Falling in love with putrefying codes

Beyond all that, it may be understood that the lower person does not necessarily have any complaints about the system. In fact, if a man is made to concede another person’s greatness as a Mash, Sar, Ji, Mahatma, Sabh, Memsabh etc., a spectacular kind of creepiness enters him. He really falls in love and reverence to that person. He revels in being obsequious, showing servitude, being made to suffer inequities, discrimination etc. In fact, the greatness attributed to MK Gandhi, can be partly attributed to this effect of feudal languages. For, there is nothing of greatness that can be really found in Gandhi, and there is no training of his that has really improved anyone. Part of his greatness can be attributed to a persevering conditioning of mind through media, textbooks, films and such other things. It may be understood that if a person can don such towering heights in feudal language reverence, not even scandals can breach its powerful fortress walls. This can be seen in the case of Gandhi also.

{The film GANDHI is an example of how people can be redefined using media, visual as well as print. The real Gandhi used Hindi for speaking to the ‘Indians’. However in the film GANDHI, he speaks in English, at least in the English version which was shown worldwide. So, his use of the pejoratives to the subordinate class and their consequent adoration, that springs into action as though a switch is pressed, is not seen or understood by the native-English speakers. This stands in stark contrast to the depiction of the English colonial persons in Indian films. In these films, many of the antagonist Englishmen are seen as speaking to the ‘Indians’ in the local vernacular using the pejoratives. This was something that rarely happened. For, the colonial Englishmen were averse to studying and using ‘Indian’ feudal languages and using them to the maximum. See how the actuality is shown in reverse. This is the reality of Indian nationalistic propaganda. That of showing the English in poor lights, when actually the ‘Indian’ master class is the real culprit. SEE THESE FILM BITS}

The denuding English

See my own daughter, when she was brought up in an English atmosphere, right in the midst of a feudal vernacular social system. It may be remembered that at the time this photo was taken, financially I was weak.

Now, there is the other English, the pristine one that was on offer from England. It was an English that can literally denude a towering person off all his superior attributes. A Raman Mash, Raman Sar, RamanJi, Mahatma Raman, Raman Sabh etc. all became a mere Mr. Raman. Or a mere He or His. It is really an intimidating English that no sane Indian would teach to other Indians. Only the Englishmen who came from England were stupid enough to try to do the same here. For, they were striving to denude themselves of all ‘greatness’.

It’s very obvious negative effects can be seen. The English men who ruled India, starting with Robert Clive and many others are never mentioned with any suffixes of reverence to their names in Indian history. Robert Clive was offered homage by Indian princess and kings. He accepted some of them. So he was a ‘thief’. However, the other ‘greats’, the real native looters of India, who more or less spent their whole lifetime spiriting off other’s wealth and attainments, are all great men, great kings, great emperors!

INSERT ROBERT CLIVE’S PORTRAIT

The commitment versus crude cunning

The Englishmen who ruled India spent huge amount of tedious time, making and testing out fantastic administrative machineries in India. I speak thus, because I have gone through an immensity of them and seen the unbelievable amount of honest commitment that they must have had, with no inkling of a personal benefit, to create foolproof administrative systems, in which human dignity was allowed and protected. Yet, there is not one word of appreciation for them. On the contrary, persons who cunningly gather a lot of followers to honour themselves with feudal higher indicant words, garner all the accolades for deeds and misdeeds, with no thoughts on whether their creations are logical, or of long-term usefulness.

The love for inexorable piece of dirt

Once you allow a lower feudal-language-speaking person to improve, then it is a terrible thing. For, the lower person then becomes a stark competitor to you. For, that is the way the feudal language codes work. If that person doesn’t try to overtake you in feudal indicant words, others would. In feudal language codes, all reference to others and even addressing, are in a form of comparison. When a lower person goes up, you would go down in comparison, in indicant words. It is an inescapable item. And inevitable. And immediate in all communications. Everyone notices it, and the valuation information spreads through the social system.

In many ways, this is the real reason that feudal language nations do not improve, even when there is so much wealth around. The need to make the other person a piece of dirt is inexorably present.

Yet, if you do not improve a lower person, it is in many ways, a strengthening of a relationship of affection and regard. For the small crumbs that you throw to him or her, he or she becomes entwined in a powerful code of reverence and gratitude. I have seen this in many Indian families. The servants are not allowed any level of chance to improve their intellect, personality or their right to articulation. However, they are given small crumbs of gifts. These things are treated as signs of great affection from the superiors. The superiors maintain them in shackles in feudal words. The shackled state is a very enjoyable one, for they are happy with the affection that they receive.

