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Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!

Facets of the training: Seeing magnanimity as gullibility


01. The concept of Brotherhood

02. Back to my trainee

03. Facets of the training


The concept of Brotherhood

Now that I have mentioned the word ‘brotherhood’, I think I should insert this information here: I have seen this word used in English to define and to understand many non-English social communities of closely connected individuals. I think it would be prudent to state that when this word is mentioned in English, a great and profound understanding of the concept is missed. All ‘brotherhoods’ in feudal language social systems are powerful bonds created by a particular 3-dimensional pattern of indicant word codes.

For example, in Malayalam the individuals are arranged in a particular web-like 3-dimensional pattern in which individuals are interlinked by a respect-docility code connection. The usual words that are used in this include such higher indicant words as Chettan (elder brother), Chechhi (elder sister), Ammavan (uncle), Ammavi (aunt), Achhan (father), Amma (mother), Saar (higher You, He, She, Him, Her etc.), Maadam (higher You, She, Her, Hers etc.), Adheham (higher He, Him), Avar (higher He, Him, She, Her), Thangal (higher You), Ningal (higher You) etc.

And lower indicant words such as Aniyan (younger brother) , Aniyathi (younger sister), Magan (son), Magal (daughter), Mon (son, child), Mol (daughter, child), Chekkan (lower word for Him, fellow), Cherukkan (lower word for Him, fellow), Pennu (lower word for girl, female, woman), Pullikkaran (medium level word for He, Him), Pullikkari (medium level word for She, Her), Avan (lower word for He, Him), Aval (lower word for She, her), Thaan (lower than medium You), Eyaal (lower than medium You), Nee (lowest You) etc.

The exact shape of the pattern is decided by the presence or absence of statutory or socially accepted power centres and their location. For example, a group of Ezhavas or Pulayas, with no statutory leadership form a social brotherhood pattern that is quite different from the Christian social system created by the same group of Ezhava or Pulaya converts to Christianity.

For, they would have priests among them positioned at various locations in the social leadership. The power component of pull and push and that of respect and depreciation that is exerted by these leaders ultimately give the exact design of the brotherhood. For the centres of leadership stands some sort of focal point from where the exact social relationship is redesigned and radiated.

I am leaving this idea here, for if I touch it, it may simply lead to an excess of words here.

Back to my trainee

Now let us come back to my trainee who insisted that it was just because of my cantankerous stand that he couldn’t accept the welcome of ‘———anti’. The fact is that when the words are in English a lot of difference comes into the welcome. For, there is no distress that the other human being has to be treated differently with each word in the communication to be selected with meticulous care.

However, what the trainee missed at that time was the fact it was my training that gave him the social standard to rise up to that level. It is true that among his own community members (for he was a Muslim), he wouldn’t feel the same level of social distance that is felt among Hindu persons. Beyond that, the exact scene is that a person’s vocation is a very defining thing in Malayalam words. He may rich or poor, but if he is a peon or a subordinate, then there are specific words and corresponding containments. When the conversation is in English, all these containments connected to Malayalam indicant words simply vanish. The very fact that he was speaking in English made a tremendous difference.

This incident may be directly extrapolated to what happens to many persons who have swarmed into English nations. They improve beyond anything that their native social systems can input in them. However, in their new social set up, they feel the tremendous issue of not being fully accepted by the native English society. They are full of complaints which many would fully trace to racism.

Well, it can be defined as racism or anything else they want. However, they have to respect the fact that the English society has improved them, and that it definitely has rights to define it own boundaries beyond which it doesn’t want outsiders to barge in. If the outsiders cannot bear that, then they shouldn’t stay there. Simply come back.

What is required is an understanding of the other side’s apprehensions. I have had experiences which I can very well define as Englishman’s or White man’s racist attitudes. I can also define those experiences as what I would face from people of my own nation in similar situations.

Well, the actual fact, in my own native land, a similar situation would have literally made me dirt. And I wouldn’t want to complain. For, it would quite preposterous to complain. Like an Indian maid servant complaining that she was allowed to sit and eat at the dining table along with the others. Her natural position is to sit on the floor on a mat and eat in the kitchen.

However, when she is in an English household, she can complain and she would. That is where the racism starts.

Coming back to my own trainee, I took him at my own expense to give him an exposure to good quality English communication. [And paid him for the work, including stay and food]. In fact, it was an entry to him which is not allowed to others. He improved. His English also improved. Yet, at the end of the scene he had only complaints.

Later he went to Middle East and got a job under a Malayalee man. He came back with horror stories of the other man using such words as Nee, Eda etc. Bosses can be good and bad in both English as well as in feudal languages. However, the English boss has only limited arsenal in his vocabulary to inflict a wound without seeming to be truculent. Both can beat with a stick. However, in the latter case, the stick would have sharp spikes which are not tangible, but feel-able. That makes the bleeding difference. Between English and feudal languages!

He came back and then went back again. I think he was very choosy in choosing his boss this time.

Facets of the training

Our training programme was not the usual Spoken English teaching, but involved a lot of activities by which the trainees were converted into an English mental ambience. Much importance was placed on postures, and cessation of involuntary actions such as shaking of legs etc. Moreover there was no need to get up when the trainers arrived. Only a statutory Good Morning or Good Evening etc.

