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Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!

Seeming quixotic features of a very strange training


01. What I did not gain and what I lost

02. Does any Indian want another Indian to improve?

03. A candid view from both sides

04. What prompts me?

05. How the hammering is done

06. When oblivion takes over


Coming back to my own training programme, I have mentioned that I train my students to address me with a Mr. prefixed to my name. However, in the case of students who do not continue the class to reach a level of sophistication in English, it is a losing proposition for me. For, in them, the Mr. soon gets erased from their memory and usage. Then at odd times, when I meet them or they phone, I hear them mentioning my mere name. It is a real denuding of superior individuality. Especially because it is lowly-educated, youngsters doing it. However, it is a pain that I have to bear. For, if I make a fast escape from this by insisting on the safer words of Saar or Mash, then my systems become Malayalam-English. Which I abhor!

This works out from another sphere also. These students’ parents, teachers, other relatives all take liberties with my name. Meaning they wouldn’t care two-pence about retaining the Mr. when referring to me. Even though this part looks quite silly in English, actually this is a very powerful shield from the assault from the ferocious side of a feudal language communication.

However the positive effects on students who remain with me for quite some time is quite apparent. Yet, there are several issues that need to be touched upon. One is that the level of individuality that I am promoting is not allowed in the local social system. For example, I train them to sit with a straight back. However, a straight back is not a decent stance in the feudal languages. Feudal languages want the lower person to be without personal dignity and with a stoop. The higher person should be with a resounding posture.

Another problem that I came upon was that some students of mine became quite adept at my philosophical ideas that they literally also carried a slight ting of my own repulsion to working under ‘Indians’. For, when they were working under others, they would immediately feel the prick and suppression of the lower indicant words. Actually, before they received English, this was not a problem for them. It was like living in a place with no atmospheric pressure and suddenly being brought into a space with atmospheric pressure. No one living under an atmospheric pressure would feel its weight. However a persons who is not used to it, would feel the burden.

There was even one occasion when one young man who was a computer trainer in another institute came to me for learning English. He told me that he would pay the fees from the earnings he got from the training centre. However, after a few weeks of training with me, he resigned his job there. He said, ‘The management has no culture there’.

In many ways, this has happened to software persons who worked in the US. Most of the software work is essentially akin to clerical work and is understood as such in most computer work centres in India. However, the persons who returned from the US naturally had an experience in a work culture that is non-suppressive. When they come back to work in India, they stand out as irked. They would continue to exist as ‘cultural misfits’. Meaning that they are not ready to work under ‘Indians’.

There was a graduate male (BSc) nurse who came to me to improve his English. He naturally wanted to immigrate to some English nation. He told his story briefly. He had got a job as a nurse in the government service. He was posted in a hospital. Now, graduate nurses in India have a terrible situation. People generally do not know that a graduate nurse is different from the other nurses who mainly enter through the route of work experience in hospitals. [Many of them are just similar to domestic (Indian) servants in the way they are placed in the hospital]. In many levels of information, there is a general competition between the two.

When he was posted, naturally he was among other nurses and a nursing supervisor, almost all of whom were not graduate nurses. However, it was in their interest to see that he was placed firmly in a subordinated position. So what did they do? They put the evaluation scale on the basis of age. Once this is established, he is a Nee and an Avan, the lowest of the communication codes. All other hierarchy simply disappears. Once he is placed in this position, then it becomes a habit for others to simply poke in questions and statements containing the words Nee and Avan, in his presence to and about him.

There is no other aim in such statements. For example, he would be doing something very diligently. Another senior in age nurse enters. She is having some other person with her. Just to convey her seniority to her companion, she would speak thus, ‘Where were you in the morning?’ Well, the You used would be Nee. It is enough to convey to the other person about her positional seniority. In many ways, she would also want such a prop to prop-up her social standing with her companion.

This man, who was from a reasonably financially sound family, told me that he resigned from the service. I asked him as to whether he wanted to join any other place. In fact, he has had experience in private hospitals. He simply said, ‘I do not want to work in India. I am trying for UK or Ireland’. However, it must be admitted that he also was equally guilty of using lower indicant words to those whom he could press down.

What I did not gain and what I lost

Now my training had this negative feature for me. It does not bring in ‘respect’ to me. Instead it is aimed at improving the trainees. Many of them do not actually acknowledge this fact. For, in many cases, once they have improved, they would have many other factors to count that they would claim had really given them the English and the mental stature. Now, actually in a feudal language system, it is respect that really brings in commitment. Being helpful is not a very powerful thing. To the person to whom one is encoded to pay respect and obeisance, people show commitment.

