Some Vedic ‘reasons’

Sukumari Bhattacharji tracks prostitution in ancient India in an essay in the book  -Women in early Indian Societies.

This scholar is working with ancient reference materials; she cites some 100 odd references and notes. She culls words which might mean prostitute, gathers texts which might indicate the economics, the family structure, the position of women then, and is also inferring from all this, the possible reasons leading to the origin of prostitution in India, since the time when written texts were available. Continue reading

mist and mountain tops

Lake Placid 6-09 031Trekking through Adirondack Mountains dotted with pristine lakes innocuously named; round lake, long lake, I am one of those visitors who sparsely people these mountains along with researchers, fishermen, bikers, campers, deer and moose antler hunters. The gadgets that get us to the mountaintop and on our persons could fund small businesses in cost. Each and every one of us know the laws; natural and human, and none will trespass or need reminders, we are in sync with nature here, in awe we tip toe. Should an accident happen, a rescue team would fly in with a response time of a few minutes to save life and limb! We are all insured!

Lake Placid 6-09 068And my mind is filled with thoughts and visions of my life long love affair with the Western Ghats, except Gujarat, I have trekked in forests trails in every state that the Ghats guard. The columns of women in Kotagiri nipping tea leaves, misty morning run-in’s with families picking eucalyptus leaves in Coonoor, young girls selling peanut chikis in Lonavla, hearing the sound of woodcutters axes in Karwar, men weeding coffee plantations in Mercara, the lambhadi women from whom I bought multicolored bead chains in Katraj, and so much more fills my heart.

Misty heights with

Round, long, blue

Placid and Mirror

Lakes.

Earth’s own story

Chiseled in mysterious depths

 A mammoth come and gone

Known only in bones

A sanguine note

Here ‘the forest never dies’

Over there,

Muddy rivulets for parched

Throats and roots,

Hastening

The undressing of mountains.

Slipping memories of Ghatis.

Bundled upon their dark heads

Twigs, barks, gums, tubers and

Leaves stitched with sticks.

No buyers.

Yet. A silent cry

‘This forest is ours’

 

Ghatis: a derogatory term in Marathi that refers to ‘uncultured’ mountain people of Western Ghats.

How does one reconcile conservation of nature over here and over there? At what cost does the civilized world protect nature’s beauty and wealth? The remnants of the original inhabitants of the Adirondacks are now visible in a few name placards; Iroquois lane, Pale face mountain, a fraudulent treaty in 1797, is supposed to have robbed the Iroquois of 60,000,000 acres, that now form a conserved park. Even this courtesy of name placards will not be accorded over there, should the fight for forests in all the developing countries be finally lost to ‘cultured’ people over there and here.

These thoughts apart, breathing the clean mountain air remains the most exhilarating experience ever and makes me homesick to the core, I am going to grab a song that I used to play in my hostel room – borrowed from a friend with a lovely voice, it would be better still if I could find the thumri she used to sing for me on rainy days, while we sat on the doorstep with our feet in the pouring rain, dreaming of treks and camps and waiting for the rain to give just a little, so we could walk over to the outdoor canteen for some hot chai and dream some more.

At the table

Images


for the Indians who feign ignorance

for Indians who are cleverly in denial

for Indian do-gooders who are blind

for genteel sophisticated Indians                                                                                                   

for rich Indians who flaunt their connections

for Indian academics who pass off privilege as merit

for Indians who are not at that table

for Indians who are at different tables at different times

for Indians on whom the camera did not focus

for internet accessing Indians who stumble on this blog and wonder what it is all about

for Indians who feel comfortable seeing this child under the table

This is the reason you feign ignorance, and court denial but mostly some of you are seeking out these images, if not,  how would you feel superior, kind, generous and continue doing the myriad good deeds to save the world?

While enjoying the rush of satisfaction on seeing this image, you can go ahead and forget that some of those under the table types have moved out, who know exactly how learned and kind you are. And they know how different you are from those two men at the table.  But do keep in mind they have better things to do than  educate you out of your real ignorance. 

Picture 26

Impressed with Indian Science?

A decade back, Goldemberg wrote about the flawed  vision of the technical elite of developing countries; their fancy view of themselves, what they achieved (and did not) and the irrelevance of what they pushed for.

Their approaches were distanced from the local problems, wrecked the environment (social, political and natural), pushed the poor further down and successfully set up nonsensical specialization centers. All this was and is done with the complete confidence that their actions will never be scrutinized and held accountable. In fact this group demands respect that they have been able to promote narrow irrelevant science and technology. Hiding behind qualifications and training used largely to extend kinship base in the establishments that were set up, they deserve the sycophancy they seek.

Here is the article from the  series ‘Essay on Science and Society’,  in the Science Journal written in 1998.

