14. In Indian culture, children are treated with disdain, variously. This does not mean that the elders do not love the children, but this love is twined with a mood of dominating a buffoon, clown, a serving person, or even of dominating a person with future potential. Unless the child has some avenue for some level of personality development in the form of a rich family, affectionate parents etc. the facial features of the child as he grows into adulthood can, in many instances, show the effect of this tomfoolery that is used as a form of interaction with kids. (Physical feature contortion is possible for those held on the lower indicant code strings)

15. The same kind of effect can be seen in serving persons also. They are also treated with disdain. If they show any hints of mental calibre and efficiency, they are seen as a social or professional threat. It is not that the higher man is bad and the lower man is good. The reality is that even the lower man would have this same level of social insecurity, wherein he would try to dominate someone who is under him. {A mood of insecurity gets spurred in everyone who sees a high-calibre lower person)

16. There is no dignity of labour in India. Doctors, government employees, teachers, and professionals with good jobs etc. get respect in indicant words. Many of the other jobs, especially those that involve physical labour are seen as low grade in the indicant words. (Only a few professions do have ‘respect’)

17. Persons who are doing lower jobs are ready to pounce on persons who they perceive to be socially weak. It is seen as a social danger to be on speaking terms of equality with persons doing lower jobs. For, they may try to enforce equality with them by means of indicant words. If this is achieved, what really happens might not be equality for the other man, but downright social pull down to level of dirt. However in the nation of India, no one really mentions any of these things openly. (Being forced to equality can be a repulsive experience)

18. The social reflexes are in most cases the exact opposite of what is there in English. For example, the standard policy in English is to ‘give respect and take respect’. However, in Indian social communication, usually if one lends ‘respect’, it is taken as a sign that the person has admitted his relative lower status. He is made to accept pejoratives and despoiling words in return. (A totally different world of ‘politeness’)

19. Generally all sides which have to be approached for something don the superior stance and demand ‘respect’. This is seen in the way the Indian officialdom behaves. Even a letter addressed to them should be quite ‘respectful’.  

20. If one uses powerful suppressive lower indicant words to those who are perceived as lower class people, they generally become very ‘respectful’. However, if the other party refuses to accept this stance, it can go into terrible fights, which can even end up in murder. (Enforcing ‘respect’)

21. If a person is being abused or beaten up anyone or any group of people, the power of a socially powerful man to stop it depends on the words he uses for the word ‘He’, ‘His and ‘Him’ with regard to the beaten up person. If he uses the lower indicant words and calls for stop of the torture, it would continue for some more time, with more or less the same intensity as before. However, if he uses the highest form of indicant words, the abuse would stop immediately and the abusers would stoop to apologise. (Different levels of stature in Avan and Avar)

22. Even though crowds and crowded place can be uncomfortable, people also do enjoy such places. This is because of the monotonous stiffness that they have to usually maintain in less crowded areas, including their own living surroundings. When one is in a crowd, one literally can get lose into a state of anonymity and act with a freedom of posture, poses and expressions, that cannot be done in an ordinary situation. A very good example would be Bombay, the British created city. It is now a mess in terms of crowding populations. However, not many persons who have experienced the personal liberty that perches on one, would like to go back to the wide spaces of their own villages and small town back home.

a.   Usually females would feel it more, if they happen to go back to their home towns after living in Bombay. In dressing, freedom of social movement and many other aspects, they would feel the shackles falling on them, one by one, if they go back to their home towns.

b.                        At the same time, in small villages in remote towns, the male folk crowd round the lighted small line-up of shops as rainflies would crowd around a lamp, in the early night hours. Females stay at home. The language codes do not have space within it to accommodate females moving around in the lighted shops area.  

32.   Correct introduction is everything in Indian social communication and also with officials. Without a correct introduction, there is every possibility that the other person may not assign the correct indicant word to this person. Or he or she may take offence to a particular level of indicant word used in addressing or referring. 

{Here I think I can give a very illustrative example: My mother retired as a head of a state government department. She joined the service as a state level officer at the age of 23. She was not from the IAS, which is the royal aristocracy of the Indian bureaucracy. She belonged to the service, which at its very pinnacle would only be equal to a newly joined IAS officer. Her last posting was as the Inspector General of Registration. Even though the term Inspector General may signify a very senior position, actually this post was nowhere near that of an IPS officer of the Police service. However with regard to so many other levels of the bureaucracy, she was a senior officer. Moreover the term Inspector General was to signify a more than common dignity and power, than there really was. This much I have explained just to place her level.