In one of my relative’s house, many years ago, there was a day of deep consternation. The servant maid, who had been a faithful member of the house since her very childhood, might get married in a few weeks’ time. The possibilities were quite   distressing. For, to replace her with a similar person was a near impossibility. The general and very open talk was on how to block the marriage. I am not sure as to how it was done, but it was done. Later, I saw her very openly claiming her great affection to the ‘Chechhi’ (word of respect to female superior) who had bought her saris, and other garments, and given gifts to her far-off family. She was claimed to be a part of the family. Yet, she slept in a bed on the floor in the kitchen. Her toilet was an Indian-commode in the back of the kitchen, while the others all had their own attached Western-commode toilets. She would never even contemplate on sitting at the dining table or in the chairs in the house, other than on the floor in the kitchen.

However, the language codes were not really structured as one would imagine from an English understanding of the scene. However, I can’t go into that here. 

As a slight digression that is necessary to place the records in the proper perspective, I must admit that I have been given some inputs about the presence of Thiyya females who had in fact lived with White men and had children with them. This information has been given by mother, currently aged 85. What she said is this: A few of the lower class females of the Thiyya community did live with the Englishmen, who were living without their own wives. This gave rise to a group of children and households which were mentioned as Koppakkood (copper mix). Yet, the females and the children who were privately mentioned in derisive terms held social prestige due to their close proximity to English society. However, they were not part of the Thiyya majority in Tellicherry.

There is quote I should take from: CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON. This is just for the sake of records, and does not constitute any major substance in this writing of mine.

QUOTE:

EURASIAN

There are, in North Malabar, many individuals, whose fathers were European. Writing, in 1887, concerning the Tiyan (Thiyya) community, Mr. Logan states * that ** the women are not as a rule excommunicated if they live with Europeans, and the consequence is that there has been among them a large admixture of European blood, and the caste itself has been materially raised in the social scale. In appearance some of the women are almost as fair as Europeans." On this point, the Report of the Malabar Marriage Commission, 1894, states that " in the early days of British rule, the Tiyan women incurred no social disgrace by consorting with Europeans, and, up to the last generation, if the Sudra girl could boast of her Brahmin lover, the Tiyan girl could show more substantial benefits from her alliance with a white man of the ruling race. END OF QUOTE

Now, what happens? In my own family, there were persons who improved tremendously in those times. They could read and quote English classics. Well, what did they feel of their own achievements? Well, there was not one word of appreciation of British efforts that lend them the freedom. Moreover, the newly acquired freedom and wealth were more or less another problem.

Even though these people improved tremendously through English, they were all powerfully tied to their own caste, social and family seniors, in the feudal vernacular’s respect-pejorative codes. The English benefactors were not present anywhere in these codes. Instead the traditional leaderships, including the Uncles, Aunts (for the family system was Matriarchal), Father, Mother, Elder bother, Elder sister, Elder cousins, Professional superiors, Caste superiors, Teachers, Higher castes and such, still maintained their hold over them. This hold was again the traditional one, wherein one respects and reveres those who suppress.

In this scheme of codes, the British were the outsiders. The social indoctrination was infected by the newly emerging media, controlled by the traditional social superiors. They had been the section who had found the British rule a real menace. For, their lower persons had broken out of the centuries-old shackles.

A few of newly liberated Thiyyas also joined the mêlée in the minor social movement called the Freedom Struggle. Actually this so-called freedom struggle was not a major social event in those days. And at no time was the British rule in danger of being overthrown. But what was quite evident was that there was a general feeling even among the Thiyas superiors that after the British left they could also be part of the ministers who ruled the state. This very feeling was a result of the British rule. For, during the native-king rule, such a feeling would have been seen as a mental disease.

To delineate the social culture that was opposing the British rule in a miniscule mood, I need to quote from an authorised biography of a Kerala-based writer (Vaikom Muhammed Basheer), who also bore the reputation of a freedom struggler:

There was a book being printed at the Mangalodhayam press for another company. He can come to Trichur from Ernakulum to do the proofreading of that book. At that time, the Managing Director of the press A K T K M Vasudevan Nambhoothirippad called Basheer.

Usually writers do not dare sit in front of Nambhoothirippad. (Basheer had made fun of this in his book ‘Oru Baghavathgeethayum kure Mulakalum’, saying that the writers would stand in front of Nambhoothirippad in a pose of deep obeisance and uttering such respectful words as ‘Adiyan’, ‘raan’ etc.)

There was one Thiyya man who attained good English education and joined the RAF (Royal Air Force) as a pilot. After the British left, he was among the senior Indians who took over the Indian Air Force. His words were always disdainful of the British. He couldn’t bear their so-called racism, for he was seen as a brownie.

