There is a huge clamour in India for reserving seats in the parliament for women. There is real tragedy in the offing for this nation, if this reservation is made statutory. The very concept of reservation is a terrible infliction on any nation. In the case of India, it has had the effect of being an epidemic from which the nation could never escape. The epidemic is out to ravage all quality systems and bring them to base levels.
It is a fact that persons who do the real writing of the rules and laws that later get statutory status are persons with meagre understanding on Indian social system, and its compulsions. It is known that the MPs who do the real voting for these laws also do not have the mental acumen to study the rules and its frill elements, and discuss them in detail to understand how these lines and words are going to affect the huge number of people living in India. They are all only interested in some sly commercial deals to make money fast. It is an accepted fact among all of them that the nation is more or less going to the dogs, and the only way to stay above the sure scheme of events is to garner some cash, and then head for the English West.
What is wrong with this reservation, and what is wrong with Indian women that they require reservation? Well, serving under any Indian is a terrible experience. That is because of the feudal or structured quality of our vernacular languages. It is not like English. Here if one man goes up, others are in a tension; for they go down in the vernacular indicant words. If one is goes to Aap, the other is made to go to the level of Thoo. It is not what the two persons do, but what the others manage to do. As everyone is in structured levels, the splitting thus done by the lower level others is a terrible experience.
Now, what has this to do with women? Well, the problem is that language is a blanket-like thing, and covers almost everyone and everything; including women and men. Women usually are in the secondary levels in the language system, mainly in husband-wife relationship. Beyond that there are the social corridors inside which women have to function. For, the feudal language does affect all relationships in the society. If a woman were to roam around in a vernacular language system, it can create problems for many persons, including her husband. It is not really and primarily connected to sexual fidelity, but to many other things, which all can later bring in the issue of sexual infidelity in a sequence.
So, women are kept at a lower level in social functioning in the language. They do feel it, but then not many find a way out of it. The husband addresses her as Nee in South Indian language, and she is an Aval. This is taken up by many others and they also use it on her. At the same time, if she were to move around in social areas, where her husband is also functioning, her husband can get heartburns. For one thing, he himself is not always in the higher indicant word level in the open society. Even though, he can be a Chettan, or annanor Ji, Ningal, Aap, Adheham, Avar etc. inside the household, in the open society, he can very well be a Nee, Avan, etc. If his wife functions in a social area, where he is thus addressed, she will within no time lose her respect for him (in most cases). It can be a sort of erasing of aura for the husband, and he may even find it difficult to get his wife to accommodate him adequately in sexual activities. In fact, he may even find it difficult to satiate her sexually, for the idea of a small man lending her sexual satisfaction may not be very alluring. Power, in feudal languages, is a very powerful aphrodisiac.
So, by comparative upbringing, most women get less chance to see the outside world, with the same freedom as a man. Most men are also, are in similar problems.
However, the women do have power where they are at home. For example, inside the house, women can be powerful; not necessarily above the men folk there. What I mean is when they get a chance to use the power used on them, they also do it with a very sickening calibre. Just as in Give a ---- an inch, and he will take a mile. There is India encrypted in this line.
I can give an example to convey the idea that I have in my mind. Many years ago, I was in Madras state, as a youngster. Tamil language is, like other Indian languages, very feudal. Yet, due to my very good quality in English and dislike for speaking in the vernacular, there were many local men of senior age who used to address me with respect. The word used was generally Sar and Avar. Now, these words give a social security that English cant conceive. However, when I go to the houses of these men, the women folk did not know English, and if at all they knew it, they felt it better to feign ignorance in it. They would immediately address me as Nee.
At first I thought that these were isolated incidences. But then on close observation, I found that everywhere such women are in some social or formal power, who were more or less mentally lower, they do try to overcome their negativity using degrading words over others. Here it is not a competition between men and women. Everyone uses it on others, who come under. However, the effect is varied. It is like being addressed by an IAS officer as Nee. There is a slight lowering feeling. However, it is the venerated IAS officer who has done it. But then, there comes his peon; who also uses the words Nee. Well then, the affect is that of being pulled below the levels of a peon.
This is the comparison that I can give about the lower intellectual females dominating men. It more or less makes them impotent mentally.
If women get to see the freedom and personality of the English females, and are striving to achieve that level, then this not the way. What they achieve here is a diabolic mental status, and physical stature.
See a particular young coy Indian girl. She is addressed as Nee, and spoken of as Aval by the lower levels Indian. The demeanour that she carries is that of a servant, very docile and seemingly very obedient. She has passed her tenth, and after some years, she gets a certificate in Teachers Training. Her father pays some one or two lakh rupees to a private school management and she becomes a teacher.