What Is the Role of Science in Developing Countries?

José Goldemberg.

After the Second World War, a small technical elite arose in developing countries such as India, Pakistan, Brazil, and Iraq who had been educated as scientists in the industrialized world. They thought that by pushing for Manhattan project-type enterprises in nuclear energy, electronics, pharmaceuticals, or space research they could leapfrog the dismally low level of development of their countries. India, for example, started a nuclear energy program that mobilized thousands of technicians and cost hundreds of millions of dollars but failed to meet power demands.

What my scientist colleagues and national leaders alike failed to understand was that development does not necessarily coincide with the possession of nuclear weapons or the capability to launch satellites. Rather, it requires modern agriculture, industrial systems, and education. The technical elite naïvely believed that spin-offs from their nuclear energy or space programs would somehow convert their countries to 20th-century industrialized states. Instead, there were heavy economic and political costs. In India, for example, such programs led to the development of nuclear weapons–which only encouraged Pakistan to do the same–while many basic human needs such as health and education were not given the support needed.

In my view, this scenario means that we in developing countries should not expect to follow the research model that led to the scientific enterprise of the United States and elsewhere. Rather, we need to adapt and develop technologies appropriate to our local circumstances, help strengthen education, and expand our roles as advisers in both government and industry. In this way, we can prevent the brain-drain that results when scientists are not in touch with the problems of their home countries or when they face indifference–and poor financial support–from their governments.

Three models for the relationship between science and development.

In Brazil, the use of ethanol as fuel is one example of how this approach can work.1 By encouraging the wide use of ethanol produced from sugarcane–a traditional crop in the country–as fuel to replace gasoline, the government of Brazil was able replace half of the gasoline used by automobiles in the country (about 200,000 barrels of ethanol per day) with a renewable energy source. In so doing, Brazil became a pioneer in an area that had been neglected by industrialized countries. The entire technology, from the agricultural to the industrial phase, was developed or improved upon by local scientists and technologists. I and other Brazilian scientists first had to convince the government that this approach was technically feasible, even though it had been ignored in industrialized countries. To do this, we had to address questions regarding motor technology, environmental concerns, and the trade-off between raising crops for food versus fuel.

In general, the misconceptions held by the technical elite are derived from an idea cherished by many in the developing world that pure research leads to technological development and then to products that open new markets or conquer existing ones (see figure, model A). This naïve “linear theory” or “cradle-to-grave” approach to science and development served as the blueprint for the establishment of the National Science Foundation in the United States and was widely copied throughout the world.2 But that model fails to stress the interaction that should occur among the phases. As one moves from pure research to technological development and then to production and marketing, unanticipated problems arise that require reexamination and adaptation at the earlier stages.

More realistic are models B and C.3 Model B corresponds, generally speaking, to present practices in the United States, where some overlap exists between the successive stages. Model C illustrates the Japanese practice of having the three phases completely superimposed. These are the more realistic models that developing countries should follow. In models B and C, practical needs–that is, demand–influence supply, namely, the type of pure research that is done. For example, after solid-state devices such as transistors made possible the expansion of switchboarding in telephone services, industrial laboratories such as Bell Laboratories lavishly financed solid-state physics. In developing countries, government goals and the “demand side” pull are often lacking. As a result, universities and research centers have become isolated from the rest of the country in an ivory tower, more connected to research centers in Europe or the United States than to the obvious needs of industry, agriculture, and education in their own countries. Science and technology budgets receive little support from the private sector and instead depend on the national treasury.4 Heavy government bureaucracies wind up cultivating whatever science and technology is fashionable in the developed countries, waiting indefinitely for the time when such competence would trigger development in a manner that resembles the wait for Godot in Beckett’s play. More.

An Untouchable Land

I’m still trying hard to get some sleep after watching the movie Resilient Rhythms screened by well meaning, socially conscious, young Indian Ivy league students. The movie was predictable, a collection of images of newspaper headlines –raped, paraded naked, dirge singing, dancing, shit cleaning, corpse carrying, dark skinned rural dalits – not Indians. They. Not we. There was plenty of toddy influenced rhythmic music and very little resilience –either from the dalits or the upper castes –especially the young ones sitting inside the room with me. Innocently so, they are simply clueless. Five minutes into the discussion post screening –the topic moved to reservations and matrimonial ads –via which they are informed about caste. 64 minutes of relentless imagery of labor, exploitation and apathy and these bright children of India can talk about ads.

That India in the movie is not something I know, I am as urban as naïve and as well meaning as my fellow Indians here, but the movie and the following 2 hour long discussion makes me want something; not understanding, not your fucking pity but just want you out of our lives, our land, and for you that will be an untouchable land. That is something you do understand, don’t you?

