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Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!

Revolting against a benevolent governance



02. Connecting to equality

03. The spur in the sneer

04. Where is the US heading towards?


If the British Crown government was so liberal to the Colonies, why did they revolt? Well, before answering this question, one needs to take up the contention that the British home government was liberal. Was it being liberal when it was levying tax upon the colonists? In many ways this question is quite stupid. For in most places in the world, including modern India, collecting tax forcibly to feed the gigantic group of officials and loyalists of the government is the norm and not an exception.

Ashoka, whom HG Wells described (in his heights of folly) as Ashoka the Great, had an army of government officials who went to each village twice in a year. They would camp in a house and their each day’s food and other comforts would have to be borne by a different house each day.

Only if the power of the feudal language words can be understood can one understand that the government officials can demand anything including the women in the house, if the household is not socially strong. Many other powerful households would support and pave the way for the big officials to do what they want in weaker section households. The society itself would stand divided and not united.

Beyond that when lower level officials come into house and address the man and woman of the house with lower indicant words such as Nee, Thu etc, the household and its senior persons more or less lose their stature and turn into social subordinates. There is no word in English to convey the affect on a householder who has been addressed as Nee and Thoo by a peon-like-person of the government wing.

The nearest word that can be mentioned here would be he or she is ‘stinking-dirtified’ or turned into stink. Such ‘stinking-dirtified’ persons do not retort, or rally or even organize, unless they have very strong social connectivity. They simply stand spilt into various links below the intruder. It may be mentioned that even though the thraldom of the Mahapatras (Higher rank Officialdom) ran all over the Magadhan kingdom, it was only in Peshwar that the people revolted and attacked the officials. The ‘great’ King Ashoka sent his army and crushed the revolt.

That is a part of history that is rarely mentioned, when Indian historians write full page contents about the greatness of this king who ran around spreading Buddhism, leaving the kingdom in the hands of the thieving officials.

There is no way one can imagine such a stand from the British Crown towards the colonialists.

In the area that now comprises Pakistan, India and Bangladesh, forcible taxation to feed the officialdom was a way of life. Very little was left to the agriculturalists. Moreover, they had to bear the taunting lower indicant words even of the lowest man in the official hierarchy.

I remember once when my mother was a senior official of the state government. I had to go to Malabar and go to an inner village to meet a village ‘officer’. Village officers are not actually officers in the modern sense, but are the head of a small office that does the local property tax collection. He is the person to issue all sorts of local certificates including property possession certificate etc. My age would be around 18. Since I was an officer’s son, I was addressed as Ningal.

However, right in front of me were two persons, a husband and wife. Both of around 50 plus age. They were not the poor, but not the socially acknowledged. They had come for a certificate. The village officer was addressing the husband with a Nee. He then said, ‘What is her name?’ He used the word Oal (Aval) (lowest indicant) for Her. Then he said, ‘Tell her to come in front. Let me see her!’ The power of the word Oal and Nee is not describable in English. The village officer would have been around 40 plus.

Now again, the colonialists did not face any such things. Then what did they face? Well, they faced a lot of intractable problems connected to a lot of other-language-persons in their midst. First of all other nationals and other language people do not come within the English route of command that runs the social order. The words ‘In the name of the King/Queen’ have no meaning for them. No emotional tug springs up when they hear a command code conveyed through these words.

Even though in modern times, this sentence may seem quite silly, the fact was that throughout the British Empire, beyond the seas, in the midst of the African jungles, in the deserts and in the thickly populated Asian towns, the British command routes encrypted with these words did work. That too, in an age with no mechanised ships, no flying planes, no wireless communication and not even toothpaste. However, right in the middle of the English colonies of America were people who believed themselves to be equal to the English colonialist but did not owe allegiance to the Union Jack or to the English Monarch.

However, this still wouldn’t spark a fight. Then what would?


I remember an incident from my school days. My brother and I were going to a place in the morning hours. The lanes were quite empty. At one corner area, one boy was walking towards our direction. Suddenly another boy came on a cycle. The walking boy must have walked to the front of the cycle. For the cyclist stopped and said something sharp. My brother and I stood as sole witnesses to the scene. The walking boy retorted. The cyclist boy said something more sharper.

