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Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!

The sly stance of feudal indicant codes


01. Social liking and disliking

02. Splintering the English social systems

03. A sample of the power within

04. Where is the homeland of English?

05. A tragic sample of defiling dirt of lower indicant codes

06. Online belligerence in feudal vernaculars


Social liking and disliking

Actually in a feudal language social system, it is not good looks, intelligence, politeness and such things that make a person likeable. The liking is connected to where the person is placed in the virtual codes. If he comes under one as an obedient subordinate, he is liked. If he does not fit into the scheme of this command structure, where he has been placed, he is not liked.

At the same time, if a person is above one in the hierarchy and his position is liked and accepted by subordinates, he is liked. If his positioning is not liked, he is not liked.

I did make one illuminative observation over the years. When I was small, the actors in the Malayalam films were of a very soft kind. Not the rough types that abound now. The government officer class were of a softer looks. This statement should not be taken to mean that these soft looking guys were gullible idiots. Only that soft approaches and refinement were appreciated.

However, as the nation slowly distanced itself over time from English systems, the appreciation for English refinement and softness has slowly become erased. This is reflected in both the film actors and the ‘officers’ in the officialdom.

Now all this may seem to be the part of worldwide liking and disliking policies. However, in the context of feudal languages, it is of a much wider ambit. For example, if a person is living in a social system, where he does not mingle and place himself at some level or if he does not allow others to place him in some level, he will be actively disliked. This is so, even if he is good, does not disturb others, and also generally helpful to others. His negative attributes will be searched for and given wide publicity in many social discussions.

At the same time, a person who has many negative disturbing attributes will not suffer the same negative social reaction, if he can place himself at some location wherein he is willing to play his part in the position that has been assigned to him. It can be higher or even lower. Now, this can be understood as a very menacing power of feudal language societies, wherein right to monitor, measure, evaluate, give marks etc. are sort of diabolic rights asserted by the elements of the social system.

Splintering the English social systems

The issue here is that English social systems have been heavily eroded by the presence of such persons in the last few decades. It is sure to have brought in a terrible kind of uneasiness in the native-English speaking citizens there. However the reason for unease they feel wouldn’t be understood properly. Actually the feudal language codes are bringing in a total splintering of the society. However not many would understand this.

Feudal language communication has two sharply different and extremely opposite positioned demeanours. One of extreme docility and reverence. And the other of extreme degrading and despoiling. All it takes for the mood to shift to one end to the other is just a change of indicant words. See these lines from my CODES of REALITY! WHAT is LANGUAGE?

A sample of the power within

A man is being beaten up by a small group of people for some alleged misdemeanour. A commonly respected person arrives on the scene. He says: ‘Why are you beating him?’

What happens? It depends. If the word used for ‘him’ is avan, nothing much is gained. For the beating may continue. If the word for ‘him’ is ayaal, then the beating may subside slowly. However, if the respected person is saying ‘Adheham’ or ‘Avar’, then the beating would immediately stop, and the mob would go into a pose of obsequious apology.

This silly sample incident is given here to simply give an idea of the different social meaning each word has.

When feudal-language-speaking people arrive in English nations, they present their docile and reverential side to the English natives. However, once they become entrenched, then they have no qualms about taking out the other extreme side of their language codes. I specifically remember an issue in my own life.

There was one man who wanted a very specific help from a political leader. He asked me to accompany him as he went to meet the leader with some recommendation letter from an associate of his. He received a letter from the leader addressed to another political leader who was an advocate in another place. We went to the advocate’s office. The advocate’s serving man was there. This man immediately addressed him as Saar, for YOU, HE, HIS, and as a suffix to his name. I later remarked to him that there was no need to be so obsequious to the serving man. Then he laughed and told me, ‘You seem to not know how the system works. All this is till our needs are received. After that he is just stink’.

I was a bit mortified by this kind of cruel talk. However, later in the evening after we had met the advocate, on the way out, we came across the serving man. Immediately, my companion addressed him with a Nee [lowest indicant]. The unbelievable diabolic content of what he had done cannot be imagined in English nor is it possible to explain it to a native-English speaker.

The various colonial English officials simply shrank away from this kind of savagery in speech and social ambitions, by keeping away from the ‘Indian’ and other feudal languages societies. However, in modern times, since the native-English folk see only the fully pretended version of civility from the immigrant crowds, they are heading for a terrible future. For, it is only a matter of time, before the feudal language immigrant crowds become fully entrenched. Then they will put on a different version of social communication.

However, the real experience will be quite different from the very simplified version that I have given here.

One of the major physical effects that they will bring into English nations, will be a total splintering up of the social system, as they fill up various groves in it. In each and every place that they occupy, they will split up the persons into different locations in the virtual arena.

Simply said, the personal relationships and equations between native English people without a feudal language speaking outsider among them, will be quite different from the same when there are feudal language speaking persons among them. The feudal language speaking person/s will be the pivot on which the interpersonal relationship of everyone will rotate, swing and see-saw. That much power is there in feudal language codes.