A number of indoor board games such as Monopoly, Checkers, Chess, Dominos, Caroms, Scotland Yard, Cleudo, Scrabble and such were played. Both Varuna as well as Ashwina used to take part in these games and interaction programmes. Even though they both improved their mental stamina by being the trainers, there was another side to this activity which was painful. It was that they endeavoured hard to improve the total quality of the trainees. However since most of them were coming from the cruder sides of feudal Malayalam, with most them having their father working in low level jobs in the Middle East and basically coming from lowly educated families, their initial response to Varuna and Ashwina would be to taunt them.

I remember one day when Ashwina came inside the class room with a new bag which she showed to the trainees, one of the young men there simply made a very derogatory comment about the bag. Actually these types of verbal reactions are not there in Standard English unless one has spite towards the other person. Here it was not spite that worked, but rather the standard behaviour to youngsters or a weak junior, that the feudal Malayalam insists upon. Ashwina would have been only around five or six years old then.

There was another time when after a board game one young man taunted Ashwina with the words, ‘You lost! You lost!’ in a terribly disturbing expression. Ashwina simply told him that it is a training programme to improve his communication skills. That more or less placed the context powerfully. He did not know how to react next. So he got up and lifted Ashwina up in the air, so as to show that she was not a trainer, but just a little girl. He was immediately asked to vacate the place. However, he just lingered on, with excuses.

This person did not pay his fee which was actually a minor amount. I was told that his father did send the fees, but that when his Gulf Visa came, he spent it on a festivity to mark the event. He simply told me that his father would be giving the amount within days, and vanished from the training two days before he departed to the Gulf.

The fee was at first Rs. 1300/month. But soon it was reduced to 750 and then to 500/month. Even this small fee, many students wouldn’t pay. It was not that they did not have the money. For, they were all cash rich, with a parent in the Middle East. There was a concerted move to see that I stayed short of cash, among a section of the local rich people who naturally felt a competition with me and my moves. I do remember one young man coming and detailing the number of days he had not come for the class, and leaving without giving the due Rs. 500/-. However he paid a few hundred thousand for an engineering seat in Karnataka state.

There was this tenant of ours. He came from a very backward area. However, when he was among us, his English improved and this was very much visible in his demeanour and his social mobility. Once this was established, then another enlightenment came upon him. His wife and he took up the issue of comparing their capacities with that of ours. It easily dawned on him that when the total value of land that he has in his home village is compared with our land ownership, he could be a more financially sound person.

He would go on dropping names and other connections to show off his great social connectivity. As for me, I had the habit refraining from dropping names, unless I am in an ambience where I feel threatened. Well, the only way to make him come back to realities would be to send him back to his village. For, then the platform that he had in an English ambience would be missing. Then if he goes on evaluating this financial acumen, it has no meaning. For he stands in a deep pit, and the view to the pit is quite abominable. In spite of all his financial capacities.

This piece of information I have added to make the great number of immigrant populations in English nations come back to realities. All their claims of super intelligence and other capacities go back to nil or negative, the moment they are forced back to their native lands. Their supernatural capacities are all there on the secure platform of an English nation’s magnanimity and also gullibility.

There was this experience of mine. I was at that time running a manufacturing unit. A local man appeared in the scene as a handyman. He was around 15 years elder to me. He would come and go. He used to go and sit in the nearby houses and spent his time in local issue discussions with persons of his age. He used to address me as Saar (forYou, He, Him etc. highest level). This was actually a very powerful positioning of me when he sat among the others in the neighbouring houses.

As a researcher in language codes and also because I hated the word Saar as a superimposition done to deal with the other incongruities of the local language, I categorically told him that he can use the common word for polite interaction Ningal to me. It was a means to promote his stature vis-a-vis me. Yet, the moment this was announced, his side went up. For he and his fellow persons were elder to me. So naturally, when speaking about me, he would not use the word Saar as the word for He and Him. Others in his companionship would immediately sense that for some reason, his evaluation of me has come down.

I did not see the real effect of this code change for quite some time. However, one day, the woman of the neighbouring house came to our premises, when other workers were also there. She used the word ‘Mone’ to me. This word would mean Son, Child etc. At that time I must be around 35 years old and running a manufacturing unit. In all means, it was a degrading word, that though said in the guise of affection was only an insult.

When speaking about this form of insult and snubbing, I have seen it done by low grade government officials to young men. When young men come for demanding any service, they snub them in a pose of affection by addressing them with a Mone (son/child) or Mole (daughter/child). There can be no effective complaint against this. For, it can be designated as an affectionate stance. However, the trap is in the extension. For, immediately the other indicant words crash down. He and Him would go down to Avan and Aval [FEMALE]. And addressing would be Nee.

Coming back to my predicament with the woman who came to the manufacturing unit, I have to put it in words that it is quite dangerous to act magnanimously to others, especially with low-placed persons in a feudal language social system. Magnanimity is okay, provided adequate layers of safeguards and security persons are there in position.

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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