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An impressionistic history of the
South Asian Subcontinent
It is foretold! The torrential flow of inexorable destiny!
Vol 1 - An ephemeral glance at feudal languages!

Chapter Eight

Malabari and Malayalam

Now, let me take another illustrative example. This is a very minor word-code difference between Malabari language (of north Malabar) and Malayalam.

In Malayalam, the word YOU has a lot of usable words: Saar, Angunnu, Ningal, Thaan, eyaal, Nee &c.

In Malabari, the YOU usage has only two main forms. Ningal/Ingal and Inhi. (It may be mentioned in passing that there is a slight difference between Ningal and Ingal. However, that item is not taken up for discussion here, now).

Ningal/Ingal is on the towering heights. And Inhi is in the deep/dirty levels.

In a similar manner, the Malayalam words for HE are Saar, Adheham, Angunnu, Angeru, Ayaal, Pulli, Pullikkaaran, Avan etc. (There might be other words also)

In Malabari, the word HE has the following forms. Oru/Olu, Mupparu, Ayaal and Oan.

The word SHE in Malayalam has the following forms: Saar, Maadam/Medam, Avaru, Ayaal, Pulli, Pullikkaari and Aval. (There might be other word also.)

In Malabari, the word SHE gets converted into two main word forms. Avaru and Oru/Olu. These two forms denote two extremely opposite levels of social existence.

For the purpose of discussion here, let us take the word SHE only.

In Malayalam, about the woman who comes for work, and to that person, in many cases, the words Ayaal, Pulli, Pullikkaari, Ningal etc. are used in Travancore. In many occasions, the lowest word form Aval would not be used.

At the same time, in Malabar, the woman who is 'respected' will be addressed as Ningal/Ingal and referred to as Oru/Olu. However, to women who cannot be given such 'respect', in north-Malabar, the word for addressing is the demeaning Injhi. The same kind of degrading Olu is used for referring to.

This has brought in a terrible kind of disarraying of the social atmosphere in Malabar. In many interior villages, women for even slightly higher social status would not go to the local shops to buy things.

Many women, due to the assault of the lower grade 'Olu' and Inhi words, when walking in front of the individuals who have some kind of dominance over them, would move with a pose of extreme and pretended humility and obsequious. However, if by some method they can get a job of a teacher or something similar, they will escape from that tragic levels of the word-codes. When this happens, most of their social inhibitions would vanish. Their behaviour, and individuality can literally flip 180 degrees vertically.

I am stopping this subject here. However, I can give a point for the reader to ponder on.

In Malabari, the man (male) can improve from the level of 'Oan' to that of 'Ayaal'. However to improve to the level of 'Oru' is not possible for most men. Or it is quite difficult.

However, for his wife, the moment she gets some social stature, would go straight to the highest levels of 'Oru'.

In Malayalam, the codes work quite in a different manner.

The reader can think about these things on his or her own. What I have given here is only a very minor illustration of the working of the word codes.

In a similar manner, there are thousands of word-codes in each and every language. However, in pristine-English, such highly complicated word-codes are not there. I have seen feudal language speaker mention this as a failure of the English language.

0. Book profile

1. The introduction

2. Subjective or objective?

3. The personal deficiencies

4. Desperately seeking pre-eminence

5. Feudal languages and planar languages

6. History and language codes

7. The influence and affect on human beings

8. Malabari and Malayalam

9. Word-codes that deliver hammer blows

10. On being hammered by words!

11. What the Negroes experienced

12. Who should be kept at a distance?

13. Word codes which induce mental imbalance

14. Codes of false demeanours

15. Self-esteem and the urge to usurp

16. Urge to place people in suppression

17. The mental codes of ‘Upstartedness’

18. Codes of rough retorts!

19. The diffused personality

20. The spreading of the substandard

21. How the top layer got soiled

22. Government workers and ordinary workers

23. How the pulling down is done

24. The antipathy for English

25. Quality depreciation in pristine-English

26. Dull and indifferent quality of English

27. Unacceptable efficiency and competence

28. Subservience and stature enhancement

29. Codes of crushing and mutilation

30. The essentialness of a servile subordinate

31. The repository of negativity!

32. The craving for ‘respect’

33. The structure of the Constitution of India

34. The situation in Britain

35. The rights of a citizen of India

36. When rights get translated

37. Three different levels of citizenship!

38. How the mysterious codes get disabled!

39. The craving and the urge to achieve

40. A Constitution in sync with native-culture

41. A people-uprising in the history

42. The new ‘higher caste persons’

43. When the nation surrenders

44. The nonsense in academic textbooks

45. The bloody fool George Washington

46. The wider aims of English education

47. Administration in Malayalam

48. Who should ‘respect’ whom?

49. When antique traditions come back

50. The competition among the oppressed

51. The terror of a lower becoming a higher!

52. The battering power of language codes

53. Verbal sounds which create cataclysm

54. The demise of the power of small despots

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