practising hindus, hence not generally discussed publicly.

The second way to supplement the journey is the Karma-Kanda. It is more ritual intensive which consists generally, but not exclusively of Yajnas, Hawan, Pooja, Aarti, Sanskaras etc. In order to practice Karma-Kanda at a community level in an organized way, temples were envisioned and built. Here deities are established, प्राणप्रतिष्ठा (consecration of the idol) is done and hence the idol is treated as if the deity is himself (or herself) manifested in the idol. The natural laws applicable to human beings are applied to him. They are woken up, given bath, served food etc. In Karma-Kanda, along with purity of mind and soul, purity of body is equally important and revered. People who choose to follow this path consciously and by free will, undergo various tapas (spiritual practices) to achieve this purity. These spiritual practices are not random. There is a pattern, a clear way, and a proper guidance to practise these tapas.

The rules envisioned in Karma-Kanda have to be followed in order to achieve purity which one wants to achieve in order to follow the path of Karma-Kanda which one has chosen by his (or her) free will. One who doesn’t want to follow the Karma-Kanda or the associated rituals, is nevertheless free to do so.

At Sabarimala, Shri Ayyappa is the deity and is worshipped by following the principles of Karma-Kanda. He is worshipped as a living God as previously explained and not just an idol. Now, Shri Ayyappa, in that particular temple has taken a vow of Naishtika Brahmacharya or eternal celibacy. Yajnavalkya Smriti lays down the two conditions for such a practice, namely to undergo intense physical hardships and sustain extreme sense control.

“अनेन विधिना देहं सादयन्विजितेन्द्रियः |

ब्रह्मलोकमवाप्नोति न चेहाजायते पुनः || Y.S — 1–50 ||”

Intense physical hardships have been explained by sage Vashishth in Vashishtha Smriti

“आहूताध्यायी सर्वभैक्षं निवेद्य तदनुज्ञया भुञ्जीत |

खट्टाशयन दन्तप्रक्शालनाभ्यन्जनवर्जः तिष्ठेत् अहनि रात्रावासीत ||”

He should undertake studies at any time (that the guru orders); He should hand over all his bhiksha to his guru and eat only what the guru gives;

He should never sleep on a cot; He should never brush his teeth with any special paste; He should never apply any oils or perfumes; He should always be seated (as we can see at Sabarimala, the deity is in sitting position), day and night, ready for studies.

Sensory control part has been described by Shri Vijnaneshwar  in his commentary

“विजितेन्द्रियः इन्द्रियविजये विशेषप्रयत्नवान्ब्रह्मचारी”

In order to become a vijitendriya, a (naishthik) brahmachari should undertake extreme efforts to maintain sense control.

(Source – https://medium.com/@pranasutra)

As we can see from the above shlokas that a Naishtika Brahmachari has been instructed to practise austerity and immense self control, he has been directed to stay away from women so that there should be no deviation and distraction in his path. Shri Ayyappa, being a Naishtika Brahmachari has to undergo the same restrictions and austerity as applicable to human beings as practised in Karma-Kanda and explained in the preceding paragraph. The rules that a temple follows are mentioned in ‘temple agamas’ so that they are not tinkered with unnecessarily unless they present a threat to the society in anyway.

Hindus are free to choose between any of the above said paths, Jnana-Kanda and Karma-Kanda. Also, they can choose to pick what they like from these paths and practise only the parts that suit them, as most hindus do. They are even free to not practise anything. What they cannot however do is to change the basic tenets of the religion itself according to their wishes. And this is what the Supreme Court of India has authorized itself to do which according to me is unjust and unfair.

About the Author : Ambikesh Kumar Jha is a social writer and a sailor, presently ashore.

Image Courtesy – www.moneycontrol.com/news/india/sabarimala

Robert-Uttaro

Speaking of Sexual Violence with Robert Uttaro (Magazine Special)

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Robert Uttaro is a Rape Crisis Counselor, Public Speaker, and Community Educator. Inspired by his Undergraduate studies in Criminal Justice, he continues to embrace a life long commitment to activism and advocacy for survivors of sexual violence. He published his book ‘To The Survivors’ in the year 2013. Bookstalkist spoke with him about his work and related subjects. This interview was conducted in March, 2018. 

You have used the medium of a book to speak to the world about the problem of sexual violence. There are many people in today’s age who would have preferred a motion picture to a book. The question comes from a context. As a human race, we are increasingly growing thicker on our skin. It follows that we aren’t moved today unless we are shown images or videos. A documentary perhaps hits more than a newspaper story on any crime. What led you to write a book on this subject?

I did not consider myself a writer and never once tried to write a book until the experience of an intensely vivid dream one morning changed my life. I woke up from this dream and said, “I have to write a book.” I interpreted this dream as a vision from God. I prayed to God, moved from the bed to the computer, opened up Microsoft Word, and continued to pray. That is how To the Survivors began. In other words, God inspired me to write To the Survivors. God never asked me to make a movie or documentary, and I never once interpreted anything I have experienced in life or my dreams as a signal to make a movie or documentary.