It is easy to explain this in a few words from the experience of Varuna and Ashwina. When they were trainers, there was no problem with their trainees. However, if a new person arrives, and speak in Malayalam to me, or to the others, they (Varuna & Ashwina) will immediately be pulled away to different locations, far below, in the virtual arena. For the words used will be quite defining in terms of stature in connection to age, financial acumen, and many other things.

However, I will able to get the setting right to the original one, by explaining to the new comer that such and such words are not allowed. That Varuna and Ashwina are trainers. However, in the case of native-English persons inside their own nation, there is no one to enlighten them of what is going on. As to the feudal language speaking persons, everyone is quite aware of the untidiness that is being perched on the native-English speakers. Yet, no one would mention it. They would simply enjoy the cool atrophying that they can do with so much composure. The delight is more because if this type of atrophying had been done on anyone from their own native nation, especially to a superior person, it would have quite tragic results. Possibly a broken bone! However no sane person would do it back home.

For example, when a person goes to the police station there are very definite words that must be used to enquire whether the Inspector is there or not. If an inapt word is used, in most cases police constables would beat him to a pulp, other than using the worst of the pejoratives on him. I mention the police because only they can beat up a person. In the case of others, they all have a group technique to subordinate a person who does not use a specific level of ‘respect’ in words and gestures. Government officials would act like a screen or cartel to block all attempts to get an official paper if they are not suitably ‘respected’.

However, in the case of the native-English person, what he gets need not be just lack of ‘respect’ but downright pejoratives. With nothing to defend himself.

It is here that the larger question of what is the problem, if they can’t understand the pejoratives, comes in. And, it is here that I would like to reassert that these pejorative codes do act not only just at speech-understanding level, but does connect to a lot of human emotions as well as other social codes. These social codes would also include the cunning hint that these ‘people are just idiots, for us to swindle and defraud’.

Where is the homeland of English?

Another problem would be that the native-English speakers would start to feel an unusual level of repulsiveness to their own people, who exist at various levels lower to themselves professionally and socially. This repulsion would be quite a new experience, if one could compare it to the social mood of some forty to fifty years back. However, now it won’t be felt so much, for the change has already set into the society in a very slow manner. It is like a native-English child suddenly seeing a group of Hindi-speaking children near his home.

The mental effect will be quite different from that of a child who slowly sees his neighbourhood getting filled by Hindi-speaking children right from his infancy. The slow change on the social horizon is what has gone wrong with the English national scene. The atrophy in the social system doesn’t shock anyone anymore. This atrophy has come full circle when the native-English persons in the heights of their own idiocy declaim that England is a Multicultural nation.

Then where is the homeland of English? I would say that this stance is the greatest of antinational stances and quite an unpatriotic political philosophy. If this is correct, then the whole fights that the English had done to protect their shores from foreign encroachments were quite foolish. Those who died in those glorious battles, mere fools! Gullible idiots!!

My writings here have nothing to do with individual goodness and there is no contention that every Englishman is a better person than others in the world. What I am pointing out is the group content, and not individual content. England did have a reputation as the homeland of people who are fair in their dealings. There is a book written by a south Indian female, which received the Booker Prize. In that book, there is an attempt to sneer at this contention.

People are shocked to hear that a colonial Englishman had proposed an indecent proposal to one of the plantation managers, with regard to sharing the manager’s wife. The idea that is promoted is that people were fools to think that the Englishmen were that good. Well, beneath the attempt to ridicule the English, the meek understanding that the English did have a decent reputation that was quite uncommon cannot be sniggered away.

This type of goodness is not connected to individual attributes, but to a group personality. It is carved out of language and words, that bring in parameters and corridors to behaviour. {It is funny that this book was given an internationally acclaimed British prize}

A tragic sample of defiling dirt of lower indicant codes

Look at this video of an old Malayalam actress. She was somehow duped to act out this totally erotic scene. Actually she was a wonderful actress. When the video, in which actually she loses her complete dress in the flowing waters were leaked out, in the 1970s, she committed suicide. Now look at the comments that have come on the YouTube.

The words in Malayalam defining her, a superb Malayalam actress of yore, as Aval, literally turns her into filth. This type of filthiness cannot be done in English. This is just one simple example of what is the real difference is between pristine English and feudal languages. Actually, it is quite dirty for women to display any sexually interesting facets of their body to people from the feudal languages class of people, especially when they are in an arena where they can speak or write in their feudal languages.

The powerful negative pejorative codes that define her is in the word 'Aval', 'Avade', 'Avalude' etc. All of them are at the lowest level of indicant codes.

Online belligerence in feudal vernaculars

In this regard, there is this wider issue. Currently, most of the online commenting and discussions are in English than in ‘Indian’ feudal languages. However, slowly the situation is changing as more and more people are writing in their native tongues in the connected language fonts. It is actually a very dangerous thing, which can lead to very violent problems.

The propensity to use the lower indicant words about the persons arrayed on the opposite side shall be very much there. This can lead to extreme provocations, at least in the mental mood. As to females who currently act out various forms of sensual themes, their stature can get negatively affected as more and more people start commenting and discussing them in their native feudal languages.

It may be mentioned that I am not aware of the quality of codes in Continental European languages. So, how and where their codes will affect the womenfolk is not known to me.

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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