In many ways, this was the experience of the British also in India. They couldn’t manage to position themselves on the ‘respect’ level, like a Ji or Mahatma. These terms were quite easily taken up to dress themselves by low quality demagogues.

Does any Indian want another Indian to improve?

Now, we come to a very pertinent issue about developing a people. Does anyone in India really want to develop another Indian? No, is the apt answer. Even among the students of mine, many of whom I had taught English without any payment, I had noticed that they do not want their companions or other competing entities to learn English or to come to me. It is a matter of social competition. And basically connected to the fact to the feudal nature of the native language. If one man goes up, the other man goes down. There is no total social elevation. In other words, in India, if a lot of money comes, a few will go up. They will spend their fabulous fortune to inform others that what they (the others) are already having is of very good standards and that they must stick to it.

This idea is very easily noticeable in the writings of many Indians who are good in English. They would argue and stress that there is no need to study English. It is like a certain ‘leader’, who roamed in England wearing modern dresses, coming back to India, and informing the local people here that they have to feel the elegance of a loin cloth and the superiority of ‘Indian’ feudal languages. The basic idea is that he should stand on the platform of veneration, with all the other standings far below, viewing him with deep emotions of wonder and admiration.

Apart from all this there is this issue. Why should one think of improving others? Actually one of my relatives who has a daughter in the US, very frankly told me, that the way I was thinking was quite wrong. He said, ‘You are being very foolish. This place and the people cannot be improved. What you have to think of is yourself. Many money, and come above others. Or else make money and move to any English nation. If you try to improve others, they will improve, and push you down’.

India has a feudal social landscape. A few people are on top, and the rest in terribly low conditions. For example, in the immensity of debates that take place on the Internet, the vast majority doesn’t appear at all. No viewpoint that is speaks of their needs come up, from a first person account. Others stand on the top and speak for the ‘poor’. Basically the issue of being poor in India is that they are suppressed by the feudal languages. Otherwise, they shouldn’t be different from the poor in England. But they are.

Many periods in my life, I had been poor, when I lived far from my house. However, I very rarely faced the issue of being poor in an Indian sense. For, I refused to work under ‘Indians’. So, I was not affected by the lower pejorative words that are directed towards the poor in India. Even when I when my first daughter was born, at least for one year, we lived in a city with bare financial capacity. In terms of daily earnings, I should be categorised at the lowest bottom. However, this condition of poverty did not affect my daughter’s demeanour at all. In fact, the exact opposite was what ensued. She looked quite elegant and superior. In fact, there were times when she, at age around four, was noticed as if she belonged to quite financially rich circumstances.

At that time, I was physically and mentally degraded by the quite cantankerous family situation. That did depreciate my looks. And then the other Indians around me would target me with the lower indicant words at least from indirect positions. I can understand the language, and the negative inputs would enter my mind and affect me. There was essentially the issue of equalisation. Most of the equalisations are repulsive to many Indians. Especially the equalisation with the lower class Indians. The lower class Indians would not see anything wrong in them being equal to another person if they perceive him to be financially low. Financial power is one thing that can protect a man from this terrible equalisation.

A candid view from both sides

This same Indian, who would act with repulsion on being made an equal by a lower-class Indian, would react with terrible words, if a White native-English speaker, who is quite obviously different and possibly of superior demeanour, were to keep a slight pose of detachment. All that the lower-class Indian would have done would be use the word Thu, or Nee, and referred to him as USS or Avan. The other Indian would react with full spite or try all means in his power to keep away from him.

At the same time, when the interaction with the native-English speaker is done, the native-English speaker cannot mention any such degrading words. At the same time, the Indian can do it, and will do it. If the native-English speaker feels something repulsive in this, the next attack on him would be that it is he who is being degrading. Only from a very candid understanding of both sides, can one very clearly see that the repulsiveness is essentially initiating from the feudal language side. In fact, the English man has no business to condone such a person’s very presence in his ambience. He has every right to react with violent repulsion. For, no one should forgive such satanic transgressions.

What prompts me?