I am not opposed to taking part in a documentary if someone ever asks me to, but creating a documentary was not the purpose for To the Survivors. I believe that To the Survivors can spread throughout the world because there is rape, evil, pain, and suffering in the world; and a book can help to educate, inspire, and heal. I love documentaries and movies but there is something powerful about the written word where people sit alone and read. Also, I love that there are no images or faces in To the Survivors. I have always hoped that people would interpret the book any way they choose and connect with it in any way they can. I always wanted it to be a universal book with universal messages. I believe people can possibly have more of a personal connection with messages in the book without images of people but through words and emotions. They can pick it up and read it any time and hopefully find comfort, strength, and peace in it.

 

You have also touched upon the subject of ‘Forgiveness’ in your book. That was a part we don’t usually see in common civic discourse. A large part of the public asks for retribution. Why is ‘Forgiveness’ so important to you?

Forgiveness is important to me because God has forgiven me of my sins. I have experienced God’s love and mercy over and over again, so it makes sense to me to extend the same to others. I believe forgiveness is one of the hardest things to do for people who have been hurt but the effects of forgiveness and unforgiveness are incredibly powerful. I believe in forgiveness even though I have struggled with forgiveness at various points in my life.

I am not here to tell people what to do and how they should live their lives. I believe forgiveness can mean something different for all of us and all of us make a choice to forgive or not forgive if we have been hurt. Do the survivors want to forgive? Do the perpetrators ask for forgiveness? It’s not for me to say but one of the saddest effects of sexual violence is when people blame themselves. So many people all over this world experience horrible, evil violations and they blame themselves. So, in terms of sexual violence, I do hope and pray that all survivors forgive themselves.

And if the unforgiveness of the perpetrators is continuing to hurt them, then I hope they can forgive, so that they can heal for themselves. As Timothy said in the ‘Forgiveness’ chapter, “lastly, be able to forgive their attacker for the survivor’s sake, not the perpetrator’s.”

In terms of sexual violence, many perpetrators feel no remorse. Sexual perpetration is arguably the hardest criminal activity to change. I believe God’s mercy is endless for those who genuinely ask for it, but not everyone does. I have seen some perpetrators achieve true remorse and change, while many continue to rape. This sadly will continue. I do believe perpetrators should be incarcerated for long periods of time and we can still have punishment and forgiveness. But does retribution solve anything? Does retribution stop evil? I wrote in To the Survivors, “What if we are not able to forgive? Does it hurt or affect us in the short and long term? If so, how does it hurt or affect us? Does it help people who are able to forgive, regardless of what they are forgiving? If so, how is it helpful? Ultimately, what are the impacts on our lives if we forgive or don’t forgive?” I believe our answers to these questions deeply impact our lives and that is another reason why forgiveness is important to me.

A lot of these people who perpetuate sexual violence might have had a difficult childhood. A few of them have themselves been victims at some point in their lives. Have you met such people? Are they open to be healed?

A lot of people have difficult childhoods but do not rape or attempt to rape. It is true that some of the perpetrators of sexual violence have been victimized but sexual violence should never be accepted or minimized. I have met perpetrators and people I have suspected as being perpetrators. In my experiences and from everything I have learned thus far, it is rare to see sexual offenders open to being healed.

That does not mean it can’t happen because it can but I would not say it is the norm. Human trafficking continues to be on the rise and is now the second most lucrative criminal activity. Some people travel from different countries to rape children, even if they think it is just sex (which it is not). That demand and desire is not going away any time soon. It is more common for me to see people who have been victims/survivors be open to healing as opposed to the perpetrators but like I said before, anyone can choose to change and be open to healing. That is their choice.

Have you found anyone in your personal relationships who has been sexually assaulted? Have you tried to help them? Have you been able to heal someone close? What was your approach like?

By the grace of God, I have played a positive role in the healing process of some survivors. Yes, I have known people in personal relationships who have been raped and I have tried to help them in any way possible. I believe we should try to help each other with anything, not just people who are sexually assaulted. My approach is the same as what I described in the book. I believe people and listen to them. We must believe and listen to each other. The way we respond to sexual violence is incredibly important. We have the ability to send people down a path of healing or destruction. Believing, listening, and supporting people in whatever they need is vital. I try my best to meet people where they are at. Some people want to talk, some cry, some want to just listen to music or watch television. Some people want to go to the police and others have no desire to speak to the police. So, I try my best to help survivors with whatever they need.

People who are raped or sexually assaulted have their power and control taken from them. We have to help them regain their power and control. I don’t think we should tell others what they must do but rather support them and allow them to make their own decisions. We need to be sensitive, gentle, empathetic, and compassionate. I wrote in the ‘Victim Blaming’ chapter, “If we believe, listen, and validate, we strengthen and help. If we blame, we confuse and hurt.”

How do you see the entire #MeToo movement? 

I think it has been very empowering for many women while also negatively affecting others. I personally believe it has been great for women who connect with the movement and use their voices. Sexual violence is extremely difficult to talk about for so many people, so I do believe it is special for so many women to speak out against sexual assault and harassment. I know of one woman who was raped and struggles deeply with shame and insecurity. Sadly, she sabotages almost everything good in her life. But she was moved by the #MeToo movement and joined it. For her, it was empowering. And to me, that is beautiful.