Now, it is here one really needs to see the affect of improving a lower man. This man was a lower caste man, who would have been mentally suppressed by the local feudal classes by words such as Inhi, Oan, Chekkan, Ayittingal etc. and made to sit on the floors of the higher class outhouses. The plate and glass given to him for eating food and drinking water would be of an inferior mould. Higher castes wouldn’t want to be touched by him. For, he was the bearer of negative codes.

There is Dressing Standards also to be mentioned. Even though it is taught in schools that sari is the traditional dress of the female here, it is a lie. The Thiyya women had to wear a sort of Lungi as a lower garment (a stretch of cloth to cover the lower parts). No upper garments were allowed. They would put a thin cotton shawl over the shoulders, but otherwise remained fully exposed. As to the males, they would wear a thorth (a thin cotton towel) as the lower garment. The upper part was bare and uncovered. When working outside, they would wear a hat made of arcnut tree leaf (paalathoppi). 

DIGRESSION: How to maintain a slave

Speaking about slavery in English nations, I feel that the English persons were the least capable of having slaves. I remember this incident in my life. I had come to my Malabar home in the year around 1983, from Trivandrum. I was understood to be quite incapable of managing workers. For, I was not ready to use the word Nee [Dirt level YOU] to them and to refer to them as Avan and Aval {Both dirt level HE & SHE etc). Moreover, in much later years also, I did not have any qualms about making a worker sit with me and converse. These dispositions were quite in opposition to the attitude of the others in my household. They had no qualms about addressing the workers as Nee. They did not allow them to sit near them. They had to stand apart and if at all, they do sit, they had to sit on the floor. It was quite easily found that the workers were quite respectful to these others in my household, while they held me in no respect. They stand up in a pose of respect to the others in my household, while very clearly dithering in doubt as to whether they should extend the same obsequious respect to me. For, the system was Malayalam, and quite soon their description of me was near to Avan.

Here it must be mentioned that in later years, I did impose the same social structure around me in English, as I train my trainee in the essentials of English speaking. In this case, I found that managing them was quite easy, and they had no need to ‘respect’ me by getting up or using higher indicant words of respect. For, the ambience was maintained in complete imitation of a pristine English social mood.

MOULDING A NATURAL SLAVE

Now, what is the failure of the English folks with regards to the slaves? Well, they did not know how to impose slavery. Slavery can be imposed very easily with no statutory dictates. They have to address the slaves with a You, which is the lowest You, which has the non-see-able adjective of S*it. Words like He, Him, His, She, Her, Hers, and even They, Them etc. when used to and about them should also hold the codes of Shi*. They should not be allowed to sit on a chair or eat from table. They should necessarily do all this on the floor. They should not be allowed to address the master class by their name with or without a Mr., Mrs. or Miss prefixed. Instead they should address them with suffixes that are deeply ‘respectful’ and can only be expressed with tedious effort of the tongue. Their toilets and other such things should be markedly different and lower quality in comparison to that of the master class. They should not be allowed to enter the house through the front door. Instead a separate door meant for unclean persons should be kept apart for them.

Their dressing standards should be self degrading. The men should not be allowed to wear a shirt or a pant. Their only garment should be something like what Gandhi told the people of British-India to wear, a loincloth. The females should wear only a similar thing, and should not cover the breast with a blouse or anything similar. A shawl can be put.

They should never be given any education. If they show any inclination for intelligence and studies, it should be sneered away. They should not be allowed into the religion of the master class. They should be asked to have gods and divinities which are markedly different and shows barbarian tendencies.

When speaking to them a very obviously different words and usages should be used, so that they do not learn the higher words and usages of the master class. When their children are being named, they should be told to put such names as Dirt, Mud, Shi*, Thief, or if they want to use English names, they should be made to use it in a contorted manner, that denotes lack of learning.

There is no need to specifically tell them that they are slaves. They themselves would claim that they are unclean, unfit and lesser human beings. This is how the master class of the geographical area currently called Pakistan, India and Bangladesh maintained slaves.

However, what did the English folks do? Well, they made them dress in English dressing standards, taught them good English, made them sit on chairs and eat from tables, made them join their religion, gave them education and beyond all this went to war to liberate them, declaring that they are also human being with equal rights. And did what no slave master class in the whole world would do. They allowed their children to be with the children of the master class with no demarcation that they are the children of the slave class. And at the end of this entire endeavour, what did the native–English class get back as gratitude? Well, only claims of suppression, exploitation, enslaving and claims for repatriation. But look at India. The very enslaved class will voice support for their very suppressors who treat them like dirt.

It is time that the native-English speaker of US demanded compensation for all the great improvement that a very barbarian kind of people from a very dark continent was given.