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Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!



1. A great planar language

2. A comic posture

3. The essence of choosing

4. Falling in love with putrefying codes

5. The effect of English

6. The commitment versus crude cunning

7. The love for inexorable piece of dirt

8. Erasing affection and docile love

9. Sample ingratitude

10. The brazen, yet timid features

11. Varying effects of varying indicant words

12. English effect on a lower caste and the callous ingratitude

13. Improving the blacks of the Dark Continent and their entry into earthly paradise

14. DIGRESSION: How to maintain a slave


16. A tangible link to a superior and the unfettering

17. The dynamic reverse affect


A great planar language

Learning English is a great mental and physical development and improvement. People, races and populations who have had the benefit of acquiring English in a most natural manner, by being born in English nations, or by being in close contact with native English speakers, do not really appreciate the fantastic benediction that they have been bestowed with. They do naturally seem to have a more mental standard than people from who speak feudal native languages of many Asian, African and even some European nations. However, they never really give the credit to English. In the case of most such people, they tend to claim that their mental unfettered-ness is something innate to themselves, by being somehow better than others. However that is not the truth, and is quite a wrong notion.

Due to the fact that I had exposure to both English, and to feudal language communication systems, at a very young age, I could understand the deep difference that was there between them. I took up the stand that English was better and I tried all my life to disseminate this language among others. I can’t say that it was an altruistic pose on my part. However, I understood that an English ambience improved refinement in the social system, wherein it was easy to interact without raking up irritations, connected to the varying requirements of a feudal language code.

A comic posture

It was a stance that at many times in my life did give me a most comical posture. It was an activity that improved others, and not me. Since the improvement was spurred by a person who was not an acknowledged teacher for them, it had the effect of being an endeavour of arming a competitor with a powerful weapon. For, the social communication was feudal, and every bit of communication was loaded with some sort of competition. In feudal languages, there is no position of human equality, but only that of being on top or of being below. No sane person in a feudal language social system would equip another person with freedoms, knowledge, technical skills etc. other than from a position of a superior. It was essential that the superior-inferior link was maintained.

However, there are no such thoughts in English. For, when one functions in perfect English, almost all such competitions disappear, as there are no equivalent words or usages in English that splits human personality into a minimum of three levels, starting for the level of dirt to that of the level of gold. However, there is this converse also to be borne in mind: People who are at home in English would really feel the truculence of feudal-language speaking persons, when they exist around them in the various levels and grooves of existence allowed in such languages. This is a feeling that does not easily become conspicuous to persons who are used to the roughage and uncouthness of feudal language communication. For example, when a group of persons stand as a crowd instead of forming a queue, it is an unnoticed event in feudal-language mental setup. However, to a person who is at home in the niceties of English, the concept of the right to precedence is an ingrained feeling. The other stance irritates.

The essence of choosing

In my case, the issue was whether I should go in for the Indian-English; or try for the pristine-English from England. Here I must push in the idea that the concept that I am explaining has nothing to do with accent. Gandhi English or Indian English is a version of English that can also be called Coolie English. In this type of English, all the feudal language codes of Indian feudal languages are fully enabled. Mr. Raman will become Raman Mash, Raman Sar or Raman Sabh. Mrs. Rani will become Raani Maadam or Raani Memsab. The words, ‘You’, ‘He’, ‘She’, ‘His’, ‘Her’, and ‘Hers’ are generally frowned upon, when used towards or about seniors. The higher person has to be given very obvious respect not only in words, but also in physical postures. The lower person, the smaller person, the subordinate person etc. are not to be given respect in words or in physical postures. If this is done, the communication system as well as the route of communication and that of regimentation and command would breakdown.

All these things should not be connected to individual goodness or badness. When one uses the local feudal vernaculars, this is the only way one can function, even if one were good or if one were evil. These behaviour codes do not have any link with moral standards or with ethical integrity.

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.

The effect of 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!

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 stink 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.

Erasing affection and docile love

Now, to lend the lower persons a chance to improve is to dismantle this powerful gracious system of affection and regard to one’s superiors. Once a lower person goes up, all that happens would be that he would lose respect for the various others who are senior in the social system. In many sense of the word, it was a terrible thing. People do not like the person who does this terrible thing of improving others. In many ways, this was one of the real reasons for the powerful enmity for the British rule in ‘India’. The British rule was in many ways directly interfering with the social systems’ structure and dismantling centuries old human links and pulling out persons from pre-set slots.