The movement has also brought a significant amount of awareness to some of these issues, so I think it is good that much of the public has been thinking and speaking about it. It clearly has caused dialogue. However, some women have been upset with it. They do not openly talk about their experiences and don’t want to feel pressured to do so. They don’t want to feel like they haven’t reached a certain point in their healing. So I think it’s important to also respect those people who do not wish to participate.
Finally, the #MeToo movement has done wonderful things for millions of women who have suffered and continue to suffer, and I think that is special. But I also think the pain that many men and boys experience has gone unnoticed. I will never diminish the pain that countless women experience but men and boys are sexually harassed, sexually assaulted, and raped as well. When discussing sexual violence, I believe we must think about and care for all genders and all victims/survivors of these crimes.


Do men assault more than any other gender?

Yes.

Are assaults on men not being taken seriously enough? Is it discouraging men from opening up and talking about it?

I do think assaults of men are taken seriously in certain parts of the world but I would not say that is the norm. Can that deter some many men from opening up? Absolutely. Far too many men are not believed or made to feel even worse when they do choose to open up. But some people do care and take it very seriously.

I will never forget an event I went to for male rape survivors where the male survivors’ wives expressed complete devastation. Their tears and facial expressions pierced my heart. Many of them came over to me and bought my book. I do not believe they knew their husbands were raped as kids when they began dating and I am willing to bet, it has been difficult in their marriages.

They were very supportive and sought resources to help but they also looked completely lost. As for the men, some men stood and shared their stories while people continued to cry. I remember a man in particular who shared his story and did so in angry tones. He yelled, “I ain’t thriving, surviving, none of that!” I believe many men are like this man, but I know it is possible to get to places of healing like other male survivors have.

You have written about survivors who were assaulted during their childhood. The problem is that children do not realize that there is something wrong happening to them before they grow up to understand crimes of sexual nature. What would you suggest the parents or the society at large to prevent sexual assaults on children?

This is true. Many children do not realize something wrong is happening to them before they grow up, while others may know but do not know how to speak about it. So many children are also terrified to speak and worry that no one will even believe them. Parents and society as a whole, need to be aware of what is going on with their children and others around them. Most of the sexual abuse committed against children is perpetrated by someone the child victim knows. So, much abuse exists within families and other safe spaces where pedophiles have easy access to children. I believe we need to be educated on the realities of sexual violence, stop abuse from occurring if we see something happen, and check in with our children. I also think we have to acknowledge that there are people from all genders sexually abusing children of all genders.

First of all, the best way sexual violence against children can be prevented is for people to not sexually abuse children. A change in the heart must occur for those who are committing these evil crimes. There is a desire for far too many to rape and molest children. They choose to commit atrocities against our most innocent and they can choose not to. Sadly, many will not change and not all sexual abuse on this earth will be prevented. With that being said, there are plenty of things we can do.

In To the Survivors for example, there are two stories of men (Jim and Chris) who were sexually abused as children. In both stories, the pedophiles groomed the boys. There were many inappropriate things happening, mainly isolation from others. Jim was taken out of school during the day to smoke a cigarette with a priest, and Chris’ camp counselor constantly took him away from everyone else at the camp. How did no adults see these things occurring? And if they were aware, how could they not step in and confront the issue? Adults could have prevented the sexual abuse of two young boys and the suffering that they endured for many years but that did not happen. So, we must be aware and act. We have to act if we see adults trying to isolate kids for no reason. The least we must do is check in to gain clarity on what is happening.

Another odd behaviour we can notice is unhealthy touching. Kids need physical affection and should feel safe and protected. I work with kids quite often and we play tag games where kids and adults are touching each other by tagging. This is normal. It’s also normal for an adult to hold a child’s hand when necessary and help them when they are physically hurt.

But unhealthy touch is different than healthy touch, and we need to know the difference. No adult should tag a kid or touch a kid on the buttocks, chest, or genitals. We have to be aware when adults have kids on their laps for significant periods of time unnecessarily and when we see any kinds of unhealthy touch.

We need to act if we see abuse occurring. Far too much abuse is happening and people know but do not act. For example, plenty of children are sexually abused by family members. Some do not know that their loved ones are being abused, but some do. Those who know abuse is happening and do not act to stop it are allowing it. They may not intervene for different reasons such as fear, not being believed, cultural norms, or not wanting to break up a family but survivors suffer deeply as a result of our inaction. And if someone cannot intervene themselves, they need to seek out a trusted adult to intervene and that adult should intervene.

Our legal systems must also incarcerate paedophiles who abuse children when convicted. Most perpetrators are never arrested or incarcerated. We need to have a supportive and welcoming environment for people to make reports of sexual abuse against children. Convictions can be difficult in sexual abuse cases but if a legal system does find a perpetrator to be guilty of sexually abusing a child, I believe the person needs to be incarcerated for a lengthy period of time. Many perpetrators are never even brought to trial while others are brought to trial but exonerated. Others are found guilty but receive a light sentence.

Lastly, we need to check in with our kids. How are they doing? Are they happy? Are they receiving what they need? Are they struggling mentally or emotionally? If the answer to the last question is yes, what are we doing to help them? We need to protect children at all costs and cultivate their education and development. We need to help in their trust and healing if they have been abused. Children are so deeply influenced in both good and bad ways by us. The way we treat them and respond to them is incredibly important. We have the power to make powerful changes in their lives and I hope and pray more adults support children in any way they know how.

Humanity continues to be in chaos. Too many people hate, fight, rape, and kill each other. Human beings differ in so many ways but no matter where we come from, what language we speak, or what we believe in; all of us should love and protect children.