Why should I want to teach other’s English? People live and die. Immense of generations have lived in this geographical area, currently occupied by Pakistan, India and Bangladesh. Most of them were in terrible feudally suppressive conditions. Yet, they did not complain, at least in the modern sense of marches and protests. Well, then if this be so, why should there be an endeavour to change things?

Only the English rulers really tried to bring in a change here. However, they never got any gratitude from the persons who developed. The persons in British-India who developed simply arrived at superior positions and had no feeling of obligation to the system or people who gave them the liberation. They simply take it in their stride in the attitude that this was their predestined fate. Maybe that is so. But then what about the persons who took the steps to bring about this change in them.


Look at these natives of this geographical area. Look at their indisputably dissipated personality. Is it due to starvation or poverty that makes them look thus? Well, if the answer is Yes, it is quite a naive answer. These people are struck in immutable social positions. When thus placed in a feudal language environment, they are like sitting ducks to hammering of the suppressive words and usages. It is this hammering that makes them look thus.

There is another side to this. When a person is thus hammered, he in his turn would seek to find someone to hammer down to provide some kind of respite for himself. This would mean his own wife, his children, and his other kinfolk, who all come under him in familial stature. It is in their subordination and down-slicing that he finds salvation.

How the hammering is done

Look at this (above page) picture of Thiyya females of the same period as well as those of the above seen persons (late 1800s). I think that Thiyyas were some small group of people who somehow came into social subordination in the areas of north Malabar. Once they learn the local vernacular, the local prominent persons would coolly use the pejorative part of the language to powerfully place them down and below. Once this is achieved, then more shackles fall into place. In many ways these shackles are tools of social command and regimentation. One shackle is that of dressing.

See the females were under social compulsion not to wear anything above their waist. With the breast hanging down quite visibly, there are limits to which a female can claim social stature, when she is addressed and referred to in the pejorative. Another means of shackling is through an indoctrination for wearing jewellery. Jewellery in many ways is just tangible shackles that are society forces upon a person through the method of means of certain kind of social communication subject. Incidentally, there are other means of social regimentation. One is through the routes of religious superstitions. This was a method quite fantastically used by the Mappilla-Muslim leaders in south Malabar areas to gather people to attack the British officialdom.

Another means of social suppression and regimentation was through person’s names. In current days, many Thiyya female names are such as Ashwathi, Anamika, Gayathri, Theertha, Abhirami, Keerthana, Ashwarya, Samyuktha and such. All of them are more or less from that Sanskrit and other ancient literary and Vedic antiquity.

However, some sixty years earlier, the common names of the Thiyya females were of a very different kind. Cheeru, Nani, Chirutha, Chiruthai, Korumbi, Pokki, Manni, Matha, Paaru etc. Male names would include Poknan, Korumban, Pokkan, Chaathu etc. Many of these names were contortions of names used by higher caste persons. For example, I have been told that the name Chiruthai is the contortion of Sree Devi.

Now, these contorted looking, intellectually enfeebled persons’ children are given access to English education, wherein they are not below anyone. They study English classics, learn English nursery rhymes, see the images of people like themselves, but with a very elevated personality and also get to know that they also can stretch their wings and fly above social fetters. What happens to their looks, personality and to their intellect? Well, everything expands, exponentially.

This is what happened to a small section of Thiyyas in the small town of Tellicherry in north Malabar. It was a wonderful change and development of social assertiveness, quite irksome possibly in a lower caste. For, I had noticed that even when all around Tellicherry the unaffected Thiyyas still continued with their social inferiority complex, the Tellicherry based Thiyyas changed their names to higher levels.

For the first time in recorded history, the imagination of the lower classes of this geographical area was to expand exponentially when they got the chance to study in English schools, during England rule. See the pictures in the English classics and nursery rhymes that entered into the thought processes and contemplation of these suppressed people. I have seen the personality elevation that entered into the lower caste persons who got exposure to this level of social consciousness. Yet, not many of those who improved thus were vocal about acknowledging British contributions to their intellectual and social stature improvement. Even my own mother, once when I asked her about it, mentioned that her own social stature improvement was entirely due to her own capacities and calibre.

What is not discussed is that a mere change of a very minor word can change a person’s attributes. For example, in Malayalam, the sentence : What do you want? can have terribly different stature codes when a minor indicant word change is affected. See it thus:

Ningalkenthanu vendathu? നിങ്ങൾക്കെന്താണ് വേണ്ടത്? Ennobling!

