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Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!

The tantalising aspects of quality improvement of a people


01. The change enforced by the presence of others

02. England

03. Explaining the superiority

04. Where the Englishman is an inferior

05. Managing regimentation

06. Holding on when everything tumbles

07. Fiddling with my penname


Now let me speak more on the tantalising aspects of what is quality improvement of a people. Actually there is no need to define it. Look at the ordinary people of India. Then look at the ordinary people of England some thirty years back. There is a difference in so many things. Facial demeanour, personality, self-assurance, physical posture, height and in such other things. Well, the other very apparent feature that the ordinary people of England are white and the vast majority of the ordinary people of India are having a non-attractive colour and complexion is also seen. Now, is white attractive? Well, if one were to concede that point, then it is conceding the superiority of White skin colour.

Well, the fact is that White skin colour in itself is not a superior physical aspect. The only thing is that currently true is that most of the white-skinned persons are living in less socially repressive social systems. I am not sure if a less social and familial repressive language can really lighten the tone of the skin complexion. However, there are the people of Russia who are white. I do understand that the Russian languages are quite hierarchical and suppressive to the lower person. I am not sure how degrading they are. So, white colour doesn’t mean an English type of social system or communication code.

The townships in England are seen as quite neat. I have not gone to England. However, I can visually it mentally. And it can be true, at least in the native-English speaking locations where the people are not concerned about the social evaluation by feudal language speakers. Roads are good, civic neatness is more or less spontaneous. Official level corruption could have been mere namesake till persons from feudal language nations joined the officialdom. Till some 30 years back, almost everything had a mood of spontaneous spirit for improvement and self-correction.

The change enforced by the presence of others

Now, why do I keep on mentioning this ‘till-30-years-back- period? Well, it is connected to my observation that native-English speaking people do change when they are in the midst of feudal language speaking people. For example, Varuna was brought up in perfect English ambience, to the extent that no one could even speak of her in Malayalam within her earshot. Her personality had a gay and carefree approach that was not creatable in a Malayalam-knowing person.

For, in a Malayalam-knowing person, the forbidding tones and codes would enter the ears and then get processed by the brain. It can bring in a feel of subjugating and suppressing. Or it can lead to a need to act out to neutralise its effects. However, Varuna had no idea as to what was being said, and the natural facial expressions of others as they mentioned or even pondered in such words were not felt by her. When going to the small-time shops in the local area, where I came to live when she was around 5 years old, I had told her not to look at the shopkeepers in the eye. For the subjugating expression would be clearly visible and feel-able to her.

However, when she was forcibly put into the local English-medium school, there was a sudden change in her demeanour and stifling in her freedom of gait. Even though no one talked to her in Malayalam, and the school immediately enforced an only-English rule inside the school and class, the total expression and social codes of the others were powerfully connected to the local vernacular. In this language, so many social codes get transmitted without any written codes. Moreover, when she stood among the others who naturally had a bent in their neck area, her posture would look quite upright and upstart. She would have to concede a bit and a stoop would have to form. Otherwise in the new environment, a mood of impertinence stance would set in.

I have felt this many times. When I go to a government office and stand with an upright posture and speak to the official concerned, when a lot many others are standing with a stooping pose, the feeling that is generated is that of an impertinent person. Both the official as well as the others would take it as an offensive pose. All are bent. Among them stands one person like a needle, quite upright. It is a pose that would strain him also.

In her new environment, Varuna was just one among the numerous students who were treated with a bit of disdain by the teaching class. For, for them, a student is an Avan or an Aval, (lower he and she) and they would be Avar and Adheham (both higher Him and Her). So a natural lowering of her status is encoded in her virtual codes. Its effect is magnified because the others around her who claim to be equal to her, are comfortable in their lower status, to which they would unconsciously or with vehement malice, pull her down also.

Usually when she asked a query to anyone, her usual experience was of getting a very good attention. However, in her school, her teachers wouldn’t give her any correct answer to her queries. I remember her trying to go in for a running competition. Every day, she would come and tell me that this or that had taken place, and the teacher had said such a thing. The next day, she would say that the teacher had retracted and given her some other message. The feeling of not being taken seriously was also affecting her. For, in feudal languages, it would look pretty silly to take the words, queries, and statements of lower indicant persons seriously. And to answer them with gracious seriousness.