India is debating marital rape at present. Do you think the issue of marital rape is complex in nature from a legal angle?

I do not believe marital rape is complex from a legal standpoint. Rape cases can be complex, but not every rape case is complex. Some cases are quite clear, so why would marital rape be different? Complexities can be the same whether it is marital rape or non-marital rape. For example, if a man rapes a woman and there is clear evidence that she was raped, that is not complex. It is complex if a woman is raped but there is no evidence of rape. The same is true in a marriage. If a husband rapes his wife and there is clear evidence of rape, what is complex about that? But if a man rapes his wife and there is no evidence, then that is complex.

I just read that the Supreme Court ruled that marital rape cannot be considered a criminal offence in India. That decision is truly horrible. The Supreme Court has continued to allow men to rape their own wives. This decision says it is perfectly acceptable to rape your wife. There is no logic in that decision and it is infuriating and sickening. How do we prevent sexual violence? We can at least begin with not allowing it through the law.

Think of the pain so many women go through. Think of the fear so many women live with. Think of the utter lack of love so many women experience. Also, think of what the Supreme Court’s decision endorses and teaches Indian men. Think of what this shows and teaches Indian boys. My heart breaks for the people of India and other countries that legally permit marital rape. I pray for everyone affected and I pray for a legal change in the future. The Supreme Court’s decision is inhumane and will play an active role in the rape and deep shame and suffering that many will continue to experience.


You mention in the introduction to the book that it is painful to know of the stories of survivors. There may also be rage to see so many people affected by this. Does it take a toll on your psyche? How do you deal with this feeling?

Yes, working with rape on a daily basis affects my psyche but I love what I do and will never stop. How do I deal with it? God. Jesus. Mary. Music. Meditation. And my beautiful wife.

I cannot begin to explain how much God loves us and how God is always with us, even when we do not feel it or believe it. God has never once left me and has always strengthened me and given me anything I have needed. God is more powerful than any pain on this earth. Sadly, far too many people keep their pain inside and suffer inside. I want them to give their pain away, either to someone else or to God. I take my pain and give it to God, and when I do that, I am relaxed and strengthened to continue this work. I am always moved when I pray with my heart.

Jesus is my greatest teacher. I learn so much from him when I read the Gospels — especially the Gospel of John — and when I meditate and pray. I ask for his guidance and wisdom, and I ask for his gentle words and touch to heal others. I have seen it happening. I also have a deep love of Jesus’ mother Mary, the queen of peace. I pray for Mary to use her motherly love to help those who are suffering. For me personally, praying the rosary gives me clarity, peace of mind, and strength.

I love to mediate and listen to music, and I equate the two. Today while I was teaching in school, another teacher led a yoga class with 8th grade students. I participated and experienced so much relaxation and peace through yoga and the sound of the music. I also just have a deep love of music. I can listen to music for hours and hours. Music means so much to me and has impacted me throughout my life.

Lastly, I am so incredibly lucky to have met my soulmate. My wife means the world to me. She is a constant source of love for me and she is always there for me, especially in my darkest moments. She has seen how working with rape has sometimes affected me in negative ways and she has always been a light to me. I can go to her with anything and she has always been there with me through this journey. I can look into her beautiful eyes and feel comfort. I truly am a lucky man.

We have often seen people turning away from God in the face of pain or misery. As someone who comes face to face with so many stories of suffering and pain, how do you continue to believe in God? Or how do you explain so much pain to yourself in spite of the presence of a divine power?

You are right that many people turn away from God in the face of pain and misery. It makes me very sad. This is one of the reasons why I believe I was meant to do this work and write To the Survivors. My faith is what strengthens me and keeps me going. I can understand why so many people don’t believe in God but ultimately, God is always with us on this earth.

Just look at the world we live in. Many people say things like, “God can’t exist. Look how horrible this world is.” I say, “Look how horrible this world is. This can’t be all we have. Paradise awaits anyone who wants it.” Too many people blame God for the pain of this world but the reality is that human beings commit atrocities against each other. Too many people like to blame something, anything else other than looking at their own lives and choices.

People have asked me the exact same question you asked. My relationship with God has grown even closer since becoming a rape crisis counselor. My faith in God has strengthened while my faith in human institutions has decreased. Just look at this world. Far too many people put their faith in our political leaders. How are our political leaders doing? Are they fixing our problems? India just ruled that marital rape is not a criminal offense. So many American politicians do not do what they should do and lead. Our political systems are corrupt and human institutions are flawed. They always will be.

Look at our religious leaders. How are they doing? Are they teaching the truth about God or are they distorting God? Are they using religious texts to promote peace, love, and mercy; or are they using these texts to promote division and violence? There are far too many religious leaders who lie, manipulate, and even rape. Too many take money from people, including poor people, for their own selfish desires. Some religious leaders truly care and teach the truth about God’s love while others use God for evil. This is part of the reason why many do not even believe.

You say there is a divine power. Just look at the universe. It is endless. We can’t even see it but we know it exists. I hope and pray people look up to the sky, see the stars, and commune with the universe. I have already told you that I wrote a book due to a dream. I have had spiritual experiences through dreams that I will never forget. For me, I can think of them as I continue to live my life. Thinking of those dreams strengthens me and gives me clarity to continue in my work and to continue asking for God’s guidance.