Ninakkenthado vendathu? നിനക്കെന്താടോ വേണ്ടത്? Stature brought down!

Ninakkenthada vendathu? നിനക്കെന്താടാ വേണ്ടത്? Terribly degrading, but just a da sound to do that!

When thus addressed, a person of stature will have to bring down his or her eyes, and to withstand the degradation affably, an innate training to shake the head or roll it from one side to the other, sets in.

It may be noted that all these things are not what the black slaves in the US did not suffer from. In fact, what they got freely was just the opposite. For, in dressing and everything else, what they received was the liberating themes, including that of dressing and even names.

See this quote from Castes and Tribes of Southern Indian by EDGAR THURSTON, Published 1906:

QUOTE: The Tiyans are always styled Izhuvan in documents concerning land, in which the Zamorin, or some Brahman or Nayar grandee, appears as landlord. The Tiyans look down on the Izhuvans, and repudiate the relationship. Yet they cannot but submit to be called Izhuvan in their documents, for their Nayar or Brahman landlord will not let them have the land to cultivate, unless they do so. It is a custom of the country for a man of a superior caste to pretend complete ignorance of the caste of an individual lower in the social scale.

Thus, in the Wynad, where there are several jungle tribes, in one is accustomed to hear a man of superior caste pretending that he does not know a Paniyan from a Kurumba, and deliberately miscalling one or the other, saying “This Paniyan,” when he knows perfectly well that he is a Kurumba. It is quite possible, therefore, that, though Tiyans are written down as Izhuvans, the two were not supposed to be identical. State regulations keep the Izhuvans of Cochin and Travancore in a position of marked social inferiority, and in Malabar they are altogether unlettered and uncultured. On the other hand, the Tiyans of Malabar provide Magistrates, Sub-Judges, and other officials to serve His Majesty’s Government. It may be noted that, in 1907, a Tiya lady matriculate was entertained as a clerk in the Tellicherry post-office.

MY COMMENT: The fact is that both the Ezhavas as well as the Thiyyas were quite different groups of people. And there is no reason that one of them should be totally ‘unlettered and uncultured’. It is just a particular level assigned in the social hierarchy in the feudal language. Any group that is made to come to a particular level, with a certain sections above and certain sections below, will start showing similarity in looks and intellect within a couple of generations. For example, if all these different sections of people get to live and breed in England in perfect English settings, within a couple of generations, there won’t be much difference in their looks and common intellect.

Now, this assertion of superiority by the Thiyyas of those times could be only in the areas where British given English education had entered the social system. For, in the interiors, it is quite possible that the Thiyyas were a totally suppressed class. In south Malabar, they endeavoured to convert to Islam and thus provided fodder for the Mappilla Lahala that gripped the Valluvanad areas (between Calicut and Ponnani). END OF DIGRESSION

The lower castes who ‘provide Magistrates, Sub-Judges, and other officials to serve His Majesty’s Government’ were not those who were cut and pasted into those positions, but those who imbibed the English social norms of social egalitarianism, through readings in English classics. My mother was not a BA in English. However, a very detailed reading background in English classics had elevated her mentality to near English levels. Hers was not an isolated case. I have met some of her contemporary educated class persons, almost all of whom did have some level of connection to English classics.

For a person in Europe and current day US, what I mention may seem quite ridiculous and immaterial here. However the fact is that to the people in the local society as quite candidly seen in the pictures given above, the connection to English literature was a lifeline to a fabulous social existence they couldn’t even imagine in their wildest dreams. That even the poor sections of the English society had a personal dignity not imaginable over here was quite a remarkable understanding.

It was these types of persons who went on to become doctors, engineers, railway engine drivers, government officers and much more. A reading capacity in English classics was literally making these persons stand on a Mount Everest of social perspective. Their other achievements like becoming a doctor, an engineer etc. were just a minor elevation from their towering position on the Mount Everest. However, after the formation of India in 1947, what happened was the negation of this Mount Everest.

People from the local society still became government officers, doctors, engineers, and much more. But without the elevation on the Mount Everest. That is, with absolute no change in their mental standards with regard to social feudalism. Like a person seen in the above given pictures becoming a government ‘officer’ or doctor or any other thing.

