Bihar Diaries: Where the Ganga Flows

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I had always wanted to visit Bihar. Having heard of it (its backwardness, to be more precise) for long, I've always wanted to see for myself. Yet another reason was the city of Patna. Patna or rather Pataliputra fascinated me. I imagined all the glories of the capital city. Kingdoms after kingdoms have risen and fallen as have the tides of Ganga. I wanted to walk in that history.
Bihar didn't disappoint me. It was as poor as I had imagined it. It was as dirty and even dustier than I thought it would be. But it still fascinated me. In Patna, I walked in the glories of my imaginings. Food stalls set over drainages lined both sides of the streets. Holy cows walked and lounged bang in the middle of the roads. Shrill cries of vendors were (surprisingly) heard over the unceasing honking of vehicles. We headed to the Museum and the (unfriendly) watchman on duty informed us that it was a holiday (on a Monday)! We were unsated. We sought fulfilment and where better to find it than on the banks of the Ganga (or so they tell us).
We hailed the cycle rickshaw. The rickshaw - wallah bhai promised to take us to the Ganga. His face split into a wide grin as he listened to our conversation. 'Aap Kerala se hain?' We confirmed we were. I had come there, to Shornur, for work, he informed us. 'I'll come back next month after the festival here.' Over the course of the next couple of hours (during which we visited two water - less ghats before arriving at the main channel) we talked. Of his rented cycle (which he assured us was in mint condition), of his home village (in the neighbouring district of Nalanda), of his wife and four daughters, of Kerala (of which he seemed very charmed with), of the lack of money (isn't it always the case), and of how 'even I was given a ride on a bike by some passerby in Kerala'. It reinforced my belief that we lived relatively (and ungraciously) charmed lives here in Kerala. And for the 'bhais', it was a relative heaven.

Gazing across the vast body that was the Ganga, I felt small and overwhelmed. It seemed like I could finally get a glimpse of how mighty kingdoms could rise on its banks. Our richshaw wallah bhai assured us that it was the purest water in the whole world. We gave him our plastic bottle so he could carry the 'holy water' back to his village where the said water would help the dead attain moksha when placed on their lifeless lips.
Perched on his rickshaw I hoped he'll be able to return to Kerala soon enough. We exchanged numbers hoping we'll meet again. But that was then.
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Our Prime Minister wants us to move towards a cashless society. I thought of the rickshaw wallah bhai and of what he said about coming back to Kerala after a month. I also read today's newspapers where it said that immigrant labourers have returned to their state after our new reforms because they went unemployed (and thus hungry) for days. Sadly, it also said of how many were still caught up here because they didn't have the money for the return tickets.
Our PM might get his wish after all, because I'm sure our rickshaw wallah bhai is now cashless. I fervently hope he never had the time to return to Kerala.
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For Hasan...

Did we realize that we would be undone by our beliefs? Would those brave souls who stood up to the vagaries of the world have realized that the first to throw stones at them would be same who they hoped to emancipate. There are some moments that force us to confront these questions which the mundane doesn’t often permit us the luxury of. Why would a boy who lived the best of his twenty five years in some village of West Bengal suddenly find himself in the dark confines of a prison in Hyderabad, a lifetime away from all he hoped to return to one day? Did he realize that one day he would fall victim to that same nefarious plot, the fear of which had actually forced him to voice his protests when many seemingly literate and educated souls strived to shut out all voices of reason from their heads? Would the world now bother to listen that his many dreams in life never included an appointment with the police baton? Or would they even listen that you dreamt of becoming a compassionate businessman (utopian I had thought)? Or that you dreamt of adding the honorable prefix of 'Dr' to your name? Surely, who would care to listen that you sat in a class of a hundred in school, or that unlike many (like me) you had to fight constant battles with the English dailies and dictionaries to get where you are? Would they care to stop and think of what shaped your thoughts as they hurry to pin you down to their narratives?  Will they care to analyse the emotions and faith that took you in the directions of the batons?
I ask these questions knowing the answers. Sometimes those are the ones which are the most hopeless. So I'll ask just one more. What kind of a world (country) are we living in? All of us know that we are going to the dogs. Didn't you tell me some two years back, even before HE was elected that if such a thing come to pass, people of your faith will be deported to P*******. The events which followed must only have helped to exacerbate your fears. If Dadri was everything you feared, only know that you are not alone in your fear. I can only imagine the angst you surely must have felt when a whole community is repeatedly asked to ‘prove’ their nationalistic credentials. Surely, you should have told them about the time when you chided me when I would support the P******* cricket team. Such are the markers for nationalism today! Do you think they have enough space for all of us in P*******? Because if it is you today, it's only tomorrow before it's us.
We do not know where you are. All of us are hoping against hope that you are safe and have dug in there. But then my despair returns. I dread that I willpick up the morning's newspaper and find that they have labelled you a T********. The dreaded T word for all in your community. Will I be listening to rabid news anchors tearing you apart. Surely, a new history will be encrypted for you. But it’s your future that they are aiming for. We really are going to the dogs, ain't we? But I'm waiting for that bite of reality that will open people’s eyes to the fact that the dogs they should dread are on their Right rather than the Left. Sad as it sounds, I find myself hoping that the bite comes all the more sooner for them. In the meantime it's up to us to remind the world that you are a flesh and blood human with dreams that are at once ethereal and mundane, rather than venomous abstract concepts that will surely be laid to consume you. Stay strong friend!