Sample ingratitude

I can very easily illustrate this from my own experience. By caste, I belong to the Thiyya caste of North Malabar. It is actually a lower caste of that area. However, in the small areas around the small town of Tellicherry, during the period of the British rule, very good quality English education systems came in. The lower castes received a never-before-in-history chance to break out of social mould. Many of them became so good in English that such names of English classical authors as Sir Walter Scott, R L Stevenson, Oscar Wilde, Charles Dickens, Somerset Maugham etc. became very familiar names among the educated section there. This was a tremendous improvement for a class of persons who were traditionally the lower caste serfs of the cantankerous-quality feudal classes of those areas.

The brazen, yet timid features

English improved the looks and personality of those people who traditionally had the suppressed looks of the lower castes of those areas. When speaking about the suppressed class demeanour, I need to explain it. It is connected to taunting and teasing codes in such words as Inhi (Nee) {lower you}, Oan (avan) [lower he}, Oal (aval) [lower she}, ayittinkal (avattakal) {stink-level THEM}, Chekkan (lower level Young man}, Pennu [lower level Girl]. When such words are used, there is a spontaneous kind of crushing clasp on the face, expression and other physical features, including that of posture. These are things that need to be scientifically observed and studied. However, the Indian government would not dare do it, for it can powerfully dismantle the present-day persons-in-power.

Varying effects of varying indicant words

The effect is not connected to the individual words, but more connected to the issue of who uses these words to whom, the social context, and how the others view the scene. I mention this to stress that the same words can have different codes connected to them in different contexts. The exact power of this force doesn’t come from a one-to-one interaction, but by a processing of the relationship through the mind of the total social system. In other words, it means that the effect of these words in a father-son relationship is different from the same in a feudal lord-serf relationship.

The negative impact of negative words such as Inhi (Nee) [Lowest YOU], Oan (Avan) [Lowest HE], Oal (Aval) [Lowest SHE] and others are connected to who uses it on whom. When a friend uses it, it is one effect. When it is used by one’s parent, boss, feudal lord, wife, husband, elder sister, younger sister, elder brother, younger brother, senior, junior, teacher, master, servant and many others, in each case, the effect is different. These are things quite beyond the understanding of an average native-English speaker.

For more on this, read the book: CODES of REALTY! WHAT is LANGUAGE?

DIGRESSION: When I went through CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON, I found that he had actually made a profound study about the anthropological features of the different castes and class of people in the southern part of the peninsula. I think he even went to the extent of measuring the various angles on the face like that of the nasal bridge and various proportional distances between the various features of the face. Yet, curiously enough, he missed the real software that really designed the features of the faces. For, every caste will look different, depending on the position that caste is placed in the indicant code position. So that a Thiyya man who is brought up in an English ambience will not have any subordinate looks. At the same time, a Brahmin boy brought up in a lower indicant level position will show more visible effects of mental and physical hammering than some other lower caste persons. END OF DIGRESSION

English effect on a lower caste and the callous ingratitude

English rule in Malabar brought in a mood that the lower castes, especially the Thiyyas were not under any higher feudal caste by any statutory compulsion. This was a wonderful understanding, which English education gave to the Thiyyas of Tellicherry areas. So that, even a lot of Thiyyas of Tellicherry, who did not get direct English education, did achieve a change in mental mood.

There were later talks about White Thiyyas of Tellicherry, by the people of South Kerala. It was seen by them that a minor group of Thiyyas had inbred with the British and attained European looks. However, it was not the full truth. For one thing, there were not many English persons in Tellicherry. Beyond that, this physical transformation is seen in most Asian-native children born and bred in English nations. Moreover there were a separate class of people known as Anglo-Indians who were the off-spring of Englishmen who had relationship with the local native women. Children born from Continental European blood in native women were also known as Anglo-Indians. Yet, it is also correct that there were a small section of people who had mixed blood among the Thiyyas.

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.


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

The above-quoted part is not part of the stream of the writing here. However, it has been added to acknowledge a reality, which was pointed out by one reader.

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 brother, 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).

PICTURE DESCRIPTION: North Malabar Thiyyas are considered to be a group of people who arrived on the Malabar coast in circa 5th century AD. There is a claim that the immigrants were of Greek ancestry. A section of them got subordinated as per the codes of the local feudal language. And became the Inhi, Oan, Oal, Chekkan, Pennu etc. under the local janmis (landlords of the local areas). They were more or less assigned the coconut climbing jobs. And thus attached socially to other communities that were already engaged in this labour. They were not allowed to sit on chair or eat at a dining table. In fact, they themselves were so conscious of their lower status that only the exceptionally impertinent person would even like to do so. In this image, taken in the 1800s, the palathoppis of the males and the bare chest of the females are clearly visible. I have seen such attire in the late 60s among the members of this community. The first break for this community came with the English rule in Malabar, when a minor section of this community in North Malabar got the chance to learn English. Image taken from CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON

As to social security, the interiors of a Thiyya labour class family were fully infiltrated by the members of the feudal classes. In that, the female could be addressed by any member of the higher caste by an Inhi and referred to as an Oal and a pennu. This could be done by even a young child of the higher castes.