It wouldn’t have mattered for both of them. However there were us as witnesses. The cyclist got down. We hinged closer to the verbal fight. One of them challenged the other. The other took up the challenge. Within seconds both had sprung on each other and were rolling on the ground. It was a tough fight and quite enduring. No one was speaking, as if to conserve energy for the fight. After around one minute we had to move, for we had no more time to spare.

As we departed, the two were alone with no spectators to satiate or to evaluate or to make a judgement. Without such a thing, the endeavour looked quite silly. For, from the very beginning it was quite clear to us that it was us that was the pivot on which the scene was rapidly deteriorating.

If we hadn’t been there, they wouldn’t have started the fight in the first place. Our presence was not a mere presence of a detecting device or a camera, but of people who spoke in a feudal language. All fights and competitions are spurred by the presence of evaluators. However, if the evaluators are from a feudal language nativity, the spurring value rises exponentially. For, there is the thing called indicant words, which are not there in English.

Now, I am not saying that all fights do need a spectator. However, the presence of a spectator does influence the mood to fight. Beyond that in a feudal language environment, the social level of the spectators does affect the mood to fight. Persons who are generally from the lower class are very anxious to gather a fight with the higher class if they can do it. For, it more or less improves their social levels. In the virtual code arena, a very obvious value improvement would be detected.

Connecting to equality

However, in feudal language situations, the higher class of people generally refrain from going for direct fights with the lower classes. For, they very well know that it would only improve the other side. If they win, it does not prove much. If they lose, then it is a terrible failure. A failure to a lower guy.

There is a story in Mahabharata, the epic story in Sanskrit about the happenings in a place which is currently around Delhi in present day India. The Pandava and Kaurava princesses are displaying their might and expertise in martial arts. Their teacher or guru is Dhronocharya. Arjuna, the Pandava prince, is the greatest exponent in archery. There is no one in the world to defeat him. He can literally display magic and supernatural capacities in archery. Dhronacharya declares that there is no one in the world who can defeat Arjuna. He also makes a challenge which he knows will not be taken up by anyone. He says, ‘If there is anyone in the world who can defeat Arjuna, let him come forward’.

Everyone is silent. However in the quietude, a young man steps forward.

He is actually Karna, a step-brother of Arjuna, brought up by foster parents. He had been abandoned by his mother, when she conceived him before her marriage. His foster parents are low caste charioteers. However, he had been trained in martial arts by Parashurama, who is actually a manifestation of God Vishnu, one component of the Trinity.

Karna says that he is willing to challenge Arjuna. He displays his capacities and calibre. It is obvious that he can defeat Arjuna. However, who is he? Dhronacharya then asks of him, ‘Oh, young man, who you are? What is your caste? Which is your clan? Without a comparative social standing, you cannot compete with the royal prince’.

Well, that is a truth. For, if he loses, and Arjuna wins, nothing is proved. For, Arjuna just won over an ordinary guy. However, if he defeats Arjuna, his triumph would be hundred times better. He has defeated the royal prince. It would be a fanatic glory in his social standings.

There is a Malayalam movie in which the protagonist is an exponent in Kalari, the martial arts of Malabar. He is seen wailing over the fact that he is the son of a person who had been defeated in a martial arts competition by a Malayan (a lower caste) martial arts exponent. This fact endures as a negative adjective to his name and credentials. However, if his father had defeated the Malayan, it wouldn’t have been a noticeable event, or notable.

Thinking on these lines, a defeat by India on England is a terrible disaster for England. A winning by England over India is not much of an event. That is the fact. However, these facts are not discussed in England, for they have been retrained to understand that they are equal to other human beings. The foolishness of this idea lies in the fact that in other languages and nations, everyone is not equal to every other person.