I talk to God in both good times and bad. People from every ethnic, socio-economic and religious background have difficulties in life. Jesus never once said life was easy but Jesus did say, “Do not let your hearts be troubled”, “Do not fear”, and “Have faith.” Some people say that to believe in God makes no sense. To me, it’s one of the only things that make sense.

Dear Zomato

JeevaNayagiLeave a comment

I am a loyalist as a customer. My brand of toothpaste has not changed in all these thirty years. I might have occasionally tried other ones, but I duly return to my favourite brand. Spending more than 9 years in my first job did teach me that nobody is indispensable, yet I tend to believe that I matter as a customer. I also know that the vendor who sells me vegetables, charges relatively more than the other ones around, yet I find it difficult to move on from her. Continue reading “Dear Zomato” →

We are a Generation of Media Zombies, We Need a Ghar Wapasi!

Abhishek JhaLeave a comment

If you are outraged by the rise and rise of Dhinchak Pooja, I ask you where were you when a man called Arnab Goswami was essentially puking noise into your ears and still fetching highest TRPs of all other mortal pukers on television. Or, where were you when another man known as Ravish Kumar converted your TV into a Radio with darkness in your eyes and NDTV’s ‘holier-than-thou’ garbage in your ears?

 
Of course, you have no answers to these questions. You were not there to outrage then, you have no right to make any noise now. You’re a hypocrite who is suffering from selective amnesia. You’re a patron of the fiberals, you sleep with the presstitutes, you have pawned your brains to sickulars.
News channels invite 100 panelists for a debate and you are supposed to think they are serious about the subject. The moderator showers the choicest insults at the panelists and those panelists come back on the channel to take more insults on the very next day, and you are supposed to think all those camera-deprived spineless people will make a difference to your life. Award winning journalists tell you that your new currency notes will have satellites embedded in them and you are supposed to give them hours of viewership.

 
Journalists tell you the religion of every muslim killed in the country and you still think they are the doyens of journalism just because they tell it in English. A stringer pays to a child to say things on camera and you continue to watch that channel. You are steadily metamorphosing into something terrible!

 
When all that all these media agencies spit out is hate and you, otherwise a lovable person who loves his neighbour, fan the dark side of your spirit every day and each night, you become someone I call a Media Kill.

 

Who is a Media Kill?
Anyone who converts from an otherwise ‘minding-his-own-business’ person to someone who judges others 24×7 under direct or indirect influence of the media is a Media Kill.

 
One of the defining features of the present day’s media is not being able to look inside themselves. As a result, you won’t find an Arnab Goswami debating any wrong done by the Times group (remember the tale of Times of India and one Miss Deepika Padukone?) as long as he works there. You won’t find Ravish Kumar debating NDTV’s misdemeanours while covering 26/11 attacks while teaching the standards of journalism to every other network. You won’t find a Sudhir Chaudhary discussing his own lies about the new currency notes during what became an orgastic festival for the news networks that loved Mr. Modi, better known as Demonetization.

 

Media throws open its entire hand while pointing fingers at others. Human beings on the other hand, (I refer here to the ones who are not yet converted), are born to think, introspect, question, think again, and find answers. Media hates thinking individuals.
Hence, the primary objective of today’s media is to increase the numbers of their kind. An inward looking person is a bad panelist for their debates, an introspecting soul is a failed commerce for their TRPs, a person who judges himself instead of others has no use for the media. So, they are out there to convert you, so that they exist for eternity. Every person they convert thus, is a kill, and should be counted as Media Kill.

 

Question – When did you last see a Scientist or a Teacher on any Indian newsroom’s panel discussion?

 

How do these conversions happen?
There are different means. One is by not letting you think. Such hunters show you all that they speak in text form on the screen. Your ears, your eyes, and your mind are all engaged. After a while, you start ignoring the sound and begin waiting for the texts on the screen. The channel has effectively blocked your ears. Some channels do the opposite and block your eyes. The point is to induce thoughtlessness in your mind.
Another way is to keep shouting so loud that the noise dashes into your brain and drowns all your thoughts. You get tired and you sleep while the newsperson keeps shouting judgmental lullabies in your ears. Next day, you decide to not watch it but cometh the 9pm moment, reacheth the remote control! You sleep only after you have got your daily supply of scream-pills.

 
These methods are still superficial. One of the more dangerous means to gain a Media Kill is to distract you from real issues, say, you have no water in your house but media will make you believe that there are no minorities in the country because all of them have been killed by the majoritarian system, or while a community is fighting to be allowed to sing if they want to, these media vultures run a debate on whether Vande Mataram is anti-that community, or while you lament the fact that India is not doing enough on cancer research, they take you on temple runs with Rahul Gandhi and hold discussions on what’s printed on Modi’s suit. So, you keep thinking of cancer research in India for 3 days and then comes the fourth day, the day of your conversion, you start thinking about Rahul Gandhi and Narendra Modi!

 
From ‘Maut ka Bathtub’ to ‘Amitabh Bachchan ko thand lagi’, from ‘kya alien gaay ka doodh peete hain’ to other ‘sansanikhez khulasas’, media knows how to keep the kill count increasing and create a generation of Media Zombies who are going to spend their lives criticizing everything instead of creating anything!

 

First they bore you, then they shout at you, then you like them, then they deliver their lies to you, then they run a Save Tiger Campaign, then you convert!

