Commentary on
William Logan’s ‘Malabar Manual’
Feudal language


As I have mentioned a few times earlier, the native-English officials did not understand the trigger-codes inside the local feudal languages. The very concept of feudal languages is very difficult for a native-Englishman to grasp. Actually the whole lot of terrors, repulsions, negativities &c. and such other more obscure items like evil-eye etc. are very intimately connected to the verbal codes inside feudal language. I have already done some writing on this in this book.

The problem that the native-English faced without knowing it, was that even their most loyal and reliable native-of-the-subcontinent subordinate would be having his own mental repulsions and terrors, which could influence what suggestions and information he can provide them. A single word can change a person’s demeanour. This is actually what the native-Englishmen face here.

It is not a change of word from ‘good’ to ‘bad’ or anything like that. It is simply changing a word like ‘You’ from the highest one to the next level down or even to the lowest level. Like changing ‘Saar / Thaangal (highest you) to Ningal (middle level you ) or to Nee (lowest level you).

The native-English would make a deal or a contract or a commitment with someone from the subcontinent. He is found to be reliable and honest. But then, on his way back somewhere, someone uses a different form of He / Him or You / Your etc. The moment this indicant word level changes, he is a different man.

It is simply like this: A man addressed as a Ningal is suddenly addressed as a Nee. He is different person with different mental trigger points. These are things on which the shallow subjects called Psychology and Psychiatry have very little information.

QUOTE taken from elsewhere: Hwen Thsang’s first impressions of the people inhabiting northwest of the subcontinent were recorded as follows, “The people are accustomed to a life of ease and prosperity and they like to sing. However, they are weak-minded and cowardly, and they are given to deceit and treachery. In their relations with each other, there is much trickery and the little courtesy. These people are small in size and unpredictable in their movements. END OF QUOTE.

Actually, the very opposite of these observations would also be true. It depends on the frame on which the person is connected to, his own personal stature relative to others, and the relative stability of the indicant words attached to him.

Now, let me take some quote from this book, Malabar.

QUOTE: It was, in fact, not a village establishment at all, and instead of "bringing the Collector more immediately into contact with the people, it only served to lengthen the chain, already too long, of officials between them. END OF QUOTE.

Establishing an English administration in a feudal language society is a very tough job. It is like this: An ordinary labourer goes into the local revenue office and says to the revenue officer: “Mr. Rajan, Can you please tell me when I can get my tax papers?”

From an English perspective, this statement is quite decent and polite. However, if an ordinary worker were to say these words in the same spirit of personal dignity, either the revenue official will go unconscious or he will go off his rocker.

QUOTE: Sthana Mana avakasam END OF QUOTE (Rights connected to social stature and position).

Actually, there is no right to equal status before the law in the feudal languages of the land. This right to equality before the law is there only in the Constitution of India written in English. When this Constitution of India is translated into the language of India, the Constitution itself is degraded. For everything it professes goes illogical.

How can an Avan /Aval (lowest he / she) be equal to an Adheham /Avar (highest He / Him)? This very simple question cannot be answered by the Constitution, the moment it gets translated into the human-degrading feudal languages of India.

Sthanam means position. Manam means status. Avakasam means rights.

This connects to the Rights or privileges that accrue to one, as per one’s Status connected to one’s Position in society or officialdom.

QUOTE: Each amsam or parish has now besides the Adhikari or man of authority, headman, an accountant or writer styled a Menon (literally, superior man), and two or more Kolkars (club men or peons), END OF QUOTE.

It was actually a misdeed to give powers to these native Adhikaris. They were the repositories of feudal suppression using verbal codes. In fact, in Edgar Thurston’s’ Castes and Tribes of Southern India, it is seen recorded that the lower castes individuals at times did use some kind of abusive words to the higher castes. Then the Adhikaris would come with a few henchmen, drag the accused to a remote hut and have him thrashed soundly. After that he would be tied up for a few days in the hut.

What was the abusive word he must have uttered? Just a lower indicant form of He/ Him or She/Her or You / Your to a higher caste man or addressed him by mere name. Higher caste means technically ‘officialdom’.

[Even now, the Indian officialdom has to be mentioned in the higher ‘respected’ form of word codes. Otherwise he or she is done for. The official cannot be addressed by name in India. The common man can be addressed by mere name and abused by lower level indicant codes. No one sees a crime in this, even though the Constitution of India holds this as a crime of the first order. ]

When the English rule was getting stronger, it is true that the lower castes took it as a sign that they were becoming more free. It was a very dangerous idea. And the English administrators did not really understand what was happening.

QUOTE: Even in modern English some persons of the verb retain archaic fragments of the pronominal signs (e.g. lovest, loveth) ; but in modern Malayalam every trace of these signs has disappeared. END OF QUOTE.

This is the level of utter nonsensical language study that was going on. The Nayars and their higher castes never informed the native-English that there were more deeper things in the local languages than silly grammar rule issues.

QUOTE: The Vedic Brahmans (Nambutiris ) were, of and are still it may be added, the last persons in the world to approve of educating the commonalty, for that would have tended to take from themselves the monopoly of learning they so long possessed. END OF QUOTE.

This is a very powerful statement. However, it is not a revelation about the Vedic Brahmans or any other higher castes. This is the general character of all persons who live in feudal languages. It is a well-known item that if the lower-placed populations are allowed to get the knowledge and skills of the higher placed people, the lower-placed populations will improve beyond any level that they can naturally arrive at. Once they reach the top, a vertical flipping will occur in the verbal codes. The Avan will become Adheham. Then this new Adheham will fling the old Adheham down to the dirty ditch where other ‘Avans’ are stuck.

This is the currently seen attitude of the newly financially improved classes of India. They are full of words degrading the English and the British. For, they think that they have arrived at the Adheham levels above their countrymen. They naturally want to try the same verbal trick over the native-English also.

QUOTE: For indigenous Brahmans there are three Sanskrit colleges, two of which — Tirunavayi in Ponnani taluk and Pulayi in Kurumbranad taluk—are in Malabar, and the third is at Trichchur (Tirusivapperur) in the Cochin Native State. END OF QUOTE

The issue of there being such exclusive institutions need not be taken as some kind of apartheid. There are other connected issues. Like the fact that even if the other castes are allowed in, they would not have much interest in the studies from scholastic poin