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Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!

Fifth issue


01. A sample code

02. Protecting the superior kids

03. A slight drowning

04. To use a prop

05. A feel of the evil codes

06. Digression

07. An inspired hoax


Now this is another danger that the officials of the East India Company and their family members faced in ‘India’. And also all around the world, including in South Africa. It is like this. There is an English family in ‘India’. They find the ‘Indians’ quite friendly and obliging. They get close and become companions. Many ‘Indian’ children mix with the English kids. They play games together.

Now who gets the mental and social elevation? Well, here the answer has to be a little elaborated. If the ‘Indian’ side is from the higher class, who keep the other ‘Indians’ subordinate, there is not much social elevation to be achieved from they already are. However, in terms of personal mental stature, the rich ‘Indian’ kids, would feel the elevation as they are just a He or She, and His and Her, far removed from the lower indicant words that their own parents and other seniors wreak on them. This much mental elevation would soon be evident on their facial demeanour.

If the children are from the lower sections of the ‘Indian’ society, they would be bearing the double mental trauma. That of being on the lower side of the indicant words of both the senior sections of the society, and also for their own family members, who themselves are at the bottom of the social communication indicant words. They would really feel more powerful mental elevation, when they are associated with the English kids. It is very much discernable in the changes that would come into facial expression.

Now what about the other side, the English kids? What is the effect on them? Well, it is an effect that should be seen from the outside.

For instance, a socially high Hindu family is residing in a village. One of their sons moves around in the local small town, and mingles with the lower class labourers. He is happy to be with them and sits with them. However, his other brothers move among the higher class crowd, and keeps a distance from the other crowd that their brother is in intimacy with. Even though, a native English speaker may feel that he can understand the issue, the reality is that what he understands is really astronomical distances away from the ‘Indian’ reality. Here the indicant word codes also come into play and every word and usage gets affected by it.

When the son is sitting with the lower classes, and moving with them, there is an outside view, to which he is not a party to. At his own perspective, he is happy and enjoys the companionship which he feels is quite adventurous compared to the dull stiffness of formal social superiority. However, the outside view is of a nut who has had spoiled his indicant word levels by associating himself with the lower indicant word groups.

It is an infectious data that spreads through the social frame. His companions are Inhi (Nee), Thu, USS, Avan etc. He also fast gets linked to these codes, and soon these codes come to perch on him also. Since all social stature, power and much else are connected to these codes, what he has done is to dissipate or erode his innate capacities and adorn himself in filth.

[However, if he manages to create a niche of leadership over them, the effect is quite different. It can then be similar to the effect that many communist leaders of Kerala, who came from rich feudal families, reaped to reach popular leadership. ]

This is an angle-of-perspective issue at best, but still it is real.

Now more or less the same theme gets activated when the native-English speaking crowd mixes and becomes companions of the native-feudal language speakers of ‘India’. However, there is a powerful difference over here. It is quite possible that the native-English speakers do not really get to understand what is the real despoiling code in feudal language lower indicant words that is encasing them, as their social address rapidly gets entwined with that of the ‘Indians’.

A sample code

Here again, there is this issue. It is like this: Who is this? Answer: ‘He is his friend’. Or ‘He is Raman’s friend’. Or ‘He is Raman Saar’s’ friend’.

In this answer, a vital social code is also encrypted, to go along with the answer. This code is encoded in the word ‘his’. This ‘his’ can be avan, ayaal or avar/adheham/saar. Each of these different words, define a different personality, social position and very specific limitations of or excess of social rights. Moreover, the use of mere name or of name with a specific suffix of respect can swing the other person’s social connectivity to diametrically opposite extremes.

Protecting the superior kids

Beyond all this, what will the native ‘Indian’ associate do, with regard to the indicant words? There are certain areas of the ‘Indian’ social context, wherein I have observed that the lower classes understand their own negative aura, and see to it that it does not impinge on their socially high associates. For example, when I was in Travancore (South Kerala), in the late 1970s’, the serving class of the rich men were seen to use ‘respectful’ words about their master’s children. However, in the same period, I experienced a totally different scenario in Malabar (North Kerala) areas.

Here, the servant classes used the lower level indicant words powerfully on most of the children of the master classes, if they were not personally crushed by words by these children. {To a limited extend, the surly nature shown by the Malabar people in this regard could be to a limited extend connected to the fact that Malabar was under British rule, while Travancore areas never had been under British rule. It overwrote certain communication codes in bits and pieces}.

A slight drowning

Now that I have mentioned the two possibilities, I must admit that the second is more powerful and most people would take that part. Now, if a native-Englishman is in close association with a lower social level native ‘Indian’ man, the ‘Indian’ man can choose between which levels of usages to use to exhibit his connection with the Englishman. The very word ‘I know him’ can be loaded with powerful social meaning.