After her retirement, I had to once accompany her to meet a Joint Collector at the Cannanore (Kannur) Civil Station. {Cannanore is a small town and district headquarters of that district}. The Collector is the lowest level of appointment of the IAS. It is a prestigious and the most powerful post in the district. However a Joint Collector is only a person promoted from a clerk or some similar level. There would be a number of similar Joint Collectors.

Since it was a private issue that was being discussed, my mother’s proper official credentials were not introduced. To some extent, the fault was with me. I should have done it. If it had been any other person accompanying her, he or she would have immediately mentioned that this lady was a ‘superior state-level retired officer’. By official hierarchy, the Joint Collector was not a senior official, and at best only a district level middle level official.

In a way, my non-introducing her credentials were part of my curiosity to observe the difference it would make. I have seen so many other meetings with officials, wherein her credentials were properly mentioned.

The Joint Collector was putting up a big show of power and pageantry, which was actually not there for him. He was sitting in a small cabin, in one of the numerous offices in the Civil Station. He was quite clearly discomfited. For, the general posture of the persons present before him did not show too much of an obsequiousness that he was usually accustomed to from the common man. In the course of the talk, my mother used the word ‘Ningal’ to him. ‘Ningal’ is a polite word of addressing a socially acknowledged person in Malabar. However, it is not a word of address used from a position of obsequiousness. The obsequious position word is Saar, which the local people necessarily have to use to the Indian officials, in southern states. In Malayalam, the other word for You Ningal is currently forbidden to the officialdom, by a non-written gradually forming social education that comes out of low class Indian (Kerala) schools.

The facial expression change that appeared on his face on hearing the word ‘Ningal’ was quite phenomenal. His whole features shook. His eyes went into fury. He slapped on the table, and in a very loud voice, demanded thus: ‘Do you know who you are talking to?’ There was an uncontrollable homicidal fury in him, which he would have unleashed had there been more power in him. Many signs of schizophrenia were quite visible in him. If he had been a small time person showing such signs, he would have been in a mental hospital.

The funny part was that he was shouting thus to a retired official who was much senior to his low level post. Now, my observation has nothing to do with my mother’s credentials. I have heard so many people address her as Saar, and she herself is not fully without official arrogance [especially after working in Travancore areas).  

What I wanted to stress here was the power and need of proper introduction in Indian social communication in general and towards the Indian officialdom in particular. 

33. People are generally pious and do pray. They go to the temple, attend the mass in the church, or do the namaz in the mosque, depending on their religion. However, this religious belief has nothing to do with any ethical standards. Government officials who are corrupt to the core are also quite intensely religious. They do puja and such things without any mental qualms. In fact, they do not connect public or private heist with their religious beliefs, nor do they feel that there is anything contrary between these two actions. In fact, if they do land a government post, wherein they can get a lot of bribes, they thank the gods for this benevolence. For, it is believed that the gods gave them the chance to make money, which they will with no mental consternation. Now, it need not be understood that the bribe-taking official is a worse man than many others who do not get an occasion to collect bribes. Most people who speak against corruption are only those who did not get a chance to be in such a position.

34. Generally Indians do touch others. It is not connected to any nefarious intentions as would be understood in English.

35. Some touching is part of asserting domination. It is generally done to erase some level of inferiority complex and also to show off access and companionship. If the other party heartily dislikes this level of display of companionship, he or she would certainly try to shake it off or show dislike. 