As to claims over one’s wife, well, it was easily compromised by the local feudal classes and their henchmen. Possibly with the active collaboration of the females themselves. For, they wouldn’t be able to view their own husbands with respect, for he was just an ‘Oan’ to her uncles and to the higher castes. Respect and honour, the really powerful aphrodisiac in a feudal language social system is in the hands of the higher castes and bosses. In a way, it lends the higher caste male a powerful security, for it then becomes a real impossibility for his females to get seduced by the lower caste males. For, the lower caste males would carry really repulsive and suppressed facial features. {A higher caste woman who falls for the seduction of a lower caste man would be hurting herself severely in terms of lowering her indicant word code position among the lower castes. The lower castes would assign lower indicant words to her, if she does such an indiscretion}.

When his negative codes were erased by English, he made to sit on proper chairs and could eat at the dining table, could read British classics, sit and talk with the British Air Force personnel at a level of personal dignity, no pejoratives in the words of address or referring about him, dress in English dressing standards and be an officer of the RAF; this Thiyya man’s (who I mentioned above) full ire was on his very benefactors. For, he was a brownie among them; he who would have been a chekkan in his own native place! Well, this is a universal truth, and could be a very powerful experience that the English-speaking races experienced all over the world, including the US and in South Africa.

Improving the blacks of the Dark Continent and their entry into earthly paradise

If one were to see the experience of the Black African slaves in the US, this can be very easily seen. Look at the below picture, taken of Black Slaves saved from Arabian Slave Traders by the British West African Squadron. It may be true that they do look physically weak and enfeebled by the long days of captivity. However, one can see a bit beyond that and see the quality of people who were brought to the US as slaves. It would be true to say that there would have been other Blacks in Africa in those times, who were from the royal houses and higher classes (as is Nelson Mandela). They wouldn’t have this crippled mental and facial demeanour.

Slavery was abolished in the US (an English nation) within 75 years of the formation of the US. Britain had abolished it many years before that. However, slavery was a world phenomenon, which still continues in most African and Asian nations, without any statutory identification. The shackling is in the language codes.

Now look at the demeanour of the Blacks in the US (picture on the left). When I saw the movie Gone with the Wind, I saw the Blacks of those times in the US, featured in it. Well, even though the film was a wonderful one, it was not really able to bring out the real demeanour of the newly brought in African slaves. The slaves shown in the movie had more personality and looks than is seen in most Indian IAS and IPS officers of India (These officials are the royalty of the Indian administration).

Well, it is true that some 75 years exposure to English social system can really change the looks and personality of any person. I have seen it happen within 2 months. These slaves of the US could dress as the US citizens could. They could address their masters with their name with a Mr. or Mrs. affixed. Need not sit on the floor or sleep on the floor, but can use proper chairs and beds; meaning it was not a crime to sit on a chair or sleep on a cot. No pejoratives to suppress their facial expressions and none to contort their physical postures. And relatively more security for the males to see that their females were not taken off by the master class.

PICTURE DESCRIPTION: The brutal suppression of a tribal demand for return of forest lands that have been cleared and taken over by others after the departure of the British-Indian administration. This took place in the Wynad district of Kerala (North Malabar). Earlier part of the Madras Presidency of the British rule period. SEE VIDEO

Well, if one were to compare all this with what the lower caste, free Thiyyas of pre-British times experienced, the experience of the Black slaves of the US was not one of enslavement but really a period of liberation. The very learning of pristine English and living among an English-speaking social system would have been an entry to Paradise for the lower caste Thiyyas of those times.

PICTURE DESCRIPTION: The ‘tragedy ‘of being a slave in an English nation for a population that escaped the travails of a ‘glorious’ life in Africa. A scene from Gone with the Wind! Wouldn’t the blacks yearn to be a free man in the Indian subcontinent?

PICTURE DESCRIPTION: The fabulous experience of being a freeman under the upper classes of the Indian sub continent! Would these people love to escape to an English nation? Image from CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON

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.


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 Stink. 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 stinking dirt. 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, Stink, 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.

A tangible link to a superior and the unfettering

Here I need to go into another theme which may have a slight link to my book: CODES of REALITY! WHAT is LANGUAGE? I will try to explain it without taking recourse to the inner details of the codes involved. It is like this: When some White persons, mainly from GB, US or some West European nations comes to the place where I stay, or are brought here by someone who is having some big business enterprise in the Middle East, a lot of effort is done by the persons who brought them, to see that they do not get acquainted with the others in the social setup.