For, it lies in the ‘Him’. Native ‘Indians’ focus on this word, and then assign the two persons social statures. If the native ‘Indian’ uses the lower words, the Englishman’s stature goes down, while the formers’ stature goes up. If the native ‘Indian’ uses the higher words, not much is changed. However, socially crushed people usually are like people grabbing at even a piece of straw when they are drowning. They would grab at the nearest associate with the lower indicants to lift themselves up. In the process, the other man may drown a bit.

To use a prop

It can essentially be like an ordinary man one day seeing his old classmate as a senior police (IPS) officer. He would have to mention it. If possible a socially visible incident of him shaking the hands of the IPS officer can literally fill him with buoyant energy. Even though this effect is understandable in English also, the tumultuous change of indicant words that this can usher in cannot be conceived of over there.

Even if the indicant words do not change, the numerical values encoded in them would rise up spontaneously and uncontrollably. If he can phone this IPS officer, in the presence of others, it would be a very remarkable scene.

However, this scene is essentially different from an English scene in this sense: Other persons, who hear, wait for the communication codes. If the man is addressing the senior IPS officer with a Nee (Thu), it is an effect of equalising himself to the IPS officer. However if he is using other words like Thaan, Eyaal, Ningal, Saar etc. each word spreads a different social message about his connectivity. Yet, in the Indian context, any link to a senior police officer is a power.

For, the IPS officer is powerfully held up above the Indian social system. In the case of the Englishman during the East India Company rule there also, there was a definite level of elevation. However, it is not as powerfully held high as in the case of the IPS officer. For, there was no specific rule in the East India Company that all Englishmen were above the Indian social order, statutorily. So, they had to fend for themselves to some extent. That would mean that they had to encase themselves with the ‘Indian’ social codes of distancing themselves from any encroachment of their positions.

A feel of the evil codes

Well, native ‘Indians’ know these codes innately. However the native-English speaker is literally a novice in these profound themes of social communication. Yet, as he moves around the Indian social scene for some time, he would get to feel the idea. Even though the exact mechanism of the social machinery may not be easy to understand and study. A very powerful understanding that there is a need to cordon off the native ‘Indian’ social setup from encroaching upon the native-English society would be felt. It is really a very healthy approach.

Actually, not many ‘Indians’ of the local society would find any fault with it. In fact, if any Englishman were to become too close to any Indian, especially an ordinary ‘Indian’, there would be many other ‘Indians’ making haste to warn the Englishman to keep the other ‘Indian’ in his position. For, an acknowledged association with the Englishman would elevate the other ‘Indian’ and it would be a pain for the other ‘Indians’ to bear.

Digression: I need to digress here and mention that this vital piece of knowledge is now not available to the English policymakers in their native-English nations. For, any feeling of discomfort shown by a native-Englishman is declared to be a feeling of racial repulsion, when actually the unease is not really connected to skin colour, but to something more eerie and of more sinister implications.

An inspired hoax

In spite of all these things, there was a huge urge to improve the ‘Indians’, especially the lower class persons, who stood at the level of gutters, under the upper class ‘Indians’. Here I may need to define what this ‘Indians ’is. Actually there are two kinds of ‘Indians’. Both can be said to have a complexion that makes them identifiable as ‘Indians’. Yet, a few are pure gold, standing on the upper strata of the ‘Indian’ feudal language codes.

The Adhehams, UNNs, Avar, SAARs, Maadams etc. In the language codes, they are the gold, the geniuses, the divinities, the Brahmins, the gods! They move in the international arenas, speak English, tell the others that English is bad, send their children to English nations including England, teach the others that the English folks looted this nation and are bad, and they themselves reel in riches looted from the nation by many by pure daylight heist. They include the government employees, the political leaders, the government teachers, doctors, the rich and such.

However, there is another huge crowd of ‘Indians’ who also have the same colour hue, but are not gold, but abominable stuff. They are ‘Bloody Indians’. They are the THUs, NEEs, USSs, AVANs (oan), AVALs (oal) Eda, Edi, Chekkan, Pennu, Avattakal (ayittingal) etc. They believe that the more they ‘respect’ the other Indians, the more will be the benediction they will shower.

They send their children to government schools and try their best to get their children to become doctors, government staff etc. If they win in this, these children also join the other side. However that is rarely possible, yet, there will be notable exceptions to provide mental respite to these people who feel that all is not lost. They heartily believe that English is bad for them, and that their tragic plight is due to the looting of the nation done by England.

(Currently the Indian academicians earns around 1 to 3 lakhs per months for 13 months a year)

There is this incident related to me by one female government employee who came to me to improve her English. She was admitted to the nearby Government Hospital for delivery. In her room there was another pregnant person. The nurse asked the former woman as to what she was doing. On being informed that she was a government clerk, she was addressed as Ningal. At the same time, the other female informed that she was not anything like that. Immediately she was addressed as Nee.

One should see and understand the sheer ‘impertinence’ and ‘arrogance’ of the intruder English folk as they dared to improve the lower people of this geographical area.

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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