Actually this is a very visible aspect of Indian social communication. The boss or such other persons wouldn’t give a correct answer to their subordinate workers. They would be made to be at their tethers-end by being given continuously changing information and instructions. And at times, downright nonsensical information.

Beyond all this was the aspect of being evaluated by a group of people who had quite different scales of valuing. Varuna was a person, who was reasonably well-read in English books, knew a lot about English classical books and many English classical writers (through my storytelling), had by that time seen around 750 English movies, would address a man with a Mr. prefixed to his name, and woman with a Mrs. prefixed to her name without any qualms or feel of guilt, could swim in the sea, used to play football, could run for around 1½ kilometres without showing any signs of exhaustion, could roller skate, knew a number of English indoor games such as Monopoly, was adept at a number of Card games including Rummy, Trumps, and had trained a number of persons, both male as well as female, of age varying from less than her age to around 15 years elder to her. However, in the school, the evaluation was on the financial acumen that she could display.

Even though I did posture a feel of financial debility, actually when the family financial soundness was taken into account, she was actually coming from a rich background. However, it was my idea to test the idea that human quality was not connected to financial acumen. For, I had noticed that an ordinary working class person in England had better facial demeanour, self-confidence, self assurance, and quality looks than a rich person from Kerala. The rich Indian would cringe in front of an Indian government official. And there would be a lot of personality debilitating hierarchies inside his own family setup.

Even though there was a car in the house, I purposefully refrained from using it. {In Kerala, driving a private car is a very powerful indicant value elevating action}. Thus, in the new evaluation scales Varuna was a different person. Along with this was the powerful positioning of her in a new position in the virtual code arena in the school. She was to change visibly.


Now, how do I connect this to the England of some 30 years back? Well, actually I should connect this idea to an England that was there before this mentioned 30 years. However, it was in the last 30 years or so, that the English policy makers seem to have gone completely berserk. They have no idea that the native-English speaker is different from many other-language speakers. Each and every one of the populations that they feel is just same to them would be laughing out loudly at their simple gullibility.

However the issue is beyond that. The moment a native English speaker has to allow himself or herself to live in a social environment wherein people of feudal language temperament are also equally at home, he or she has depreciated his or her own value, in the virtual codes. By allowing themselves to be equal to persons among whom the concept of equality is not there, what happens is that along with uplifting the others to their own levels, they are allowing themselves to be pulled down, not just to the level of the newcomer, but to any level in the varying slots in newcomers’ own system.

The issue here is that the newcomer improves to the level of an Englishman. However, the same level of improvement is not there for an Englishman who becomes equal to a feudal language speaker. He is actually going down. There is nothing racial or self-deprecatory in what I have said here. What I have said here is connected to the issues of indicant words and what the users of these codes can do to human personality.

The Englishman who remains apart from a feudal language speaker and an Englishman who lives along with a feudal language speaker on a level of seeming equality are two different beings. And the latter can actually be of very varying levels of human individuality. Some of them quite tampered with, decayed and diffident. Others quite dominating, macho and truculent. And a few with rapidly shifting personality. All of these are different from the original pristine native-English speaker.

SEE THIS COMMENT that came countering my comments HuffingtonPost

kay360 April 12, 2012 at 5:16am

“In Asia, people do not allow their lower classes the chance to learn English. For, it would make lower classes equal to them.”

“English is not superior, but downright common.”

These two statements are contradictory by the way. Like most of your argument, it reveals you are biting off more than you can chew.

MY COMMENT: The attitude of this commenter is that I am trying for some kind of competition. That is not what I was doing. I was trying convey information that is currently cordoned-off from native-English speakers.

As for the pristine native-English speakers, when there are in their own nation, they do not feel anything grand about themselves other than a feeling of extreme ordinariness. However, when they move to live in nations which are run on feudal languages, they find a difference between their own systems and qualities. Human qualities that they themselves did not know of would seem to be possessed by them. They come to have a feeling that they do belong to a group of human beings who due to some quirkiness of nature are having a mental calibre, communication skill and a mental capacity to solve problems which seem quite unsolvable by native populations.