De - Politicising the Campus

Certain wise men sat with their thinking caps on and decided that students getting involved in politics was the very epitome of a society that was losing its head. “Is this the future of the country”, they asked. “They ought to be studying as long as they are bonafide students. It is for those who have attained maturity and not for those who are prone to knee – jerk reactons”, they sermonized. Desperate parents and other well – wishers who have had enough of their children being beaten up on the streets for causes of which they knew nothing hooked on to the words of these men. Our very respectable politicians have, for decades, shown us the path of depravity and surely, none can blame the parents and guardians for the grave conclusions they reached. No sooner than a social atmosphere which frowned at students in politics was created, managements took to curbing the rights of student bodies with unwarranted glee. Our courts all over the country competed with each other in banning students’ union elections altogether; of course, all in the name of protecting the impressionable minds of our children. To be fair to everyone concerned, there was much hue and cry against such moves when they were first proposed. But, our courts being almighty, coupled with our newly aroused concern for our youngsters meant that such token protests were only given the attention that they demanded.

And, the dust settled on us and our new reforms. Lo and behold! There was a new world before us. Our students could now safely be sent to their institutions without the fear of them returning with a limb decapitated or worse, not returning at all. Finally, they were studying something and was thinking about the future. The parents were happy and the managements were happy. And the students? Without the distractions of yesteryear they stuck to their studies, or found distractions of a new ilk.

Many years later, as the effects of the reforms slowly started manifesting there rose a murmur of dissatisfaction in some quarters. Suddenly, there were questions in the line of “What has happened to the youngsters these days?” and comments in the common theme of “The students these days are no longer interested in the happenings around them”. More wise voices quipped, “What is to become of our country if the youth themselves are so unconcerned?”

Students of our country, who once led the struggle for independence were replaced by students who were fighting it out to make the cut in a competitive world. Fearful for their future, the parents could do nothing but provide all means for their ward in this mindless competition. A depoliticized campus catering to the never ending needs of the market meant that the ‘world outside’ remained just that. An apathy to politics rose in our younger generation too.

Here too we must not forget to thank our politicians for their influence and the examples they set us each day.

The effects of these changes are there for all to see. Private managements have evolved in to draconian regimes all over the country. The government institutions where politics still find any sort of voice, is divided on the worst of casteist and sectarian lines. Is it of any surprise that in such a  situation even the ever increasing fees meets with no protest from the student community? Not even the clearly harmful education Bills of recent times find a space for discussion in the campus these days. If the students fail to see all the effects that political policies bring about on their academic life, it is only natural that they will tend to live the rest of their lives oblivious of the effects of the political policies on their lives. Even accounting for other socio – economic and political factors which have led to this apathy, one cannot discount the fact that weakening the political system of the students led to the taking away of the greatest strength that it afforded them – the voice of protest.

But there is still hope as demonstrated by the widespread participation of youth, including students in the protests that sieged the country of late. Again, it is only natural that such protests will only surge in numbers in the coming years because life teaches many harsh realities that are often not taught during formal education. In the meanwhile, it is for us to ponder whose interests were served when we depoliticized our campuses.

Globalization, Transnationalism and Cosmopolitanism With reference to Malayali Diaspora in the Arab nations

Of the three terms which comprise the title only cosmopolitanism existed in our vocabulary even in the crudest of form if we were to go back by only thirty years. It is only a sign of the fast pace of the world today that an oft – repeated word like Globalization only came in to existence about twenty five years back. Yet, these words are now topics of never ending discussions and innumerable socio – politico – cultural theories and academic studies. The following, as the title suggests is an examination of what these terms mean to or in the lives of the Malayali Diaspora in the Arab nations. This particular choice is based purely on personal interest and proximity to the same. 

Globalization and transnationalism are studied by academicians and theorists under different perspectives and branches like anthropology, sociology, economics, and many others. The study of these terms, like other phenomena before them seem to have struck a wrong note somewhere.

It all starts with the misplaced attributions of globalization policies solely to the advancing technology and communication procedure. While they are not entirely false, these attributions are made in the face of evidences that indicate that globalization policies were what spurred this growth of communication in to its present frenzied state. It was economics that designed the policies of globalization. The search for newer markets was impossible with the existing trade laws. National barriers and boundaries suddenly became not only dispensable but if persisted with, a hindrance. Also broken were the psychological barriers; a closer examination reveals that the concept of ‘citizen of the world’ emerged around this time. All with the single purpose of reinvigorating sullen local markets by giving shape to a global market. The cultural, social, and political implications studied under transnationalism and cosmopolitanism is in truth born out of economic relationships between the diaspora and the native communities. It is in this light that further attempts to understand the chosen diaspora community will be made.