36. Other touching would be a need to assert association and to display that level of intimacy to others who are viewing. Such things have powerful impact in the social scene. Lower placed people might touch a superior placed person to imbibe positive energy. For, this very reason, many superior placed persons do not like to be touched by persons who they perceive as inferior.  See this

43.       A lot of inputs about Indian culture can be found in the driving habit of the people. Again, the exact character depends on the indicant level of the person, in which he is mentally positioning himself. The issue is directly connected to the fact that every individual, event and capacity is processed in the indicant code software incessantly. In Malayalam, the spontaneous processing moves through the aval, ayaal, adheham codes which goes on moving randomly to and for, as per the input value change. This processing is also connected to a mental processing on himself by each person, and in relative comparison with others (so many of them).  

a.       Persons who are from the lower indicant group generally use the horn indiscriminately to bolster their mental indicant code level. For, the ability to make powerful sound is believed to be connected to higher indicant level, by the lower quality persons.

b.      A very visible feature of the lower indicant code persons can be seen in this illustration: A vehicle is overtaking another vehicle. At the same time, another vehicle is coming from the opposite direction from far. Now, if the vehicle that is being driven by a mentally lower indicant code person, he would immediately step on the accelerator to stall the other vehicle from overtaking. In many ways, this ability to block another person transforms into value addition to a lower indicant code person. For, he is desperate for such charging to boost his value in his virtual codes.  Now, there is the other vehicle coming from the opposite direction. If that vehicle is driven by a mentally lower indicant code person, he would also step on his accelerator to come fast and block the overtaking vehicle. Again what works here is the same need for gaining numerical values in a virtual code area, which is in a depleted state.

However, the persons who do not need this type of value addition is generally seen to be polite and of courteous driving standards. However, there is this fact to be understood, that almost everyone in India are to some extent in the lower indicant code virtual arena relative to some person, position or relationship. In this regard, the people who speak Indian languages are completely different from a native-English speaking person. A native English speaking person is never in a lower indicant code position with regard anyone. For, there is no concept of indicant codes in English.

44.       Then there is something to be mentioned about Women’s lib in India. This concept is also very much connected to the feudal content of Indian languages. Actually there is no real input in the Indian languages that women are to be suppressed. The real fact is that anyone who is below another person naturally gets addressed and referred to with lower indicant words. If some man is superior and he has subordinates who are both male and female, they both feel subjugation connected to the force of the feudal indicant words. However, if a woman is superior also, they feel the same level of subjugation.

However, any superior person would dislike another person having loyal attendants. For, it is loyal attendants that lend power in the feudal language systems. Now, it is their duty to see that the loyal attendants are removed from another man, especially if they view that man as an inferior. Now, if an inferior man has a loyal wife, then it behoves upon the superior persons to inform her that she is not her husband’s slave and she can go where she wants, and be with who she wants.

The funny part here is that if in their own business organisation, a lowly staff member, let alone a senior person, moves with a competing entity, they would wreck havoc on him or her. Now without thinking about that part, they indoctrinate another man’s wife to be disloyal to him. That in essence is Indian Women’s liberation.

I remember a writing by a senior Indian bureaucrat’s wife about her own servant maid. Her servant maid’s husband was a loafer according to her. He did not allow her to work for them. For working for them, there were constant fights inside the household of the maid. Now, what was not being mentioned by the bureaucrat’s wife was the fact that her own husband was wallowing in ill-earned income, both legal as well as illegal. The legal loot is the greatest heist going on in India. As to the husband of the maid being a loafer, the fact is that he has to become a loafer. For, if he was a person with some level of dignity inside him, he wouldn’t be able to face the world, with this wife being a servant in an Indian household. For, she is a shi* for the householders in each and every indicant word they use to her and about her. Those words would attach to her husband also. This diffused shi*ification is what many people fear with a great terror. It is this factor that creates a lot of social repulsion, including that for lower castes and those with lower jobs.

The bureaucrat’s wife’s indoctrination on the maid was to revolt against her husband, and to assert her independence. And to serve them as a shi* level slave. There is no chain or shackles. In fact, the so-called slaves of US were actually persons in great positions. Not serving Indian households, but serving people who spoke to them in English. Well, that experience is simply bliss, compared to what a maid in an Indian household experiences. GIVE LINK TO INDIAN MAID IN US

52.       Such dispositions like honesty, commitment, punctuality etc. are towards those one ‘respect’. That is towards, the persons who one define in higher indicant words. To those whom, one lends lower indicant words, there is no compulsion to be honest, committed or punctual. To cheat such a person or to break a word given to him is not considered a great offence or sin. Actually people would laugh if one were to mention that one should keep a word given to a servant, a lower placed person, a youngster or to one’s student. There can be exceptions. However, these exceptions might be connected to the powerful play of other social codes.

a.       Yet, a very powerful streak of honesty would be seen in the social system, extended by the worshiping lower class towards the adored higher man. This same honest group, however would not show the same disposition to others whom they do not adore or worship, in terms of ‘respect’ in word codes.

