top of page

Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!

Observations on the blossoming effect of gold versus the contorting effect of pounding dirt


01. Indian looks, demeanour and physical postures

02. The terror of the lower man

03. Earth-quaking postures

04. A tormenting training


Indian looks, demeanour and physical postures

I think I have spoken about the Indian looks. At every level in the social system, there is a splitting of persons into dirt and gold. However, the dirt part need not be pure dirt, but can also be dignified dirt. It depends on whom the lower indicant words are heaped upon. The effect of these words is to bring in changes in looks, features, agility, articulation and many more things. However, simply because a person is placed in the lower indicant level needn’t cripple him personality-wise or socially. It depends on many other factors, including how many persons he can dominate upon.

There is another factor also, which may seem a bit contradictory. Persons get born with an innate mental level of dirt or gold. Persons who have features of innate refinement are persons who can be defined as those in the gold layer. The others can be in various strata of dirt. Now, when a person whose innate disposition is of a particular layer of dirt is placed in an indicant level of dirt, he doesn’t get extraordinarily affected this.

However if a person of an innate disposition of gold gets placed in a strata of dirt, he will react with extreme mental provocation. And he can feel mentally dwarfed and physically stifled. This is an area where one has to clearly understand the issues involved. I can perhaps explain with an example.

A soft looking female of very elegant mental and physical features become an IAS officer. She is seen an embodiment of refinement, calibre and power. Everyone treats her with quiet deference. Higher indicant words are directed towards her and she is referred to in the same level of indicant words.

However, if the same female had been posted as a constable in the Indian Police, there is a total change of scenario in terms of what the indicant words can place her in. She is referred to and addressed with lower indicant words by the senior officers. Other police constables also would do the same. If she is of quite refinement, and other calibres, they all shall be negative attributes in her. For all of them will gather only lower indicants on her. However, if she were to be rough and uncouth, these dispositions will aid her in accumulating stature and allow her to break out of many levels of ‘dirtification’.

This is one way to see things. There is another way to examine this issue. I have seen peons in Kerala government-aided schools converting themselves into teachers after buying the teacher posts by paying huge money to the school management. The teachers are seen as government-employed.

Now imagine a peon in a government office being promoted as a clerk. He will start feeling a great unfettering and unshackling happening on him. He can act as more intelligent, more smart and also more socially mobile. Indicant words connected to him shall all elevate.

Now at the same time, a person who was an IAS officer suddenly gets demoted as a clerk. {Such a thing is not possible to happen. But then let us suppose that it happens. For, in social living, similar things can happen}. The previously-IAS man’s indicant words go down, terribly. He feels fetters falling on him. He feels officially and socially shackled.

However, both of them are now in the same position. Yet, the former man will feel liberated, while the second man would feel imprisoned.

I just used these illustrations to define the issue of mental dwarfing. Persons in the same social position can feel differently affected. It is essentially connected to the fact that every individual in his virtual code arena has a route code embedded in him. I cannot deal with those issues here. I hope the reader remembers about the direction component that I had written earlier.

I have seen children of higher castes going wry and uninspired as they found themselves forced to go to the lower levels with the statutory imposition of reservation in all government posts and education. At the same time, the children of the lower caste are not experiencing any similar extra kind of mental or physical contortion, even though they were in the same level.

It is here that I would like to add a particular information that I had gathered. Kerala Muslims do have a particular group of persons known as Thangals. They are believed to be the direct descendants of Prophet Muhammad. So they are not to be addressed with a Nee (lowest You) or referred to with an avan (lowest He). Even their children cannot be thus addressed or thus referred to. It goes without saying that in modern forced education wherein all children are huddled into classrooms, to be dirtied by mediocre teachers, these children also get thus addressed.

The issue is kind of complicated. In that, these children stand apart from the common children and when they grow up, they bear a superior physical and mental attributes. The suffix Thangal lends them social dignity at least among the orthodox Muslims. However the so-called modern or liberated form of Muslims who are called Mujahideens do not accept this superiority of the Thangals. So that amongst them, Thangal children do not get any respect. It is not a major problem, even though the children may have to bear an ambivalent mental ambience at times.

However, I have found a similar issue among the Hindus.

The Hindu priests are the Brahmins. However, in the current day social environment among the Hindus of decrying caste system, these Brahmins have been left without social protection.

The Christian priests are addressed as Father (prefixed to their name) or Achhan (suffixed to their name) by the local Christians and not by their mere name. They are referred to and addressed with higher indicant words.