 

Unless someone starts a Ghar Wapasi channel, I am waiting for the media to perish. I can no longer watch television until the day I get to switch to a news or entertainment channel where we are allowed to use our minds and convert back to the ‘Thinking Man’ we used to be when there was life on Mars and before the Martian media wiped it off. India TV, are you listening?

Spoilers for Karnataka: Indignity War

Abhishek JhaLeave a comment

Why is it that after every dreamy manifesto every five years from all parties in any electoral contest, nothing changes for our country? Why is it that many people I have interviewed in Karnataka don’t really care who gets to sit on the throne after the elections? Why is it that the pre-poll promises are never taken seriously in our country? Will Karnataka become a better state if the BJP comes to power? Will it worsen if the Congress gets the power back? What can Mr. Yeddyurappa do this time after getting elected that he couldn’t do in his previous term? What can Mr. Siddaramaiah do in the next five years that he couldn’t do in his current term? What are they going to change? Like many others, my answer is – nothing, because we are trapped in the time loop, not very different from the one created with the Eye of Agamotto by Dr. Strange. Only that, this time, the eye is blinded and in place of Dormammu, we sit there, too bored to look into the details of a disaster fomenting before us. Or maybe not, maybe all this is for some greater good. Hold on, before you pelt generalisation stones at me, I have a few things of my own to throw.

Are you a pornography consumer? Would you like to watch porn videos in the Karnataka assembly? That’s not an entirely unrealistic fantasy to live by. BJP provides tickets to live such fantasies, thanks to their Achhe Din promise. Laxman Savdi and CC Patil were the two MLAs caught watching porn in the Karnataka assembly in 2012. Guess what, they are here to be reelected. BJP has given tickets to Savdi from Athani and to Patil from Nargund.

The situation is brighter than you would guess. BJP has fielded 83 candidates with criminal charges, Congress has fielded 59, and JD(S), touted as the kingmaker has 41 candidates with criminal charges. When all the criminals get concentrated inside the assembly, we can obviously hope for less crime and more peace in other parts of the state. In all, out of 2560 candidates analysed by The Association for Democratic Reforms (ADR), 391 have criminal cases against them. 25 of them have Attempt to Murder cases against them and 23 have cases related to crimes against women in their names. 4 of the candidates have Murder cases against them at present. In case you are interested in knowing the names of these candidates who are going to keep us safe, hide here – adrindia.org

Congress coming back to power will also mean the continuation of the good present days wherein voters would be allowed to set the state on fire for their rights on issues like Kaveri water sharing etc.

In other good news, Dr. G Parameshwara of the Congress gets his ticket from Koratagere. This is perhaps his reward for speaking truth to power after the Bengaluru Mass Molestation Case – “…such things happen”. He is going to obliterate all the western influence on us or at least half of it once he gets all the Infinity Stones from his chosen constituency and will call it mercy. Why would the mining barons be left behind? Reddy brothers are coming to a constituency near you very soon, of course, as Yeddyurappa says, “Winning each seat is important.”

Also, try hiding your excitement at this – Siddaramaiah is the same MLA who got DIG D. Roopa transferred overnight after she tabled her report on the VIP treatment for Shashikala inside the Parappana Agrahara Central Prison, Bengaluru. For his proactive step, Siddaramaiah gets tickets from 2 constituencies – Badami and Chamundeshwari. He gets an additional reward for his superhuman efforts to clean the Bellandur lake, a ticket for his son Yathindra too from Varuna.

Manifestos are out! Parties are enunciating their glorious vision for the state. Thanos has used the Time Stone to take Mr. Modi and Mr. Amit Shah back to 2014, so they are doing a rally on every-feet-road of Bengaluru. Mr. Rahul Gandhi has taken help from Thanos to find out that one situation where he gets to be the Prime Minister out of 14 million outcomes and hence, is going temple-hopping with his face turned towards 10 Janpath saying, “there was no other way, Mom”

There are more rumours out there. Please your ears and eyes by clicking on the links mentioned below –

Is there reason in Indian politics?

TheSeer TeamLeave a comment

Amidst the general perception that there is no space for reason in modern politics and the idea that populism trumps reason and philosophy almost every time, Professor Narendar Pani along with Prof. Anshuman Behera decided to explore the subject and address this question. In the process, they put together a set of writings by India’s major political thinkers, trying to find a pattern that emerges out and understand the journey of philosophy and reason in Indian politics. This led to the publishing of Reasoning Indian Politics: Philosopher Politicians to Politicians Seeking Philosophy. Prof Pani was at Bangalore International Centre recently where he discussed his thoughts and conclusions in front of a packed auditorium. Deliberating with him on the topic “Is there Reason In Indian Politics?”, were Prof. Shiv Visvanathan of the Jindal Global University, Prof. Surinder Jodhka from JNU, and Prof. Rajeev Gowda, Member of Parliament.

 

Prof. Narendar Pani started the evening with the distinction that the philosopher John Rawls makes between the Plato’s idea of politics where you work out a complete and full-fledged theory or idea of politics and then you take it into the reality and try and implement it there. Then he argued that the other way of looking at this kind of thinking in politics was to see the patterns that emerge out of such politics and then see how they actually turn out in terms of a particular set of philosophy. Hind Swaraj (Mahatma Gandhi) and Wheel of History (Lohia) were clearly worked out theories before being brought into the realm of politics. Gandhi, Lohia, and others were also the agents of their own philosophy, they developed their own philosophy and then tried to take them into the realms of politics themselves.”