The insisting of equality by the English folks is foolish in that they are not quite sure as to where in the various levels of the feudal languages social systems, they are being equated. Their endeavour to teach their own kids that they are equals to all other human beings is a terrible mistake. For, it is based on insufficient information. As to where they are forcing themselves to be equated, they have no clear idea.

The spur in the sneer

Now, coming back to the question of why the colonialists in the British-ruled areas of present-day US revolted, the answer could be that it could have been spurred by the presence of varying numbers of non-English people like the French, Spanish, Red Indians and also Asians like the Chinese.

All of them are having languages of varying levels of feudal content. However, in the case of the Red Indians and the Chinese, it could have been a wee bit extreme. When such persons are in a position to stand aside, evaluate, sneer, jeer, applaud and do such things, a very powerful spurring to rise above the sneer or to rise up to the applause could come about.

Herein might lie the true reason for the silly-brained US colonists to take to arms against one of the best nations that existed in the world at that time. A nation that took up the issue of liberating a huge section of slaves after paying compensation to their owners, at a time when money was scarce.

A nation where the very breathing air does liberate individuals. Yet, it is also true that a huge section of the US population had stood by their king and homeland government. All liberty that is spoken of and mentioned with great fanfare and pageantry in the American Constitution is there in the English mindset as deeply ingrained concepts. All that the US has done in this regard is claim things which were already there in existence all over the world where English is spoken in its most unadulterated form.

See these lines by William Cowper:

We have no slaves at home - then why abroad?

Slaves cannot breathe in England; if their lungs

Receive our air, that moment they are free,

They touch our country and their shackles fall.

That’s noble, and bespeaks a nation proud

And jealous of the blessing. Spread it then,

And let it circulate through every vein!

It is here that I need to bring up the theme of the Sitting Ducks of the US again. The original citizens of the US, who were English, are the people who created the framework of the US society. It is they who still maintain the English framework of the nation. Others simply barge in and find that it is quite easy to function in this framework.

When arriving in the US from nations like Italy, Germany, East Europe, Asia, India, Pakistan, South American nations and African nations, the feeling is that of a huge load being removed from one’s body. Such is the feeling that sets in. Yet, no one cares to find the true reason for this phenomenon or who is responsible for maintaining it. The general feeling then that set in is that they who have arrived are super geniuses, compared to their compatriots back home who toil under the huge weight of unbearable social fetters, which are made more unbearable by their national low-class officialdom.

Using the easy functionality of the English social and national framework, the newcomers sets up beachhead inside US, wire up connections to the deep interiors of their own nations, connect with family and social leadership and more or less work to bleed out the US national resources and capacities. None of the newcomers have any guilt conscious about this, nor are they unduly bothered about the fact that they are not really adding to the refinement of their new nation. They enter their tentacle into every bureaucratic setup and use their own traditional tactics to bring ruin to conventions to suit their purposes.


I quote from a comment on Huffington Post that came in reply to one of my comments: {Since Huffington Post has deleted all my comments, I am not able to give a link to this comment}

honeybear July 14, 2012 at 3:48pm

What you don’t get...if you come from a relatively homogeneous that once an immigrant comes here and is nationalized...they are just as much an American as those who landed from the Mayflower. They came here for the American ideal...for the opportunity to be free and prosper according to their merit. When they read the history of America they are just as incensed at the injustices perpetrated against her...and proud of her victories... and they lay claim to our history like the rest of us. Yes...I can claim a sufficient amount of historical heritage to include myself in the term “us” but that is not to say that latecomers are not justified in doing so.

MY COMMENT: A German immigrant whose father fought against the English side would find it quite distressing to rejoice in the US victories in the WW2. Yet, it is quite possible that he would read with a drooling mouth about the 3 centuries back civil war with Britain. He comes to a nation, where the social communication is in English languages codes, to escape his own native nation negativities. Yet, this much he cannot force himself to admit. For, inside him runs the ancient feelings of inadequacies lend him by his own native land.

Where is the US heading towards?

Pondering on the future of the US, maybe I should put in these words. The US is currently sitting on the very height of the full potential of what a very good standard in English can bring in. A huge number of people all around the world would understand what I am saying. However, the native-English speakers of the US may not understand anything particularly great about English. And this is going to be their undoing.