Explaining the superiority

Now, it is here that I need to intercede with the idea that this is actually an experience felt not just by native-English speakers. It is actually an emotion felt by all people who speak good English and live among feudal language speaking people who do not possess English capacities. Actually, there are no greater innate intellectual skills, capacities, or communication abilities in the native-English folk or in the English speaking persons who live among feudal language speaking persons. The feeling of a superlative quality is generally felt due to the ease of communicating and thinking in English.

The whole mental process gets uncluttered by the lack of a web of connecting links in the words, usages, sentences, dialogues, addressing, positioning and much more, to events, institutions and persons. Moreover, when a complicated subject is written in English, to a person who is good in English, the matter is easy to absorb. However when the same thing is written in feudal languages, many of them turn out to be quite complicated and complex. This could be due to some code errors in the feudal languages. Or could be due to the general complicated manner one’s brain is made to function in a feudal language.

For getting a gist of this, all one need to do is to read a Malayalam land registration document done in Travancore area. A document done in Malabar also can have complicated tones. However, when if one were to go through a document done in the days of or immediately after the British rule of Malabar, one might find a bit of less complexity. This might be due to the influence of the English administration that was there.

I can’t say more about this without making a more detailed study in this matter. I have done a lot of Malayalam-to-English and English-to-Malayalam translations as part of my self-employed vocation. I have generally found that when modern concepts connected to legal subjects, and technical ideas etc. are written in Malayalam, the text more or less becomes quite complex. However, the same contents are much more easier to grasp when written in English. And more precise. However, I have also found that when Malayalam-speaking people who are not good in English, write the text in English, they generally tend to write in the same complex manner as seen in Malayalam. I feel that it would be that they are thinking the subject in the complexities of Malayalam and attempting to write in English with the same thought process.

A lot of studies can and should be done connecting human language codes and Brain Software and their functioning.

Now coming back to the feeling of superiority felt by native-English speakers, there is this also to be mentioned. When they are with feudal language speakers who are rich and well-established, they can get to feel an inferiority complex also. This was very specifically told to me by a person who was a common worker’s son, His father did some menial work in some Middle East airport and with that earnings, he could get to study to be a Post Graduate.

This young man got a job as a lecturer in a Middle East University. When I casually met him many years ago, he was sort of riding the crest of a very superiority complex. A lot of Malayalam-speaking persons who worked at odd jobs in the place looked upon him as a royal personage, due to their own lowliness. He could address them with the lowest of indicant words, and they naturally elevated him to the highest of indicant words.

Where the Englishman is an inferior

This man told me that his native-English colleagues (from England) were showing a slight veneer of superiority complex which was just a pose to hide their inferiority complex. This was actually something that was quite natural and something I had mentally predicted. For, this man was able to garner a sort of powerful subordination that went combined in a powerful web of devotion, adoration and affection, that the subjugating lower indicant words can induce in the other Malayalam speaking guys around him.

At the same time, the English natives were more or less without anything in their arsenal to compete with this diabolic weaponry. This diabolic weaponry was double-edged. It could subordinate and at the same time, reap real worship from the negatively affected person. It is a stage on which the native Englishman is just a novice, a newbie. When he speaks with a lower man, there is nothing in the words to subordinate the lower man or to let him know that he is a lower man.

Managing regimentation

Actually in a small-time social environment of a minor shop or business, a feudal language can be a very powerful command code. However, when the business enlarges and expands, and more persons join, then feudal languages do have very specific structure codes that have to be strictly enforced. In this structure codes, the increasing number of personnel all have to be positioned as the various army men are positioned in the Indian army. Very little leeway is given for personal capacity to be shown.

This is a very powerful arrangement of men and materials. All that is required is a very intelligent command at the top. Everything will move a like a stringed arrangement of men and materials. In perfect rhyme and step.

However, there are these defects in this system. One, if the arrangement of men are like the Indian army, the individuals will not have much leeway to use their own individual intellect and communication skills. In fact, if they do use such things, the rhyme would fail and things would go out-of-step. They have to be like robots.

At the same time, if the individuals cannot be arranged as the Indian military arrangement, then individuals would work at cross-purposes, trying to overwhelm each other in the quest for reaching nearer to the focus of power.