 

Prof. Pani lamented that this process has changed after independence. “We have ended up functioning primarily with the day to day politics of competitive democracy which turns out to be an entirely different pattern. It’s not an easy pattern to understand. Politics has become a purely competitive world. The ideas of today are hidden and closely guarded secrets but over time if we observe closely, we find a certain pattern. We have to understand how logic functions in Indian politics. There is a difference in the idea of logic between India and the west, or more correctly between the local Indian thinkers and the modern logic. The modern logic keeps psychology out of it. The focus is entirely on abstract systems or roots of logic and tends to keep all subjective judgement out of it. Indian logic on the other hand always refused to make a distinction between logic and psychology. It always believed that the logic a person makes has a certain psychological element within it. This is something that we see reflected in its politics. We have the ideological politics which tries to define what they are doing in terms of specific objective laws. Not only Marxism but the initial right wing Hindutva propagated by Savarkar was also very clear in defining objectivism. The logical structure separated from psychology and subjectivity tended to dominate the ideological theories. At the same time, those who were more willing to recognise Indian logic and function with it, notably Gandhi, believed that such a distinction was false. According to him there is an element of subjectivity in whichever theory we choose. Hence, instead of rejection of subjectivity, he believed in improvement of subjectivity. His view was that you have a set of beliefs which are relevant for a particular situation and then you convince others of the same.” Gandhi developed the idea of symbols like salt to convince people about ideas which were not connected together.

After the Quit India Movement of 1942, when Nehru took charge from Gandhi, Indian politics saw a major shift in its philosophy. Dr. Pani argued that on one hand for Gandhi, the philosophy of thinking was an essential part of democratic politics. “He had to take it to the people, get the people to go through it, and then come up with the politics. Nehru, on the other hand reflected a contempt for the people. He believed that these philosophies, if taken to people will only confuse them. He kept the abstract logic for policy making and the psychological logic for his electoral campaigns. He institutionalised it by making the Planning Commission report only to him and over time this separation has been further institutionalised.” Dr. Pani termed the Anti-defection law brought by Rajiv Gandhi as the most institutionalising step in this aspect.

 

“This complete separation of the logic of policy from the logic of politics led to a certain division in the polity which led to the emergence of ideological parties of the right and the left. On the other hand you had mainstream political parties which raised issues which were symbolic, which appealed to people with different psychological preferences. Over time, the ideological parties began to see the importance of symbols which reached its peak with the Babri Masjid agitation. These symbols and the roles that they play are something that have been used repeatedly. It comes from the thinking that all I have to do is identify a group of supporters that I want and then convince them that they are victims of something else and keep a symbol around which they are victims. This started with “Garibi Hatao” which was a fairly real issue. But you ended up taking away privy purses and nobody monitored where that money went. Similarly, you have the regional parties which came after language and separate flags agitations. Then you have the Hindutva. Now this politics of psychology comes up against a sense of law which still follows an abstract logic, an objective system. But over time as the objective system gets difficult to implement, politicians see an opportunity there as well  where you function without knowing how far this can go or function in a way where you lose credibility. Then you have a system where criminals can stand for parliament but equally false cases can be put against innocent people to stop them from standing for parliament. So, you end up then with a much wider set of issues, without a clear system of logic that people can realise. Focus is then on identifying the messiah. Then you move from one messiah to another and when that logic completely breaks down, you try to make up with volume, as we see on television sets these days.”

 

Prof. Pani ended his introduction of the subject matter and took his seat on the panel, a prolonged applause appreciated him. People were still trying to unravel the package delivered to them in the preceding 20 minutes or so when Prof Shiv Visvanathan began to speak.

Bangalore-International-Centre

Prof. Visvanathan was eloquent, delightful, and lucid. Critiquing the book, he said that this book meets two types of people, a theorist and a story-teller. Amid mild laughter, he continued that when you pick the book and read it, there is a very subversive kind of humour. “The humour is in the choice of articles”. Prof. Visvanathan continues, “In fact there are three Narendar Panis (in this book) and they play themselves brilliantly in the reading of the book. He begins as a Marxist who abandons his Marxism or at least fragments it. He moves from Marxism to a Gandhian ethical position, and thirdly he wonders if there are pluralistic possibilities of political theory? Continuing in his energetic, high-octane voice Prof. Visvanathan laid bare his quarrel with the book, albeit sportingly. He disagreed with the standard political theory approach that the national movement was about political ideologies. According to him our national movement was amongst the most playful national movements in history.

 

“Where else do you see such an availability of eccentricity? Every eccentric Englishman/woman I can think of, was a part of the national movement, our nationalism was plural. The greatest debates did not take place in politics. They took place in the archives of Science and Technology. Indian nationalism produced the greatest political critique of Science and Technology ever. We never look at these archives and this creates the second problem. By looking only at straight political theory, you miss storytelling. To me the great Indian novel comes from the bureaucratic commission reports, the Industrial commission reports, the works in the Emergency. They are great acts of storytelling which are also great acts of ethnography and theorising.”