It is not just about White people, but about everyone who is a big shot or a big government officer. However, there is the working of a code in that. A socially visible acquaintanceship with someone big is a great enhancement in social value. However, in the case of acquaintance with an English group, there is another totally different experience also, apart from this one. It is a sort of mental quality improvement. This is a fact about which the natives of English nations do not have much ken. They harp about human equality. However, such themes are there only in English mental moods, and quite conspicuous by their absence in feudal language mental moods. For, an Asian man mixing with the White English-speaking crowd is really a personality improvement for him. It is not because White is the colour, but because English is the language. However, it may be mentioned that walking around as an equal with any powerful personage is an enhancement of personality. Yet, what gives the Asian man a personality enhancement is the fact that he who is tied down to a crippling social communication system, on being on communication terms of equality with an unfettered group of persons, becomes a display of being unfettered in a superior social software.

The dynamic reverse affect

However, the reverse, that is the effect of walking around and being an equal of an Asian man, unless he is seen as a big man, can be a personality-impairment to the White Englishman. Here it is not race or colour that is creating the issue, but something else. That of the fact that the Englishman is tying himself into the fully fettered social communication system, which by this very quality is a low level system.

Again this issue can be illustrated in another way. In a government hospital in India, the peon sits with the doctor in his consulting room. It is an action that can literally bring the peon to the level of the doctor. And the doctor to the level of the peon, in common communication, unless the doctor has some very powerful shield, that maintains his superiority. The peon feels the positive aura of an elevation, while the doctor could feel the negativity of the lower stance.

If the doctor insists that he is trying to enforce the concept of human equality and such things, he is literally being in a poor state. For, the local vernacular software does not entertain such egalitarian concepts and there are no slots in this software to encompass the idea.

No one in a feudal language mental mood really wants others in his or her social system to improve. Everyone would say such egalitarian concepts, but a person who has really practised this would really be a rare one.

POST SCRIPT: I would like to add here that posting feudal language speaking doctors in English nations would amount to pasting stinking dirt on the local residents of the nation. For, these persons would naturally use putrefying lower indicant words about youngsters and persons who are encoded as lower classes in these languages. The acuteness of the social danger lies in the fact that this degrading and splitting of the social system can be done in a very affable demeanour.

0. Book Profile


2. Essence of improving

3. Command codes in the language software

4. Spontaneous block to information

5. Forgetting as a social art

6. What the Colonial English faced

7. The third quandary

8. A personal briefing

9. Fifth issue

10. The sixth issue

11. Conceptualising looting

12. Insights from my own training programme

13. A colonial British quandary

14. Entering the world of animals

15. Travails of training

16. Notes on education, bureaucracy etc.

17. On to Christian religion

18. The master classes strike back

19. Codes and routes of command

20. The sly stance of feudal indicant codes

21. Pristine English and its faded form

22. How they take the mile!

23. Media as an indoctrination tool

24. How a nation lost its independence

25. Social engineering

26. Social engineering and sex appeal

27. Conceptualising Collective Wisdom

28. Defining feudalism

29. British colonialism vs American hegemony

30. Revolting against a benevolent governance

31. The destination

32. Back again to Travancore

33. Media and its frill sides

34. Online unilateral censorship

35. Codes of mutual repulsion

36. Understanding a single factor of racism

37. Light into the darkness

38. The logic of blocking information

39. Mediocre might

40. Dangers of non-cordoned democracy

41. The barrage of blocks

42. Greatness of the US

43. Where Muslims deviate from pristine Islam

44. Film stars as popular trainers

45. Freedom of speech and feudal languages

46. Wearing out refinement

47. Leading the Anglosphere

48. Indian Culture

49. The miserable Indian media

50. A low quality idea

51. What a local self government could do

52. The aspects of quality improvement

53. Parameters of spamming

54. Profound quality enhancement

55. The innate English stance

56. Frill elements of quality improvement

57. Enter the twilight zone

58. Continuing on human development

59. Refinements in automobile driving

60. Back to Quality Improvement

61. Entering an area of tremulous disquiet

62. Stature on an elevated platform

63. The sly and treacherous debauchery

64. Reflections of a personal kind

65. Observations on the effect of gold

66. Facets of the training

67. Secure refinement versus insecure odium

68. Clowning around with precious antiquity

69. Handing over helpless entities to crooks

70. Trade, fair and foul

71. The complexities in the virtual codes

72. Mania in the codes

73. Satanic codes on the loose

74. Jallianwalabagh incident

75. A digression and a detour

76. Teaching Hindi in Australia

77. Seeming quixotic features

78. Disincentives in teaching English

79. Who should rule?

80. What is it that I am doing?

81. When oblivion takes over

82. From the ‘great’ ‘Indian’ history

83. Routes to quality enhancement

84. Epilogue

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