The persons who are nearer to the focus of power would garner higher indicant values and for this, every sly means and technique would be utilised. The company would become a mess of competing individuals. However, this does not necessarily mean that the company would fail or falter. A cunning management can even make use of this state to disunite the worker force from uniting against them. Yet, when faced with a critical issue wherein individual ingenuity at the personnel level could save the day, it would collapse. For individual ingenuity would be kept apart for mutual destruction among themselves.

Holding on when everything tumbles

This is where the English systems would survive and sustain. In pristine English systems, the mutual belligerences, antipathies, and competitions that indicant words can create would not be there. A social system that has no fierce power component or authoritarian force would be there and thus could seem insignificant in comparison. However, there would be a simple beauty of everything and everybody functioning without being bothered by mutual elevations and depreciations.

I think I have to go a little back, to media. There was this foreign-domiciled-Indians’ website where I used to make blog posts connected to my books. When I log in, I can see the viewership in tens of thousands. However, when I log out, I am not able to see this impressive viewership number. What is that supposed to mean? It means that other readers wouldn’t know about the impressive readership. However, whether the number is real or contrived, I do not know. Yet, it must be admitted that this is a policy that must be common to all blog posters in that website. It is true that the viewership is garnered through their membership.

Why should they not allow the general public to see the view number? Well, could it not be due to some amount of jealousy or insecurity that another entity is gaining notice? On the other hand, aren’t they not making use of blog postings by others? Couldn’t they give that much in return for the intellectual works posted free on their website? Well, the real fact is that this is the way all media work. They know that an individual writer has no meaning. His work is just a mass of waste paper unless someone delivers it in an attractive package and has it marketed. So the stance that media is on an altruistic pose is nonsense.

Now, speaking about this same website, I did notice something quite quirky in another action of theirs. I would find some of my postings removed from the view and kept in a draft form. When it is in a draft form, it is not visible for readers. Now why should they block my writings? When it is actually garnering viewership to their website. Now, the issue really goes beyond just media business mentality. There are some active attempts to see that the ideas that I have written are not seen by others.

The moot question is why certain ideas should seem quite dangerous. Especially when I speak of the feudal quality of Indian languages. Could it be that the policymakers of this website do not want the common man to understand the sly suppression that they are loading on to them? Well, that is the point. These guys speak of improving the ‘Indians’ when actually they are not only degrading the other ‘Indians’, but also the natives of English nations. The do not want anyone to discuss this matter. For, it can create a revolt against them in India and a squeezing-out from English nations.

Fiddling with my penname

I have this experience with these Indian newspapers. In certain Indian newspaper online editions, whenever I post a comment with the Username VED from VICTORIA INSTITUTIONS, they post it under the Username: VED from (Deverkovil). See this example

This Deverkovil is the location that I give in the location box. However the way it comes, it would sound as if my username is Ved from Deverkovil, which is neither my username nor my Penname. Here the question that naturally arises is that how can they fiddle with another person’s penname. It is true that I am writing on their website. However it is online, inviting both readers as well as commenter. Generally my comments do contain a lot of original thoughts.

So naturally I do not want my comments to come in another name that is not authenticated by me. However, the natural question that comes is, what is the mental trigger in these sub editors doing the desk-job in these newspapers that makes them act with some sort of jealousy. When I say that I am VED from VICTORIA INSTITUTIONS, it is not similar to the credentials that many person use, like ‘Editor of such and such newspaper’ etc. Even then, I do not think that it would be within my rights to change their credentials.

Apart from that, there is the issue that it is not an individual truculence. For, if it was so, some other sub-editors would not do this. I had the occasion when my comment would first come with my complete penname, and after one day it would change to the other one. Now, the idea that would naturally come in is that I am trying to advertise VICTORIA INSTITUTIONS. However by searching online it is quite clear that VICTORIA INSTITUTIONS is not doing any national or international business, at least currently.

A search on my Penname would yield a lot of links to my writings. If that much cannot be allowed, one can only think of the extreme meanness of these people. Moreover, even if VICTORIA INSTITUTIONS is doing any national or international business, a vague mention of this name is not going to garner in any amount of business. For, the internet is full of live links to various businesses. Very rarely does anyone purposefully follow any link unless there is a pertinent interest in the same.

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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