Where is the US heading on to in this manner? I would like to go into a particular issue. On how the Victorian age moral codes went into disarray and a totally opposite moral position came into installation in the English nations.

There were very good moral standards in pristine England. However, even this high level of moral standard in England, when seen from the colloquial ‘Indian’ standards point of view of those times, was quite outrageous. In that the females could go out on their own, and come out of the house and sit and speak with males. I do not think many ‘Indians’ would even be aware of the fact that Victorian age morality in England is considered to be of quite high standards. No one would have told them about that. In fact, not many persons in India would even know of Victorian age in England.

Where is the US heading on in this manner? I would like to go into a particular issue. On how the Victorian age moral codes went into disarray and a totally opposite moral position came into installation in the English nations.

Now, what went wrong that in the US, female moral standards went awry? Well, it can be connected to a number of issues. One of the main items would be that the females came to the US from many nations, in which their language code did not allow too much personal liberty. Such as addressing a senior-in-age person with a You, and with his name prefixed with a Mr. or not. Such a liberty is not the liberty that is connected to say, freedom of going out or the freedom to work. But actually the freedom to do all these things from a very elevated personal stature.

Just to feel the snapping of controlling language codes can be a great feeling. People, who are not used to it, innately can simply start using this freedom as a sort of testing its limits. Well, testing its limits means going beyond the limits, in reality.

The second issue was the forcing of the native-English speakers to acknowledge the other sections as equals. The other sections did not actually have one level of equality, but a series of equalities, of various levels. That also would be a most unsettling effect on the composure of a serene person. For, the moment he acknowledges equality to another person, he is literally made to sway according to the whims and fancies of the other side.

The third terrible issue would be the forcing the native-English children to be on par with descendants of the erstwhile black slaves of the US. It more or less brings them into the evaluation powers of another group of people. Well, that is a terrible event. I have known the issue of living with people of different social standards. When I am with them, I am forced to act and react to their evaluation and words.

If I try to stand apart, the accusation of being a loner, of having a superiority complex, and much else is raised by them. However, if I am with them with the credentials of a trainer, they improve in their English and I remain with my own mental disposition. I am not made the butt of their sly techniques of dislodging mental serenity.

It is a choice that anyone can have as a trainer. It is not that I am a greater person, but that when being on close contact with persons of other culture or social standards, this is a very good option to have. This option was statutorily denied to the native-English children. With terrible impact on their total quality.

When speaking about this impact, I would like to go back to the novel which won the British Booker Prize written by a south Indian authoress. In that book, there is an attempt to denigrate the affectionate assessment of the English colonialists in the ‘India’ of those days. The Indian manager of a plantation is a drunkard and a wastrel. He faces the possibility of being dismissed. The English superior tells him frankly that if he is willing to share his beautiful wife with him, he can retain his post. He tries to coax his wife to do this. However, she reacts with unnatural vehemence.

Now, why should the English man stoop to this level? The English are ruling the land. And from the ‘Indian’ perspective, they can do what they want with the natives here. That is only the un-educated patriotic version. The truth is that the very communication in English will not allow many things that are imagined by an average ‘Indian’.

For, if it is the ‘Indian’ boss, he will address both the husband as well as his wife with an Inhi/Nee/Thu etc. It can really set the social context for more awkward social claims on the wife. Not only he, but all his companions would use the same deprecatory tone and sniggers about the subordinate’s wife. For visualising this, one has only to imagine an Indian feudal lord speaking to and about a subordinate’s wife, sister or daughter. However, this imagination cannot be done by a native-English man. For, even if he sees the scene, he can only hear the English translation of the words. Therein lies his inability to see the brutish world of feudal languages.

However, it is true that there have been many Indian films in which English colonial persons have been shown acting in Indian language postures. A vast majority of ‘Indians’ do not know that English is a totally different world, and many brutalities inherent in ‘Indian’ languages are not there in English.

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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