However in the case of the Brahmin priests, the local people do not currently give such respect. I have heard from young Brahmin adolescent boys that when they go to do the religious duties in temples managed by various committees, they are invariably addressed in the lower indicant words, especially by lower caste persons. It has a terrible personality traumatising effect on them. The effect can be understood if one can visualise a young IPS officer being addressed and referred to in the lower indicant words by older-in-age, constables and police inspectors. [One Brahmin boy simply told that he intends to get some government job and make money from bribes to escape this trauma].

Actually in fact, I have heard about young IPS officers who have arrived in Kerala from North Indian states being referred to as Avan or Oan by Police Sub Inspectors in the private conversations with their friends and companions. I heard an advocate quoting his Sub Inspector friend’s comment about the new ASP (Assistant Superintendent of Police): Onenthariyaam? {What does he (lower most He) know?}

Now, looking beyond this scene, I have seen younger kids and young men from the higher castes literally looking like nitwits on being addressed and referred to in the lower indicant words by lower caste persons. Mind would go off-track and physical postures and facial expressions would go haywire on being confronted by lower indicant words. These words are quite powerful and do bring in a very powerful twisting or crushing down force on the persons who innately have rights to higher indicant words. It can disfigure human personality as well as mental acumen.

Native-English persons who live in England do not understand all these things. I remember meeting one Malayalam man who had lived in the Tamilnadu district of Madurai with his wife. He said speaking Tamil without knowing the various inner codes is very dangerous. He mentioned that there had been occasions when he and his wife were on the verge of being beaten up.

The issue was the presence of ‘respect’ and pejorative codes even in verbs. When addressing or referring to persons who are seen as social seniors, they inadvertently missed some ‘respect’ code in verbs. For example, when saying ‘Please, sit here’, the word ‘sit’ can have different forms depending on whom it is aimed at. A minor sound of ‘respect’, if missed can be like shaking the huge social structure. For that endeavour the other side could very well shake up a person’s skeletal structure. The essential factor here was that this couple were identified as lower stature persons. A lower stature person using lower indicant words about higher class persons can summon violence.

The terror of the lower man

Speaking about India, the true fact is that everyone is in terror of a lower man improving. People snub every person, right from childhood, who they perceive to be from the lower class. The word ‘snubbing’ is not the correct word to use. For, it is not snubbing that is done, but the use of very powerful negative value indicant words. It affects the looks and facial expressions. However, within each layer, there are mutual suppressions.

So much so that even among the lower sections, one can find persons existing in the layer of gold within that layer. It is a very complicated scenario. I do not want to go into the inner codes and links here, for I fear that my writings would get elongated much. I do want to finish this book. I started with the idea to finish the theme with five thousand words. As of now, word count is touching 222,000 words. I need to use brevity. For, conciseness, I have been advised, is the soul of braininess.

I think that I have dealt with the theme of Indian looks. The persons on the golden layers of the indicant word codes look like gold, and those on the lower edge of the indicant codes look like dirt. However, there is much to be mentioned about the effect of these on the virtual codes. I have written about them and their effects on looks in my book: CODES of REALITY! WHAT is LANGUAGE?

Earth-quaking postures

It was my long enduring endeavour to disseminate English in its most pristine form, wherever I lived. Now, that only means that I did try to spread English without the feudal codes of the Indian vernaculars afflicting English. In my younger days, this used to create a lot of rancour towards me. Many persons took exception to the fact that I used to refer to others with a Mr. or Mrs. or Miss prefixed to their names, when they are seen as social or positional seniors. I do not remember any such person becoming distressed with my stance. However, the others who were using powerful suffixes of ‘respect’ when mentioning these persons, would get visibly annoyed.

Their thoughts would be that I was acting out a superiority which was not condonable. It is true that they were all basically some level of employees to someone and that limited their freedom of articulation. However, since I was rarely an employee to anyone, I did not think that my verbal usages were truculent in any way.

I have done an immensity of experiments and made observations on the effects and actions of word codes. They are not done a very pre-planned manner. Many of them are done on the spur of the moment. There would be no clear-cut idea as to how I would use the observations. In many cases, the observations that I make are more or less predictable beforehand.

Once I was with some of my workers. All of them of age around 20 or less. They had their innate lower-indicant-word facial expressions and ways and manners. We were standing in front of a business owner. I wanted him to do something and get me the information. He would be my age of that time. Around 30. I told him that he could give the information to ‘this man’ (one of the young workers):

The word I used was evar (higher He, Him). The terrible look of deep consternation that the other businessman gave me was quite remarkable. I had just used the word Evar, instead of the statutory Avan which is the lower indicant word meant for a lower-aged servant. It was as if the whole communication structure would collapse. The other possibility was also there, there I had gone stark mad. The worker boys also looked at me in sharp surprise.

