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.