Now she is a teacher. Suppose her maiden name is Lakshmi. She is now Lakshmi Teacher. She is now a different person. She is addressed as Lakshmi Teacher. She is no more an Aval, but an Avar. When she comes, people get up or at least acknowledge her presence. Life is now on the other side of the feudal language social system. She becomes daring, and her gait has a sense of purpose. Her voice has a commanding nature, and there is an overall Indian masculinity in her. It is a gradual change. This again is not a transformation on lines with the English female personality, but a most irksome personality change.
Does this change in a solitary female help other females. No, not at all. She has become another overlord for them. She addresses them as Nee, and Aval, if they are inferior in age, financial condition, social status etc. It is demeaning, more so, because she is an empty headed female, who till recently was a novice in everything, and remains so in most things.
This is more or less what the reservation of seats to Women is going to achieve.
One particular incident can be related. Many years ago, possibly around the year 1983, one retired female senior government officer was standing in Calicut bus stand. The time was late evening. She noticed a young girl of around 20 years, standing in a pose of waiting for some with an expression of some level of exasperation. As the time wore on, many young men started roaming around her mischievously, in eager anticipation. The girl seemed frightened by the situation. Seeing the gravity of the issue, the retired female officer summoned a police constable (male) and told him to enquire with the girl. The constable made some rude questioning which seemed to frightening her more. He then came to the retired official and said that as it was a female, he could not do much, and that he had called the police station to send some female constables. After some time, two female constables arrived. They went to her and snarled at her: Nee yenthadi evide cheyyunnthu? In English, the words can be translated into What are you doing her? But then the powerful sharpness of the Malayalam lower indicant words such as Nee, Yedi etc. will be lost in the translation.
I am concluding my writing for the time being. However, I want to continue this debate to include the feature of recent Domestic Violence Act and such things. For example, the husbands lack of right to stop a women from working and such other things. Moreover the issue of female constables also has to be discussed.
The issue at heart is not a competition between Men and Women, but between quality and diabolism. And it is connected to Indian languages, and not really to the mental fibre of men and women as such.
I will continue.
The issue of feudal languages and codes therein are discussed in my book: March of the Evil Empires: English verses the feudal languages.
I hope that it is very clear that I am writing about Indian women and not about the women in the English West.
What is wrong with Indian Women? Well, it is more or less the same thing that is wrong with Indian Men. Both of them are encased in the codes of their feudal vernacular language codes. When they speak in these languages, their personality and mental reactions are connected to what these codes dictate.
Now, to go into the issue deeply: I think it was Lord Curzon, the British Viceroy in India, who declared that no Indian should be given power over another Indian. Well, this statement may seem to smack of racism or some other similar bigotry. But, is it really so?
The British officers were once terribly confused, for the moment they asked an Indian constable to arrest someone, the moment the constable pounces on them, they are severely beaten up or abused verbally. What is going wrong?
Well, the moment What is your name? becomes Ninte perenthada, the languages codes starts the abuse. However, if the same query had been translated as Ningalude perenthatnu? Or Sarite peranthatnu, no such abuse initiates.
Now, what is the connection between this and womens demeanour? It is this: The social system as well as family system that functions in the feudal vernacular tend to focus on the female child as an inferior. If the parents dont do it, then the others in the extended family make haste to do it. A female child growing up with out the necessary mental restrains in an Indian vernacular communication system can create disturbances. It is like giving full freedom to the servant or a junior employee in a household or in an office. The girls uncles and aunts would go out of the way to see that the girl is kept in her position as ordained by the traditional customs.
Since I mentioned servants/junior employee, let me say this. In English nations, servants and employees may address their seniors or bosses by their name or with a suffix like Mr. Mrs. Miss etc. Moreover they address their seniors with a You, and are addressed back by the same word You. Moreover, both sides are referred by a he or she and there is no variation to these words depending on the relative social or official position. But then in Indian vernaculars, each and every action and social or official positions causes powerful changes in these words.
So, when a junior tries to act out as an equal to exert his or her dignity, what comes about is not a situation of equality and equal dignity and refinement of human aura, but simply an insult to the senior, which in turn shall lead to the breakdown of communication structure or lead to disobedience, and anarchy. I have known one female, a doctor, who tried to achieve this level of individual dignity by addressing her husband with a nee and addressing him by his first name. In the long run, it only led to an unsettling mood for the husband. He would feel distressed by this in the presence of his friends. Moreover, the others would see a mode of unaccommodating attitude in her behaviour. It did not lead to a happy family situation as can be envisaged in English and also what was envisioned by womens liberations activists. All it did was to create rancour in the family, which ultimately led to its more or less predestined dissolution.
Do women lend more support to other women to achieve their mental development? No, they do not, for they are all in the same problem of some level of mental suppression. Generally, persons who are insecure about their own position are wary of others emerging out to freedom. The same goes in the case of men also.