 

He also pointed out the use of texts in the book. Continuing his performance, captivating the audience, making them question everything they knew at the same time, he said, “I wish there was greater work on the Emergency. One of the great acts of theorising was the Shah Commission Report. It theorised about violence and it theorised brilliantly about the feat of how reason in politics becomes a havoc. Because what you are looking at is a technocratic reason of Jagmohan and gang which was subservient to the political arbitrariness of Sanjay Gandhi. What happens when reason is tied to arbitrariness?” Extolling U.R. Ananthamurthy’s Bharathipura as the best critique of Socialism, he added further, “Literature becomes a critique of reason. So, language should be taken more interestingly… reason without being expressed in a certain kind of language is no longer rational.”  He let the audience off with a probing question, ”Where does philosophy rescue politics? Because we are operating with 19th century concepts; nation state, boundaries, scientific idea of positivism. And in a deep and fundamental way, this is a fundamental attempt to rescue political science from being an old fashioned 19th century game.”

 

Professor Surinder Jodhka was the next to speak. He advocated a ground up way of looking at the question of reason in Indian politics. “I think if you look at the empirical evidences, you have reasons not to be so depressed about India and her future.” He spoke about his experiences of working in the north-western parts of India namely Punjab, Haryana, Delhi etc. and Bihar over the past three decades. “If one were to look at the rural landscape, much work has been done around the issues of caste over the last many years. If you look at the local level political process, it has completely transformed, where you can have a Mayawati or a Lalu Yadav become the chief minister of a state.” In the villages, he argued, “on one hand you have clear decline of the rural patriarch, at the regional level on the other hand caste and politics dynamics has been very interestingly played out. At the national level, things are far more complicated, more fluid. National level politics need conceptualisation and thinking about how democratisation process has transformed the national level politics. But at the local level and regional level, the kind of people who came into politics has changed significantly, a change for good I believe.”

 

Prof. Jodhka also addressed the issue of democracy and identities. “Although most of us dislike the word identity in itself but on the ground, many kinds of identities have emerged and these identities aren’t simply sectarian identities. Most identity politics trying to mobilise themselves around a notion of collective identity have almost always articulated the language of citizenship, not just the language of numbers. They want space in this nation state which has been historically very exclusionary.” Talking about the book, he said that it compelled him to think very differently. After reading this book, he learnt much more than he would have, from reading other texts that he normally reads on caste, economy, and politics. Seconding Prof. Visvanathan, he critiqued that the book still operated under the framework of mythological nationalism as if India as an entity could be India on its own. That possibility, Prof. Jodhka believes, no longer exists. India’s politics is now shaped by various factors which include not only the diaspora but also other kinds mediation of what are coming from all around the globe.

 

Prof. Rajeev Gowda started off with a potent statement that we live in a non-ideological era. Where Prof. Pani laid out the political philosophies of Lohia and Gandhi in the pre-independence era, Prof. Gowda decided to delve into the philosophy behind the major movements of the 80s and 90s. “If we look back into the last two – three decades and see what kinds of ideological frameworks have been animating the Indian political landscape, we find that there actually have been many major schisms, divides, and challenges through the way we constructed ourselves as a nation. And the ones that come straight to minds are 1989 onward and 1992, the Mandal and Masjid related challenges to the settled order. There was tremendous reasoning behind each of these movements.”

 

Prof. Gowda also talked about the challenges he faces as the head of the research department of the Congress. “One of the agenda is to articulate a narrative which can capture the imagination of all the people.” This they evidently did in 2004 by turning the ‘India Shining Campaign’ of the BJP on its head, by questioning the inclusiveness of the NDA governance. He also recognised the process of liberalisation in 1991 as something which was not premeditated but something which needed to be done at that time. Addressing the friction between a global liberalised economy and the Gandhian idea of economy, he said, “taking the Gandhi’s talisman as a philosophical construct, the congress when came back to power in 2004, found the philosophy of governance by turning to the activist community, creating the National Advisory Council, and coming up with rights based legislation.” He also stressed on the decentralisation of Panchayati Raj achieved by our Late Prime Minister Rajiv Gandhi. It was a tough task, he explained, because it meant challenging the existing power equation in the villages. It let people make decisions about their lives by themselves. It broke established patterns and challenged accepted practices.

 

Addressing the elephant in the room, Prof. Gowda talked about the spiralling cost of politics. “Part of reality of the politics apart from who participates and who votes is that who contributes. Resources are needed. We are in denial of the cost of democracy. We need to have full time politicians, political parties, elections, campaigns; and all these things don’t come for free. We have never accepted this particular challenge because philosophically we need politics to be a level playing field. We have let politics be taken over by people who have tremendous amount of money.” The solution according to the Member of Parliament is the crowd funding of elections at least to a level where all the participants have a fair chance in this competition. Prof. Gowda ended his absorbing talk by underlining the importance of  “narrative that connects the politicians and political parties to the people and that’s where reasoning and philosophy are central to a party’s manifesto, vision, rhetoric, or articulation which may seem mundane and devoid of reason but is actually focused on trying to connect with people in their hearts and their minds.”

The evening ended with the panel taking feedback and questions from the audience. This panel was educative, reaffirming, and positive which are in short supply these days. The audience walked away with a sense of a Monday evening well spent.

 

About the Author : Ambikesh Kumar Jha is a social writer and a sailor, presently ashore.