Now, this brings me directly to the question of demands for ‘Indian’ independence. The truth is that this so called ‘Indian’ independence movement was of very little popular support. If it had been so, how come 3 million British-Indian soldiers volunteered on the British side? Gandhi had declared his Quit India movement (as a direct means to divert attention to the various allegations of misdemeanours inside his ashram) in 1942. Yet, British war efforts in British-India went ahead with not much of a problem. In fact, 30 lakh (3 million) British-Indian soldiers fought with rare commitment on the English side. SEE this (left top) caricature of Gandhi which was among the number of negative items that came out in Delhi newspapers of those times, posted probably by persons who were ill-disposed to him. For, at that time, he was just another politician, struggling to keep himself above other competing entities of this place. No history book or film was there to promote him.

The next point is who was Gandhi to demand independence? There is nothing on record to show that he was the leader of the people here other than what he could manage to spread through a section of supportive media, including his own newspaper and magazine. There was a huge section of silent majority here who had no problem with British rule. For, since days of yore, the various places of this geographical area had been ruled by different rulers and groups. The people obeyed the different rulers just due to social obligation as well as due to fear of the royal wrath.

My mother’s father was a person who joined the congress. My understanding of his behaviour was that he wanted to stand apart from the other Thiyyas of his place, by connecting to a distant leadership. He was more or less solitary in his position that some of his acquaintances gave him a Gandhi as a prefix to his name. He became Gandhi Govi, the Govi being part of his own name. His own father had been a great admirer of Queen Victoria, seeing her as the saviour of the lower castes.

As to the post war British leadership, way back in England, a new political party had come to power with a policy to demolish the British Empire. Before handing over the landscape to different native leaderships, at least a referendum or plebiscite could have been done to assure themselves that the people are happy to be under the new leadership. However, in many cases, most of the people in this geographical area wouldn’t even be aware of what was happening.

I remember in my childhood days, when I used to be in interior Malabar areas, the word ‘Rajyam’ was used by a huge section of the uneducated people to mean native place. They would ask, ‘Which or what is your ‘Rajyam’?’ Literally it meant ‘Which or what is your country?’ It was quite surprising to note that the concept of an ‘India’ was not quite known to them. I am speaking of the years around 1966. If this be the case, then what would be the case of the immensity of tribal and other forest populations who were summarily handed over the Indian leaders by Clement Atlee.

Many persons have improved their English through me, and their personality enhancement is quite obvious in them. However, only very few people acknowledge my contribution in this regard. In many occasions, I have not perfunctorily made any efforts to change them or to teach them English. But my mere presence in their proximity did bring about a change in them. They do not at all feel any need to mention any gratitude to me.

Even though there have been occasion when some persons had written to me later that my absence was keenly felt, in that there was no more any compulsion to speak in English and the whole social environment literally collapsed into the native language features, in which every person is variously acknowledged, depending on tangible stature.

There is also this issue. If all people speak English, the society would change for the better. The categorisation of a lower man, a lesser person, an idiot, a person to be dominated upon, a higher person, a superior man, a person to be shown feudal respect etc. will all cease to exist. Another man’s posture and manner of sitting or the position of his leg etc. will not cause distress. The dirt in the social system would disappear and the society would look good. However, the persons who took up the stance to introduce English would be soon forgotten. Look at the case of Macaulay. Most Indians, who know English, use this very language to shower despicable words on him. For, they are eager to parrot what their own suppressors have told them. That he was enslaving them by teaching the natives of British-India English.

See these words that came to attack my comments on Huffington Post:

kay360 April 11, 2012 at 8:00am

QUOTE: By the way, my point in educating you on cultures prior to the Anglo-phone invasion is to help you understand that the “English system of communication” was not adopted because it was more advanced. It was foisted upon various people who had their own literature, culture, and linguistic nuance through brutal invasions that have scarred and actually disintegrated some of the worlds great cultures. The beat goes on, but let’s not fool ourselves in thinking we are always moving forward in a linear process. Most of the time we are moving in circles. Don’t be surprised if Mandarin becomes the language of the 21st century. END OF QUOTE

When oblivion takes over

Moreover, there is this issue also. People cannot imagine a time when their ancestors who had no English were quite different, under the burden of feudal language suppression. For example, if one were to search for Thiyya Images on Google, what comes up are the modern time Thiyyas who have come above the feudal suppression, and who more or less are themselves the modern suppressors. However look at these pictures of Thiyyas, and see how they looked a few decades back. Such demeanours are still there in the interior parts of the nation.