It is like the Indian police constable. A majority of them, with immense exceptions, are from very low calibre class. The senior official knows it, acknowledges it, and also enforces it! They use low level indicant words to their constables. It has come to such a level that in Kerala, an ordinary man addressing a police constable as a constable can be a dangerous act. Moreover, the constables see to it that any ordinary man who happens to be in their hands is treated with such severe brutality, mental, physical as well as verbal, as to assuage their own feeling of insecurity. In many ways, they also experience the sharp bouncing effect the language does. For example, in the outside world, the common man fears them terribly, and this lends them a very diabolic sense of power and respect among the public. At the same time, in front of their own officers (especially IPS, they are mere shipayies/peons. It may be borne in mind that a Police Head Constable is more or less an IPS in his station and neighbourhood.
I can explain the situation more from my own experience. Since my very childhood, I had understood this problem with the Indian languages. So, wherever I went and lived, I strove to introduce an English communication. Even though, it may have looked very funny to many persons, including the persons who did communicate in my presence in English, when I do move away from those place, these people did miss my presence as a powerful inducing force that had trained them in English with not much apparent effort from their own side.
I wanted to see the effect of my language theories on a person of Indian origin, living in India, among Indians, but kept away from the traumatic effects of the Indian languages. But then, it was not an experiment easy to do, for there was not going to anyone willing to put their infants to such an experiment.
When my own daughter was born, I was more or less forced to engage in this, not for the sake of the experiment, but for reasons of expedients. When I married, it was from a remote village in Calicut district. I belong to the Thiyya caste by family lineage. My wife also came from Thiyya family, but with some terrible difference from me, from my viewpoint. There was not a bit of English hue in her family. Moreover, the language dialect of the region was the totally uneducated Malayalam. Malayalam as it is has a mood to suppress each and everyone who happens to be below. No one practises the ideas of encouraging another persons individuality. It is not an individual feature, but that encoded in the language. So, it must be admitted that when I speak in the codes of Malayalam, I also will be forced to do it. But then, I try to keep away from Malayalam, but I then I do not succeed always.
I was very conscious that the communication of the local area was Inji (nee), oal (aval), edi, pennu etc. as regards my daughter also. Moreover this would be used by all and sundry including the servants and the labourers, for the family was thiyya and in the local area, thiyyas were considered as the labour class, even though the family itself was not labour class. I knew that by simply keeping by daughter away from the stings of this communication system, a grand change can be brought into the personality. It is different from addressing her later in life as Madam, Sar, Avar, Chechi etc. for in these cases, the person would only exhibit typical Indian feudal superior features.
The situation was that the child was taught only English, and kept away from all sort of Malayalam words, including Malayalam TV programs. Instead, it was a complete diet of English communication, including English TV programs, English nursery rhymes, and all such things right from age four months. Even dresses used were only pyjama, pants, shorts etc. and the hair was cut short. Swimming was taught to the child from age eight months.
There was definitely a change in physical looks and the traditional physical features associated with local Thiyya looks were not there. In the process, the family members there also improved their English very nicely. (I must admit that I have since been able to affect this change in a few other children also, by simply asking their parents to make a slight change in the communication structure.)
The men-folk in the locality were not much distressed, even though it must be admitted that at least some of them were not happy that they couldnt address the child with a nee and use oal, edi etc., which was included in their innate traditional rights.
Now, the situation was that it was the local womenfolk who were more distressed. They would sneak in stealthily and look to see if I was around. Then they would snatch anything the child was playing with and try to make the child run after for. But then, it was not generally allowed by the other members of the family.
Another thing that was done was to come into her room and if no one is around start questioning her with such dialogues as Nee yentadi cheyyunne? Now, it must be admitted that these are all the usual words used to a female child, and one cannot find fault in them in itself. But then, the issue here is that if one female escapes its stings, there is concerted effort on the part of the females themselves to impart it. Here again it is not a woman verses man issues, but connected to the general levels of insecurity that the language codes lends.
Now, what comes to my mind is the demand for reservation for women. Well, what women want is not reservation, but the chance to shed all kinds of mentally restrains negative strings from their mental growth. Simply allowing women who have been brought up in lower level mental stances, and then giving them the reins of power would be like giving the positions of authority to servants. It can demean everyone under them. I do not think that growing up as a female is a negative thing, but growing up with an inferior class mentality is definitely a bad thing. And to allow such persons to become ones leader is a terrible infliction on others.
It is like the trauma faced by a man standing in the queue to pay the electricity bill for around an hour. Then suddenly comes a woman with twenty bills who simply goes straight to the counter without standing in a common queue. For, as a woman, her right to go in a separate queue is reserved. If this is the type of equality and dignity that women fight for, then it is not a mental development that is been desired, but pure heist.
I hope to continue: But then, I need to emphasis that all this theorising of mine, has no aim of promoting me as a saint or someone of hallowed personality. The aim is only to tackle the finer areas of a theory wherein I propose that there are certain codes embedded in human languages, which can give hints to the codes that really design the Universe. Persons interested in that part may read the opening parts of my books from Kindle.