There was another time when I was living a life of terrible social insecurity. I used to visit a bachelors’ house, where some persons known to me were living. I must be aged around 27. The deep insecurity of my physical living standards was affecting my physical looks negatively. The servant woman’s son of around 18 would visit that place. All my associates (of age around 25+) would address him as Nee, and refer to him as Avan. He was thus powerfully placed in a lower indicant layer. However, from my profound stance of pro-English, I couldn’t come to address him as Nee and to refer to him as Avan. I used the word Ningal for You and Ayaal for He and Him (medium level indicant). The location was Malabar. If it had been in Travancore, my gesture would have possibly gone unnoticed. I could very easily see this young man becoming elevated in my presence and depreciated in the presence of others. He would be quite respectful to them and quite stubborn in the task of showing ‘respect’ to me.

The effect on him totally was that he was not seeing me as a senior individual. His pose suggested slowly that he was seeing me as a lowly person. Well, this is also one effect of improving others in Malayalam. The guy literally climbs on one’s head. This effect was also aided by the sinister tone of talk about me by the others who naturally were unnerved by my solitary stance. It was as if one person was standing quite out of step. If I had been in sync with the others, the social layer would have given me the necessary security.

A tormenting training

There was a time around seven years back when two young boys came to me for studying English. Basically what prompts them for studying English is to get a better job in the Middle East. The larger ambition of bringing in social refinement is not there. One was an auto-rickshaw driver and the other was a taxi jeep driver’s son, who was also occasionally doing the same work. From the standard Indian contexts both were low-class jobs. However, it is just a matter of perspective. When one lives among people who desperately want to become a driver, they are the leader class.

The issue that I faced was that I could not change my stance of training English as an egalitarian language. They were told to address me with my name with a Mr. prefixed. It was basically an action of placing pearls before a swine. They could understand this gesture as an input that I was dirt cheap. One of these trainees was a quite a bit of tough thing for me to handle at first.

For, I was powerfully tormented from my family side also at that time. Close persons inside my family were taking sides that were quite inimical to me. It was in the midst of all this issue that I was training these youngsters. I was physically weak. My body would go cold and I would become breathless at times. It should be borne in mind that I had been a person who used to drive a four-wheeler and a ride a two-wheeler all around the local state (totally around 1600 kms up and down, and crossways) continuously without any health problems.

When coming down through the narrow stairways of our training area, if that youngster was coming up, he wouldn’t move out. He would come up expecting me to stand aside for him. Even though he would prefix Mr. to my name in my presence when speaking to other trainees, in my absence he would simply mention my name. In Malayalam, a mere name is used for an equal or for a subordinate. I was at least 20 years + his senior in age, even though physically at that time he was quite big, I was in a very much depreciated looks. One of the issues that I had to face was that when these youngsters are with their own family members and associates, I would be mentioned without any suffixes of respect or with the standard ‘Mr.’ prefixed.

In those areas, I could be very fast pulled down to a lower guy by a mere change of indicant word for He and Him. Thinking of these things, I really wonder what all pangs the Englishmen of the colonial times would have had to bear as they went around improving the nation, writing fantastic statutory Acts and rules and administrative systems and educating the ungrateful populations. {Even in my mother’s joint family household (lower caste), I have not heard one word of gratitude for the English education or the social elevation that the British rule provided for them. They speak only words of hate, parroting what is written in their textbooks, even though there is no personal issue of any Englishman having hurt them}.

This auto-rickshaw driver later became quite good in English. In fact, no one would be able to connect him to the guy who came to me. His vocabulary became vast, his pronunciations correct and his accent also quite good. He knew to play a number of indoor games including Monopoly, all in good English. He learnt computer tying and could soon become quite adept in using the Internet. However, even though he spent quite a lot of months in my training programme, he paid his fees only in the initial two or three months. The rest at first became promises. Much later, when I insisted on his fees, he simply sent an SMS: I come only to play. Why should I pay?

Speaking of the second person, there is this quite remarkable incident. He also became quite good in English and could speak without any tension. Yet, just before he wanted to go to the gulf for seeking a job, he came to me and told that he wanted to get some more exposure to English. He had not being coming to me for some months. I told him that I was going for a family trip to the next state in our car. He can drive the car part of the way. So he would be right in the midst of an English-speaking environment.