Here it might be good to mention that ‘respect’ in word codes are of two kinds. One is contrived and just for momentary gain. The other is deep-rooted and cannot easily be uprooted.

53.       Changing words, breaking promises etc. are also part of the common culture. This particular aspect is connected a few propping issues.

a.       One is that words and promises given to the higher person or the ‘respected’ person are generally kept. However, those given to the lower man or to the subordinate are not treated as inviolable.

b.      When people find that keeping a word would involve monetary or social loss, they would opt from the less dangerous course of breaking the word or promise. In fact, they generally would not have much qualm about saying vehemently that they had not made such a promise. For, social or monetary loss might end up in a lower indicant word stature with regard to so many others in the social system.

c.       The third reason is that every man is connected to so many others who maintain him in various indicant levels. Both those who are above and also below do have much power in swaying the emotions of this person. The persons above him would cajole him to rethink a promise or word, before implementing it. The persons below him would do the same from another virtual code position. In fact, every person stands on a pivot like position in a feudal language system, from where he can be swung by others by the mere mention of certain level of indicant words that have powerful swinging power.

54.       The traditional customs of the people could have an element of performing Namaskar or Namaskaram. This is just slightly bowing to the other person, with the hands clasped in the form of a prayer. Even though this is treated as a trifling bit of action, actually this act has a deep meaning and social impact. In passing, it may be mentioned that people do hold the other person’s hands in a show of friendship, loyalty, commitment etc. This can slightly come near to that of the English action of shaking hands.

Now speaking about Namaskar, it is an act that has a profound social meaning. It is actually an action of showing ‘respect’ to another person. This can be mutual when equals do it to each other. 

It can be a show of subservience when a subordinate shows it to the superior. In which case, it will rarely be returned. Or if returned, it would have an aura of condescension.  

It can be just a perfunctory show of ‘respect’ or just a formal action with no inner meaning.

Now, what has to be superimposed on all this information is the fact that people in the Indian society are not equals. They are arranged in varying levels of positions. This is reflected in the various arrays of indicant words that attach to them in society. The negative and positive values associated with this positioning are really there in the virtual codes of each person. However there is no means to observe it visually now. However, the negative and positive values are quite feel-able. So, generally people have an aversion to touching lower level people, for they do feel a drain of positive energy when this is done. In many ways, this is connected to the Indian tradition of ‘untouchablity’. That was connected to people cordoned off by caste. However, the same effect is felt now without reference to caste, for now in every caste, there are socially high and low persons.

SEE this quote from CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON, c.i.e..

The status of the Pulayas of the Cochin State is thus described by Mr. Anantha Krishna Iyer. “They abstain from eating food prepared by the Velakkathalavans (barbers), Mannans (washermen), Panans, Vettuvans, Parayans, Nayadis, Ulladans, Malayans, and Kadars. The Pulayas in the southern parts of the State have to stand at a distance of 90 feet from Brahmans and 64 feet from Nayars, and this distance gradually diminishes towards the lower castes. They are polluted by Pula Cherumas, Parayas, Nayadis, and Ulladans. [The Pula Cherumas are said to eat beef, and sell the hides of cattle.] The Kanakka Cherumas of the Chittor taluk pollute Era Cherumas and Konga Cherumas by touch, and by approach within a distance of seven or eight feet, and are themselves polluted by Pula Cherumas, Parayas, and Yettuvans, who have to stand at the same distance. Pulayas and Vettuvans bathe when they approach one another, for their status is a point of dispute as to which is superior to the other. When defiled by the touch of a Nay, a Cheruman has to bathe in seven tanks, and let a few drops of blood flow from one of his fingers. A Brahman who enters the compound of a Pulayan has to change his holy thread, and take panchagavyam (the five products of the cow) so as to be purified from pollution. The Valluva Pulayan of the Trichur taluk fasts for three days, if he happens to touch a cow that has been delivered of a calf He lives on toddy and tender cocoanuts. He has also to fast three days after the delivery of his wife." In ordinary conversation in Malabar, such expressions as Tiya-pad or Cheruma-pad (that is, the distance at which a Tiyan or Cheruman has to keep) are said to be commonly used.

