Tumultuous repulsion that gets erased

Here I need to speak of an Indian phenomenon. Men like to view females and admire their body and curves. However, there is an issue of domination in this issue, which in turn is connected to the language of interaction. For example, when males working in a superbly English BPO admire a female of the same status in the BPO, there is not much of an issue of domination or superior viewing an inferior issue.

However, when a male who speaks Malayalam views another female of the same class, there is essentially an issue of domination, even though both can be at the same indicant word level. In that if those two are not close to each other, the very mental expression of Aval about another female can be intrusive and dominating. The female can feel disturbed. Not necessarily. If she finds him not to be an un-acceptable kind of guy.

Now this term ‘unacceptable’ is again connected to another factor. For example, look at auto drivers. That is the drivers of auto-rickshaws. They are seen as big guys at their own social class. However, at the larger social level they are seen as small guys doing a low-class work.

A female of a class above to the auto-drivers’ class is walking through the road. She is seen and looked at by some males who are of a higher class. She is not much bothered. However, when she comes to a place where the auto drivers’ are sitting. They gape at her. She does then feel a terrible lowering of status, or personality. It is a mental space wherein a lower class person is making her an Aval and evaluating her. It can become a deep mental trauma.

There is another issue at work here. The auto-drivers, being at a lower level in the virtual code arena, would really feel an energy enhancement in them, as they view a female of higher indicant value as a subordinate for visual delight. The female might feel an energy drain from her own virtual code personification.

However, if she is made to mix with them by a statutory order, within a particular period of time, she will get used to their looks, gapes, snide remarks, and such things, which are markedly different from that she is used to from males of her own intellectual class. She will visibly change. Even though she becomes comfy with herself after sometime.

DIGRESSION: QUOTE from ETHNOGRAPHIC NOTES in SOUTHERN INDIA by EDGAR THURSTON, Slperixtkndent, Madras Government Museum:

According to ancient custom, Nayar women in Travancore used to remove their (upper) body-cloth in the presence of the Royal Family. END OF DIGRESSION 

I know that I speak things which should not be mentioned, for I have gone deep into area which no man can go and come back with without the tremulous feeling of having touched some raw nerve.

The female in the pack and a terrible exposition

I have to touch on one more very raw nerve. Can’t help it. Yet, it is so sensitive a nerve the many sections of people may feel its tingle.

It is connected to issue of viewing females by a section of men who have been socially identified as lower. When they are thus identified as lower, they are lower indeed. For example, a peon in an Indian government office is identified as lower by the ‘officer’ class. In all words connected to him, the lower indicant codes has come forth from the ‘officer’ section. Yet, among his own level of people, he may indeed be a great man. For, he is a government employee! Higher indicant words are his rights from them. This particular social experience is not available in English, in its entirety.

When the Negro males are declared as equals, there is the tantalising problem for the white males to allow freedom of access to them to approach their own females, as equals. May be it is a discussion that no one would want to take up. However, when dealing with the intractability of improving others, one is forced to take up this issue also for study. For, it is a very powerful section that cannot be avoided.

Look at the scenario in pre-British ‘India’. The feudal lord’s females will be in close proximity with the very lower caste males. However, there is not much chance of them being seduced in the ordinary circumstances by a very lower caste male. For, the indicant words would paint him with dirt and make him abominable.

See the case of the Indian army. The ‘officer’ class would keep the ordinary soldier in an encasement of similar ‘repulsivity’ by means of lower indicant words. So, their females are ‘memsaabs’, avar, and UNN for the ordinary soldiers. So these ‘memsaabs’ can move around without any social distress. They would address and refer to the soldiers, their wives and other family with lower indicant word codes. Their social security, domination and superiority among the lower class soldiers, their wives and their other family members are maintained by this word code distance.

Now if the Indian government makes a statutory rule that the Indian soldiers and their family members can treat the officers’ wives and other family members as equals, then there can be real social calamity in the Indian army. The government can state that only the officers are allowed social seniority and this does not extend to their family member. The logic is correct? Well, in English it can be okay, and bearable. Nothing awkward may happen. However, in the Indian army based on Hindi communication or any other Indian languages, it can lead to a social phenomenon akin to the equalisation of blacks to the native-English whites. {Here I insist on the native-English whites, for the other whites also have come with many other social communication errors, as had the blacks}.

The officer’s wife goes to the canteen. She can be addressed as Thoo or Nee by a soldier who is senior to her in age. She can be referred to as a USS or Aval by the same soldier. Well, what would happen? For some months, she will not come out to any area where the ordinary soldier or her family members are present. However as time moves on, she and her other fellow females would slowly move into these areas. For, they cant bear the boredom inside their homes. Now, it is the beginning of a new era in the Indian army.

The officers’ wives and other females in his household can be approached with all equanimity by the lower soldiers and their other family members who are males, with all intentions, which are not entirely salubrious. They can nicely gape at her bodily features, admire her boobs, her buttocks, make comment on them within her earshot, and even make a snide remark that they can give her a better sex experience than what her husband and his fellow officers could. 

[This is because what has happened is not an equalisation, but a miniaturisation of the officer’s wife. The concept of equality is something feudal language codes cannot create.]

However, these types of things wouldn’t happen. For, the concept of inequality is ingrained into the heads of the ordinary soldiers by means of a very inhuman military training programme. This is how it should be. Otherwise Indian army would simply evaporate into thin air.

Yet, there is no contention here that the ordinary Indian soldier is not a human being or innately from a lower intellectual class. Any politician trying to change the social codes inside the Indian army would be literally playing with fire. Yet, if he were to get it done, it is sure that the lower soldier class would improve tremendously. But then, the Indian army may have slowly become a nonsensical organisation, where the officers’ wives are taken for all type of social interaction programmes by the ordinary soldiers, including that of very vibrant fornication. In years to come, the officers’ wives would all want to experience firsthand the explosive thrill of being fornicated by rough Indian ordinary soldiers. It is possible that the Internet pornography sites would have a separate section for this type of conjoining. SEE this page