There was a slight altercation on the way between another family member and me. At that time, I made a statement that this young man was coming as my trainee and not as a driver. Later his man looked quite distanced from me. On my query he said that I had insulted his father.

‘My father is a driver. When you spoke those words, it is equivalent to insulting my father’. The actual fact is that his father was an independent driver and not coming as a driver to a household. Apart from this, I need to mention that when taking up any training, I have this problem. When training workers, it is ideal that managerial class persons are not present. When training managers, worker class persons should not be there. I have faced this problem. For, when one speaks to one group, it is focused on their social status relative to their social juniors or seniors.

Once I did a training for a rich household. {They were into many kinds of real-estate crimes, such as manipulating government records to make forest lands into private holding. Then the huge number of ancient trees would be felled. All involved government officials would be paid heavily}. Their driver also was in the training programme.

Naturally he was also getting a lot of money from the thieving business. He was seemingly a member of the household. However, he was still their driver and between them all indicant words were arranged in a hierarchy. My system of training which focused on removing these indicant word codes wouldn’t suit such situations.

Actually the British rule in this geographical area did this very thing. Introduction of English was erasing the indicant code based social links. Thus redefining social relationships. Naturally the upper classes need not condone it.

Now my trying to improve the grade of the young man (then around 24) was taken by him as insulting his own father. Well, I can trace this issue to the British education in ‘India’. When they tried to improve the lower classes, it essentially involved the negation of centuries- old ‘Indian’ social systems. It is quite easy to ignite shallow patriotism by spreading the word that they are out to denigrate ‘our’ traditions! ‘Our’ traditions which made dirt of a majority section of the people and disallowed their womenfolk to even to cover their nudity fully!!

QUOTE FROM ETHNOGRAPHIC NOTES IN SOUTHERN INDIA BY EDGAR THURSTON, Superintendent, Madras Government Museum, published in 1906:

“In the first quarter of the nineteenth century,” Mr. G. T. Mackenzie writes,* “the female converts to Christianity, in the extreme south, ventured, contrary to the old rules for the lower castes, to clothe themselves above the waist. This innovation was made the occasion for threats, violence, and a series of disturbances. Similar disturbances arose from the same cause nearly thirty years later, and, in 1859, Sir Charles Trevelyan, Governor of Madras, interfered, and granted permission to the women of the lower castes to wear a cloth over the breasts and shoulders.” END OF DIGRESSION

I had given one caution to this young man. When we reach our destination, he was not to mingle with the other family there. For, there were on a path of competition with me, even though I avoided them. They were gulf-based moderately well-to-do, with one daughter in the US (possibly in dire conditions, since the commencement of BPO and consequent recession).

We would be staying in a hotel. Only my mother would stay in their house. However, when we reached there, he had to take my mother to the other household. There the lady who was good in English spoke to him and invited him inside. However, as he had to obey my words, he did not accept the invitation and came back. For this also, he bore a grudge against me. He later told ‘—anti’ (—aunty) was nice to me. But because of you I couldn’t go into her house’.

There is a great illustration in this incident. What this man said and did was a great thing. For, it brings to focus a particular streak of behaviour that has been shown by almost all non-English persons who were given the chance to learn English. This young man was a jeep driver in that particular setting. There are social cordons in this job. It is not that they would not be invited to a home or anything like that. For, it would be an invitation in ‘Indian’ vernacular. Moreover, in that household also, there were many people interacting with them as the servant class. They would be kept severely in their subordinate position.

To understand what is the difference in an invitation in vernacular and that in English I need to narrate this.

There was this trainee of mine. My first acquaintance with him was when he used to come to our house to deliver milk from his house. He was a Muslim. Among the Muslims, especially those of the same mahal, there is not much of a social hierarchy issue, even though when speaking in Malayalam it cannot be fully avoided. This boy was invited for a Christmas feasting in one of our tenants’ house. They were Christians. This boy later told me, ‘Even though they were quite nice and welcoming, I could still feel the fact that there was some demeaning patronising in their attitude. This is something that I wouldn’t feel among our own community’.

Now this statement has this issue. Inside the local Muslim community, it is like an extended joint family setting. A small village, in which everyone in that community get connected to each other in the Mosque. Actually the mosque does act as a filler to the great social communication gap that feudal languages create in the social setup. However, it has a great negative stance also. In that, all this brotherhood is limited to the members of their community. Others remain as outsiders.

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

Anchor bottom
bottom of page