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The real mentality of ‘social reformers’ inside feudal language social systems
This introductory part of writing is reaching near to its end. I can get to feel the urges of many thoughts connected to feudal languages desperately trying to find a place inside this introduction. However, if I am to allow all of them to enter into this location, this introduction will go forward endlessly.
I will be trying next to describe how the spiritual and religious movements handled feudal languages. After that, this introduction chapter will be reaching its end.
The very concept of improving the people stands in the location of a typical kind of fraud and swindle in feudal languages. In feudal languages, when anyone aims to improve others, it is always better to remain a bit detached from or distant from or higher than those who are being improved.
If this is not done, the persons who improve from their lowly levels would overtake those who have helped them up. Beyond that, they would take-over the locations of those who had helped them come up. They would then use their own degrading verbal and other social codes upon them to crush them down.
Because this information is quite clearly known to feudal-language speakers, they would set upon improving others only after first assuring and firmly setting up their own ‘respect’ and the subservience of those who are going to be improved. Only after this has been very clearly encoded would they move forward to ‘improve’ the lower-classes.
For instance, words like Ji, Chettan, Bhai, Swami (before and after the name), Swamigal, Guru (before and after the name), Achhan, Ekka, Annan, Mash, Saar, Maadam, Amma, Mathaavu, Devi, Thirumeni, Mahathma (before the name) &c. would be very forcefully impressed into the minds of the common persons. These are all very powerful words of social ‘respect’, which would insist automated servility from the others.
At the same time, those whom they improve would always remain ‘Nee’, ‘Thoo’, ‘Avan’, ‘Aval’, ‘Mon’, ‘Molu’, ‘Kutti’, mere name etc. for the ‘respected’ persons. This would be very clearly set-up first.
The social relationship code of ‘I am the divine, you (lowest You) are the servile’, would remain enforced in this relationship.
Speaking in a general manner, it might be mentioned that native-Englishmen who went forth on the pathway of improving others in the subcontinent were not aware of this very urgent social requirement.
However, during the English colonial days in the subcontinent, the native-subordinates of these Englishmen would make sure that the requisite respect is assured from the local lowly-persons.
For instance, these people would insist that the local-lower class persons need to mention the names of the native-English persons in Hindi, suffixing them with words of ‘respect’ like ‘Saab’, ‘Memsaab’ etc. For, in the feudal languages, this is very much necessary.
In Malayalam, I think that words like ‘Saayip’, ‘Madaamma’, ‘Madaammakutty’ etc. were used. I am not sure as to what were the words used in Malabari. Maybe in both Malabari as well as in Malayalam, the same words may have been used. It might be revealing to know what were the usages used in Tamil.
Not only that, the native-Englishmen used to create exclusive areas where feudal-languages speakers were refused entry. In these locations, their innate native-land communication culture could be retained.
For example, there would be clubs, beaches and such other places only for them. However, due to some lack of clear understanding of what they were really trying to keep away from, they had to share these locations with other white-skinned persons.
Due to this, these locations have become stark examples of ‘white-racism’. For, I think that many Continental European languages do have feudal-language code. However, these persons would love to stand close to native-Englishmen, when in the presence of others.
However, if one were to think deeply, one might not need to find anything wrong in exclusive locations.
In this subcontinent itself, there are many castes, professionals, social superiors, government ‘officers’, and such other persons who have exclusive clubs, and many other such places, where membership is given only after discriminating others variously, who are sorted out into groups, and very selective persons are granted membership.
No other person would have much desire to barge into such places. For, if they enter without due welcome, they would have to hear the degrading words (നീ, അവൻ, അവൾ) of addressing and referring by the lowly-level staff members there.
However, if one barges into locations run by native-Englishmen, the racism, and apartheid they might exhibit would not quench the desire to go inside. Instead, the desire would only increase.
However, if anyone were to enter into a similar location run by feudal-language speakers, the lowly-level staff members like the security man or cleaning person coming and addressing the entering individual with a Nee or Thoo would inspire that individual to run off from that location. Not only that, there would be the added mental trauma of not knowing if any other person had heard these words.
Even if there are hundreds of beaches available for swimming, one would forget all of them, and have mental tension of the few beaches kept apart for themselves by the Englishmen. This would be mentioned everywhere. At the same time, there is another location of much more discrimination. That is, locations where only the rich are allowed. The persons with less money cannot enter in there. About this, not many persons are bothered.
In the earlier days, in Brahmin temples, non-Brahmins were not allowed inside.
However, the fact remains that the other populations did really have their own Devis / Devans &c. and places of worship of their own. Even then, they were distressed that they were not allowed into Brahmanical places of worship. The real reason for such insidious mental pains would be that they were incapable of inserting great quality into their own places of worship.
Even this mental incapacity might be due to the lowliness inserted by the lower word-codes in feudal languages.