Even the modern Africans who are rich and English-educated, refuse to accept that Africa was the Dark Continent. Many of them look around them and see people among them who are with English dressing standards, can use the Internet, and quite well-informed and can do international business. However, even among the native-Africans there are plenty of persons who have still not come above the suppression.

Yet, the moment some of them escape to an English nation, they are above all such problems. They would be full of gratitude to the English social system that has improved them. Yet, their next generation has no such problems. They would see back into history written by vile suppressors of other-nation historians and come up with deep animosity for English nations, where they feel demarcated for various negative features in themselves. This, instead of finding and removing, they would very quickly identify as racist attitudes towards their skin colour.

This comment that came attacking me on HuffingtonPost:

kay360 April 11, 2012 at 7:52am

2) Contrary to Tarzan movies, Africans were not naked swinging from trees in the jungle prior to the European invasion. They were exporting cloth, salt, rare stones and minerals, and food stuffs from sugar to rice. The British were actually the last Western European group to experience their cultural awakening or Renaissance. The Italians, Spanish, and French were far more worldly just because of their proximity to Africa and the Middle East. [Visit link]

MY COMMENT: This commenter failed to mention that the Africans were exporting not only these, but slaves also. As to the British being the last to experience the Renaissance, well, it really does not matter if the Renaissance had not even come to England. For it is not about the British bringing Renaissance to British-India that I speak, but about bringing English to this place. Renaissance did not bring English to England. However, England gave English to the US, Australia, Canada, New Zealand, Singapore and to many other nations.

As to Africa exporting many things, that statement has no meaning in understanding the stature of the people there. It only means that a huge section of the population were slave-like workers of an exploitative class. See this picture of artisans of the geographical areas of modern day India. They are could be quite skilled and persons of great creativity. They could also be earning a reasonably good living wages, yet, they remain suppressed by the language codes and their facial demeanour gets hammered to contortion. It may be remembered in passing that it is not engineers, doctors and scientists that made England great, but the great common man. It is here that no feudal language nation can compete with England and the English speaking races of all colours.

Indians who know English do not want other Indians to learn English. It is quite obvious that they will improve. See this comment. Moreover, there is a huge financial stakes for many businessmen in seeing that the people do not learn English. For example, if English is learned, then all businesses that are propped up by Indian language speakers would go down. See this comment that really spells out this draconian mentality.

rahudgreat 1 week ago

To regain our selfÿþ confidence we need remove English education and teach our kids our culture and language.

Reply · in reply to Ved036

MY COMMENT: What is really being proposed is this. If the common man is made to exist in Malayalam or other Indian languages, they literally become the slaves of the officials and the rich classes. They have to bear the words such as Nee, Thu, Avan, Aval, USS etc. with no scope for escape. These are things that cannot come out in a discussion on languages, wherein the ‘learned’ academicians would shy away from mentioning these things. For, they also get the ‘respect’ in this scheme of things, and they also do despoil the natives of this land with these words and usages.

SEE this further comment by the same person:

rahudgreat 4 days ago

QUOTE: Are u saying that there is no bad word in English? Just listen to all that rap songs. Considering pejorative words how about the white mans using the ‘N’ word to blacks.

Why do u think learning English will improve everything. There are other European, Scandinavian, Latin and East Asian countries which are well developed are theyÿþ all become rich because of English? As far as Culture and language goes the English men(and women) are considered as the worst behaving people on the earth. END OF QUOTE

Reply · in reply to Ved036


Pejoratives in feudal languages are not bad words, profanity or expletives. Pejorative indicant words are natural part of a feudal language, in which the codes simply acknowledge that a big section of the people are to be seen as despicable, suppressed and kept in shackles.

As to the other questions posed in this comment, will learning English improve everything? It is a question that I have no intention to answer. For, it is not in my discussion. Development and richness in a nation is not connected to English. Shah Jahan was a superrich King and the Taj Mahal that he built cannot be built by any British monarch. Well, that is the issue. An English king wouldn’t be able to make his subjects work like slaves. And a nation having superrich persons or section cannot be claimed as what English can create.

What English can create are people who even if they are poor or working in lower jobs have the mental stature to speak with self-dignity with the rich and official class. If a worker class Indian can be trained to sit in front of an official like a police inspector or any other upper class Indian, and demand that he be addressed with dignity without using pejoratives, then it is a great training. I understand that pristine English can deliver that mental capacity. Not the feudal English that is currently being taught in Indian schools.

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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