Not only Indians, but even native-English speakers also can feel the negative aura of a lower level person in a feudal language social system. So, when they have to move in constant communication with them, the native-English speakers do try to keep a distance. What is generally understood as ‘untouchablity’ towards lower Indians by higher Indians is called racism in English nations when repulsion is show to higher Indians by ordinary class Englishmen. Basically, the issue is connected to the negative aura of the other section of people who mentally are connected to diabolic social communication systems. In English systems, it is not the lower people that create the repulsion, but it is the people who create the repulsion to lower positioned persons, who creates the repulsion.

Namaskar is a traditionally developed social technique in India, whereby people of doubtful social, familial or hierarchical levels need not be physically touched.

58.       Then there are claims about the sexual morality of the ancient peoples of this place. Well, it is a fact that sexual exploitation was rampant in this area. As to very ancient times, the book Kama sutra by Vatsyayan (incidentally this book was also unearthed by an intense search by the British scholars) is a clear evidence that lower class females who worked for the rich persons were seduced and fornicated. In fact, in Kama sutra, there is a very detailed sketch of how such women can be mentally dominated upon and made to get into the bed of their rich benefactors, willingly. The aphrodisiac capacity of social power is very clearly mentioned. Women do fall for the allurement extended by rich and powerful men. However, in this book clear mention is made on how to avoid complexities that can come up when accomplishing the seduction and the fornication.

Moreover, it is mentioned that females who work with other men can be seduced by them. Moreover all other type of sexual seduction of various other kinds of females by various methods is mentioned in this book. The fact that this book is quite detailed in the various techniques of sex means that the rich individuals did practise the use of the females of the lower classes for sex is clear. For, so much clear ideas about feminine body features are given in this book. Including a clear description of the categorisation of women according to sexual features. And the various techniques mentioned along with their limitations can point to a very liberal use of females for this purpose.

The fact that the concept of devadasis was rampant in this area also points to the use of females for sexual purposes by getting them to be given to religious institutions.

The sculptures in the temples of Khajurao and other places, including the Ajanta Caves do point to a very pointed interest in sex among the rich classes.  [Incidentally, the rock cut art seen in these caves and temples do point to the existence of a very much enslaved group of persons, who might not be slaves in the legal sense, but in the reality of the local area social scene]. 

However all the above mentioned things are really quite apart in terms of both geographical distances as well as time periods. Actually the areas connected to the above-mentioned items are quite far off from each other that it might be correct to say that in ancient times, there was bare connection between each other as one would say that those places are connected to China or Ceylon.

Almost all the kings of ‘India’ had male as well as female slaves. Many of them were used for sexual purposes. During the Mogul kings’ period, all the royal and noble households had slaves including females. Many of the females were used for dancing and sex. It is seen mentioned that when the Mogul army went for battles, the females slaves accompanied them and entertained the nobles in their tents in the night time.

Before the Moguls, the northern areas of the place currently called Pakistan and India were under the rule of the Slave dynasty Sultans (Sulthaans). The very term; Slave’ in their nomenclature connects them to the fact that almost all of them were beautiful boys bought from Arabian slaves markets. The boy who became the most fancied one by the reigning sultan usually took over the power when the sultan died. So much was the connection and commitment the sultan had with the boy of his fancy, which possibly continued to post-puberty years.

However, it would not be correct to say that the vast majority of people in the land did get to taste all these tantalising pleasures. For, they were the exploited section who had to work from morning to evening in the agricultural fields to earn their daily bread and to pay a colossal amount of the produces to the totally suppressive feudal officialdom, who spoke to them in utterly despoiling feudal pejorative words. Moreover, it was usually their female folks who were actively preyed upon by the higher classes. The extending tragedy of this issue would be that the lower class females would also look upon their own husbands and other male folk of their own class with disdain, and would view the higher class males with adoration. For their own males were generally placed on the lower, shi*-levels indicant words by the superior classes. There the higher indicant words would act as an aphrodisiac and allure the lower class females to the noble looking higher class males. Moreover the lower class males would have a very dried up demeanour, while the landlord males would be quite attractive and sexually appealing.