 

 

Image courtesy: http://www.history-of-india.net 

Homa kundam for a Dalit

Picture 1

As a child I’ve heard Nandanaar’s story, hardly realizing it had something to do with me, my family, my ancestors and probably my descendants too. Simply told, it is the tale of a pious man longing to see his beloved deity. His struggle to do so has survived as a story nine centuries since. This in itself is a miracle, and makes for an interesting reading. The initial historical and literary reference to Nandanaar is said to be just one sentence of four words, then at a later period a verse of 22 words was accorded to him, followed by a prominent place in Periyapuranam describing the 63 Saivite saints or Nayanmars of Tamilnadu. And finally ‘Nandanaar Charitam’ was written by the poet Gopalakrishna Bharathi.

Why the struggle to see a God in a land replete with Gods and temples? Why should the retelling of this story be a surprise?

Nandanaar was a Puliya, an untouchable on the banks of Kaveri in medieval Tamilnadu. The story clearly acknowledges the uncouth practice of untouchability by caste Hindus, who thrived on the labor of the condemned castes, while themselves finding the time and luxury to reflect. The story telling hardly seems to challenge the practice of untouchability, instead it gets told as a means of upholding the Kuladharma and Karma ideologies. The requirement of saintly qualities of the lower caste member to get a mere dharshan of a stone God is what gets emphasized in the retelling of this story, hence the eulogizing of the bhava of Nandanaar. This is more a lesson for the caste Hindus to be devout to the Gods and not a reprimand to their heinous practices.

Even today it is the piety of Nandanaar that gets sung, and with such devotion is the story’s ending rendered: The God moved by the grief of this Sivabhakta, appears in his dream saying that his agony will end in the morning, as he has asked the learned Brahmins of Chidambaram to prepare the Homa Kundum, in which he could purify his body and then be able to enter the sanctum sanctorum – Some God! Nandanaar in ecstasy enters the fire prepared by the Brahmans and the story beautifully concludes that Nandanaar emerged as a Brahmin sage, entered the temple and attained mukti, never to be seen again! Some redemption!

Why does this remind me of a contemporary religious mob trapping and burning to death a Reverend and his two young sons?

Anyway, here is one interpretation that seems more likely to be closer to reality in the reconstruction of a historical atrocity and the beginnings of a resistance –a rare glimpse of a Dalit from literary sources.

Nandanaar the puliyaa’s services of supplying skin coverings and leather straps for musical instruments for the temple was valued, but he was not. Nandanaar being very sensitive was determined to challenge the social system of his times. He wanted to enter the temple proper and worship Lord Shiva like any other Sivabhakta. He was determined to defy the religious prohibition at any cost. Thus Nandanaar first revolted against the very sastric injunctions, and then he translated his revolt into a concrete action by undertaking a pilgrimage to Tillai.

A further interpretation is that Nandanaar was unprepared to accept the cultural imperialism the caste Hindus imposed upon his community….. Nandanaar could not tolerate the idea that Lord Shiva was the God of the caste Hindus only and that only they had the exclusive right to worship such high Gods. At a time when even the very idea of untouchables having a dharshan of Hindu Gods in their abodes was not brooked by the Vellalas and Brahmins, Nandanaar was adamant in seeing the Lord Shiva first at Sivaloganandar temple at Tiruppungur and later at Chidambaram. The determined act of Nandanaar, against great social odds and religious opposition, was nothing short of a revolt. Nandanaar’s act was certainly a sharp reaction to the religious oppression of those days.

What Nandanaar attempted was a moral and a symbolic protest of an individual who lived in an age when mass movements were a thing unheard of. In any case there is no denial of the fact that the action of Nandanaar certainly contained the seeds of a revolt and an aroused conscience and a protest tradition recorded in a number of folk songs and folk myths.

This post is not to take pot shots at the caste Hindus and their merry carrying-on these illogical practices, maybe even into the next century. It is for the Dalits who read this blog, for them to ponder; is there a revolt that is ongoing? And if so what has it achieved so far? A ninth century story, a reminder that little has changed from Nandanaar’s time to yours and mine. I am not asking Dalits to have a moral and spiritual revolt, symbolic or otherwise, I want them to understand economics, not as it is told but by asking why? The rest will follow.

Here is a rendering of the famed song where the stone Nandi blocking Nandanaar’s view of Lord Shiva is being asked to move aside.

And here is the song where Nandanaar  describes the viswaswaroopa dharshan to the taunting Dikshidars.

I also found the Hari Katha versions of Nandanaar Charitam in Telugu and Tamil, and I am looking for a Kannada version, I gathered that the Periyapuranam exists in Kannada so there must be other forms of this story available.

Sources: Nandanaar The Dalit Martyr by S. Manickam., Saint Nandanaar by A Padmanaban.

 

Image: internet.