The exodus of the Malayali community to the Arab nations had begun in the first decade after independence and gathered steam over the next two decades. Indeed, there existed trade relationships between Kerala and the Arab world as far back as before Christ. A relative advancement in education, lack of job opportunities, and economic insecurity – a mixture of

all caused the first immigration. The wealth of Arab nations quickly changed the landscape of the state of Kerala and the diaspora became one of the oldest Indian communities settling in to relative permanence outside the country. Soon the Arab world became an easy gateway for all looking to earn some fast money.

The diaspora’s relationship with its mother – region has always been strong. This can be explained by the members’ wish of eventually returning to their place of birth. But this has not deterred the community from adopting their customs and traditions to suit the laws of their place of residence. Globalization made very little changes to the phenomena. Neither have the numbers been affected nor the working relationships of this community with the natives there nor with their kin in Kerala. But what globalization has done is increase the competition that this Diaspora now faces from other communities who have since then moved to the Arab nations.

The contribution of this community to the art and literature has been immense over the past two decades. It is an interesting scenario considering that there have not been any notable artists from among them. As with most other things their contribution has been through the capital that they provide to sustain the production of the art forms. The Malayalam movie industry was once known for its relative superiority compared to other regional languages, the Diaspora had contributed by no small means to that. Movies and Literature on their lives are plenty and the community has made its presence known in the popular art culture of Kerala. Rather than in the mould of a classical notion of patrons, these diasporic ‘patrons’ see art as a medium by which they earn name and fame, something that they otherwise would never have achieved. Their economic power was only further demonstrated when mainstream Malayalam channels opened station in those nations with programmes designed for them.

Transnationalism in its strict sense does not apply to this Diaspora for they, like many foreign communities reside in a state of limbo – indispensable as a workforce but never assimilated in to the midst of the natives. But to their credit, the Malayali Diaspora has transcended these difficulties as best as they can and have given back to their parent community as no other Malayali Diasporas anywhere else.

Cosmopolitanism is not a given anywhere in the world. Be what it may that you do, you tend to stand out as a community when in a foreign land(at least in the present social atmosphere). The Arab countries are today one of the safest places to work in terms of economic stability. This means that communities have started growing closer and are much closer knit these days. Cosmopolitanism remains a dream as of now, but it is not difficult to imagine such a world in the foreseeable future. But as it remains there seems to be no attempts at a cosmopolitan scenario. As for their identity they are ‘Gulf Malayalees’. Their Arabian adventure guarantees them money but nothing more. It is their quest for this acceptance that has often formed their legacy.

(The article by no means claims scholarly affectations. These are pure observations that can stand corrected even with the smallest of empirical evidence against it)

The Elevation to Mahatma, The Hindu Culture and Its Effects

The Journey of Mohandas Karamchand Gandhi to Mahatma Gandhi is one
that has entwined itself inseparably with the Independence struggle of
our country. It is a journey that was set to affect millions living in
not just India but outside too. That this journey has captured the
imagination and conscience of the people needs no further illustration
than a look at the present socio-cultural rhythms of the nation that
continue to be shaped by his philosophy and life. It was as much a revelation of
how the Indian psyche was influenced when it embraced ‘Gandhiism’ as a
mode of life and struggle.

That Gandhi was a product of his times goes without saying. The
representative of an India post the renaissance of Mohan Roy and a
firm advocate of the shastras and other Indain texts, Gandhi was
without a doubt influenced by the section of reformists who attempted
at instilling pride by a return to the holy texts of our ancestors. To
his credit is the fact that he was successfully able to imbibe his
beliefs into his mode of struggle. While it would be an injustice to
other great and at times equally popular leaders to say Gandhi was the
hero that the people were searching for, it would be fair enough to
say that Gandhi was the leader who influenced the economically
well-to-do patriots of our country. Their patronage of the man
arguably played the role in the image of the Mahatma trickling down to
the peasant subjects of the country. The Gandhian mode of struggle was
a reflection of the Hindu ideology coupled with ideas of Indian
Renaissance. The influence of this hybrid philosophy meant that as
much as new methods of struggle emerged, all, invariably linked itself
to Hinduism. Inevitably, what followed was alienation and isolation of
other religious groups and ideologies. That these trends continue even
today is reflected by the extent to which minority politics and
policies are volleyed forth and over by political parties for their
own gains. In place of a secular and democratic movement that should
logically have followed our renaissance, such a movement based on
religious sentiments has set us back by many years, affecting policies
and structures of even education and women emancipation. Indian
conscience continues to be dominated by a sludge even when seemingly
backward Arab nations have risen to a boil.

That Gandhi was honest is a matter beyond doubt but, invariably he has
contributed to that very culture which he, by all means dreaded. The
very roots of an ideology which had no precedents but that of ‘Mahatmas’
set him up on that pedestal where he stands infallible but sadly
responsible for skewed versions of his ideology that dominates
today’s political and cultural landscape including the spurt and
growth of adamant religious extremism.