I have seen it mentioned that the nine-day festival of Nauroz was abolished by Aurangzeb, because those nine days of festivity was utilised by the Mughal nobility to prey upon the females of the lower classes with impunity. I can’t find any such mention on the Internet.

Coming much nearer to present times, I have mentioned about my information about the Thiyya castes of North Malabar of the earlier times. The Thiyyas practised matriarchal system of joint family. The Granduncles (Karanavar) had rights over the females in the household. The husband of a married female had very limited rights over his wife. The wife more or less remained a part of her own household, with the granduncle even deciding her social movement. The husband was literally a non-entity, due to a combination of factors. One, he was a low caste man. Second, he was an Avan and a Chekkan to his wife’s uncles and aunts and parents, and also to the higher communities. At the same time, when his wife moves around in society, he has to literally compete with the presence of other males of the superior castes who were Avar and Adhehams to him and also to his wife’s uncles and aunts. In fact, there was no position for him to compete, for he would be forced to concede his inferiority in comparison to them, even in his wife’s presence. It would be too much to expect that the higher castes males wouldn’t cast their seducing eyes on his wife, right in front of him. For, he was more or less a non-entity. This much I speak of the labour class Thiyyas. However, the land-owning class of Thiyyas stood above them, and the males in this group also would lay their hands over their same caste lower class females.

Added to this was the fact that Thiyya females were prohibited from wearing blouses or any other upper garments. They had to wear a thin cotton shawl known as Thorth. Wearing of upper garments was statutorily prohibited by social rules. However, during the British period of rule the power of enforcement vanished, and the Thiyyas males slowly started asserting their rights over their wives. {Maybe this would be a factor that would make the feminists of India scowl at the British rule in Malabar}. It would be quite foolish to think that the rich and relatively powerful males of a village in Malabar wouldn’t plan to lay their hands on a labour class female, either alone or as a group. That too, when the females themselves would view them with admiring eyes from their own lowly social positions.

When, many years ago, I once went and stayed in a hut in a remote village area in the district of Wynad (pre-independence this was a forest area inhabited by native tribe. Post-independence, the forests have been cleared and the tribal populations out on the barren streets). The man in the hut told me stories of the old days. The local landlord’s main man would come to a household where some man and his youthful wife would be living. He would inform the man that the next day the landlord would be eating from the house. He would then tell the man ‘You needn’t be here!’ The words for You would be the lowest indicant [Inhe, Nee], wherein the command would be encoded. The next day the landlord would come and have his feast. Even though the landlord himself need not be of very comely looks, he would be a higher indicant man whom the wife would address with feudal respect. She would do his biddings with coy obedience and respectful worship. That much is assured in the word codes. As to the husband, he would have to fantasise about the coy enjoyments rendered to his wife by his landlord and be more respectful.  

Post independence there has not been any great improvement. Police and other personnel with statutory authority do take possession of females for sex. When a female is in a legal trap and she is from a lower section of the social class, no one, not even her husband can really protect her from being preyed upon by the government officials.

In Bombay (currently this place is a mess called Mumbai) there is a huge market in selling and buying entrapped females. The Bombay police and civil administration are equally culpable in this. Sometimes the females do manage to escape. Then the police would catch them and hand them over to the brothels again. However, no media would dare to speak one word about this. That much is the social commitment of the Indian media.

The statutory Acts against Immoral Traffic is meant to give a chance for the Indian policemen to lay their hands on females.

It is possible that the revolt against the Mahapatras (ministers) of King Asoka took place in Peshwar when they took their laying hands on the females too far.

Now this much is the rough details about the realities behind the cultural claims of ‘India’ with regard to sexual morality. 

People disconnection

Thiyyas are a caste in Malabar. Some thirty years back, very few people had heard about this caste in Travancore area, which is just south of this place. At the same time, there was a caste by name Ezhava in the Travancore kingdom. This caste was not heard of in North Kerala at this period in time. Such a disconnection was there between people who lived just a few hundred kilometres on a straight line distance. If a similar distance was travelled to the east, the castes and people there are still not known by people here.  

An unreasonable feeling of ancient connections

What I am now saying here is that the concept of an ‘India’ with a people who belonged to a single unit is just a figment of imagination. The current-day India is formed on an area which was quite large for any man to think of it as a single unit. It is true that the kings and ruler did march over great distances and place their henchmen in charge of the place. The spurring interest in such campaigns would be booty in the form of gold in the temples and residences, slaves and also women to carry off. However at the people level, there would be no thought or information about places beyond their immediate surroundings.

To imagine that the people, who lived in the area that is current day Kerala would be speaking or thinking about areas of Gujarat, Bengal, Maharashtra, Kashmir, Bombay, Madras etc. at a period previous to the British rule would be the height of foolishness. It is true that certain people did go for great travels and studies. But that is only an individual experience and disposition, and cannot be used as an argument to say that just because that man did such a travel, the whole areas that he visited can be called a single nation. At this point, my mind is thinking of Sree Sankaracharya who was born in a small time place in Kerala. He travelled beyond Kerala. I do not know if he had travelled to Ceylon. If he had, would that be a reason to say that Ceylon is part of India?  

So the very concept of an ‘India’ that was there before the formation of British India is quite comical and absolutely ludicrous. To see a streak of cultural similarity as an evidence of the existence of a nation cannot be acceptable. For, then Continental Europe would be a single nation, which it never was. Even now in modern times, a great deal of endeavour is going on to make it a reality. It did not come naturally. Even when the Roman Empire was at its heights, the domains were held together by means of the power of the sword. Not by a feeling of national unity by the people living there. It may be mentioned in passing that the people of Gaul in a part of current day France led an enduring campaign against the Roman legions for years.

Shifting the question on to Great Britain

This could bring us to the question of what is British culture. Well, this question cannot be answered by debating about the religions of Britain or of the kings and emperors therein, but only by focusing on the social behaviour of Britain. However, in actuality, there could be two absolutely different contents to British culture. One that of England, wherein English has been the national language and by which Britain is generally identified with, globally. And the second one, the traditional cultures of Wales, Scotland, and Ireland. I think that these three places had a tradition of Celtic languages. Language quality does bring in cultural quality. I do have a feeling that Celtic languages do have feudal content, and can in their isolated content contain elements comparable to Malayalam and other ‘Indian’ languages. If this is so, why don’t the people of Wales, Scotland, and Ireland have Malayalee looks? Well, the quiet answer for this is their proximity to English. I have seen the effect of just a whiff of English on my children. That too at such a far distance, living in the midst of ‘Indian’ vernacular speaking people. If England had been only ten kilometres from Kerala, the Kerala people would have had a very different facial and physical demeanour. 

I quote this from Kidnapped written by RL Stevenson:

This was but one of Cluny's hiding-places; he had caves, besides, and underground chambers in several parts of his country; and following the reports of his scouts, he moved from one to another as the soldiers drew near or moved away. By this manner of living, and thanks to the affection of his clan, he had not only stayed all this time in safety, while so many others had fled or been taken and slain: but stayed four or five years longer, and only went to France at last by the express command of his master. There he soon died; and it is strange to reflect that he may have regretted his Cage upon Ben Alder.

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To be sure, there might have been a purpose in his questions; for though he was thus sequestered, and like the other landed gentlemen of Scotland, stripped by the late Act of Parliament of legal powers, he still exercised a patriarchal justice in his clan. Disputes were brought to him in his hiding-hole to be decided; and the men of his country, who would have snapped their fingers at the Court of Session, laid aside revenge and paid down money at the bare word of this forfeited and hunted outlaw. When he was angered, which was often enough, he gave his commands and breathed threats of punishment like any king; and his gillies trembled and crouched away from him like children before a hasty father. With each of them, as he entered, he ceremoniously shook hands, both parties touching their bonnets at the same time in a military manner. Altogether, I had a fair chance to see some of the inner workings of a Highland clan; and this with a proscribed, fugitive chief; his country conquered; the troops riding upon all sides in quest of him, sometimes within a mile of where he lay; and when the least of the ragged fellows whom he rated and threatened, could have made a fortune by betraying him. 

The description is surely pointing to some powerful control content in the Celtic communication software (Gaelic). However, the exact location of the various command codes can be understood only by studying the language, in its minute detail.